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DILIP RAJEEV

Finding The Self

Dilip Rajeev

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Copyright © 2018 Dilip Rajeev All rights reserved. ISBN: 1984175130 ISBN-13: 978-1984175137


FINDING THE SELF

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THE ONE SUPREME

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The focus of meditation is the One Supreme Being. You can focus on nature - what aspects are grand, glorious, as aspects of the One. Through that you contemplate the One Supreme. In ancient Upanishadic literature, it is said, the Self, the Atma, is the focus. The Self has three aspects - the body, the inner self, the Universal Self. The Self is thus integrated in Meditation. The Atma Upanishad defines these three aspects of the Self. The One exists in the heart of all beings. From the One is the Self of all selves, the Super-Self, the Universal Self. The Universal self is beyond attributes of the appeared universe. Focus on that Self as your self. Though we do not start with the perception of that Universal Self. This is different from imagining yourself as everything, etc. The Self is beyond everything, and yet is the Self of all beings. It’s as Krishna says in the Gita – “All beings are in Me, and Me not in them.” The individual self doesn't disappear - it is an eternal entity - and yet, merging with the Universal Self, it identifies with That, and transcends the appearedUniverse. 2


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A FEW VERSES FROM THE GITA

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यदा विनियतं चित्तमात्मन्येिािनतष्ठते ।

नििःस्पह ु त इत्यच् ु यते तदा ॥६- १८॥ ृ िः सिवकामेभ्यो यक्

yada viniyatam cittam atmany evavatisthate nisprhah sarva-kamebhyo yukta ity ucyate tada When the disciplined mind Is established in the Atma/Self alone Unaffected by any desire That is labelled yoga -

Verse 18, Chapter 6, The Gita

Yada – When viniyatam – the disciplined, cittam – the mind atmany – In the Self eva – alone avatisthate – is established nis – not sprhah– touched/affected, nisprhahunaffected by sarva – all/any kamebhyo – desires yukta – yoked, In yoga ity – this ucyate – said to be tada – then

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अहमात्मा गड ु ाकेश सिवभत ू ाशयस्स्ितिः ।

अहमाददश्ि मध्यं ि भत ू ािामन्त एि ि ॥१०- २०॥

aham atma gudakesa sarva-bhutasaya-sthitah aham adis ca madhyam ca bhutanam anta eva ca I am The Self, O Arjuna Abiding in the Heart of all beings I am the beginning, the middle And the end of all beings -

Verse 20, Chapter 10, The Gita

Aham– I atma – am the Self gudakesa – O Arjuna. Here Gudakesha is an epithet for Arjuna, unto whom Krishna addresses the words sarva – all bhuta – beings asaya – as refuge sthitah –established Aham – I am adis – the beginning ca – and madhyam– the middle ca – Bhutanam – of beings anta– the end eva – indeed/alone ca – and

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In the Gita, Krishna describes Himself as the Self of all beings. The Self is thus found as the One, and as well as the All Pervading Universal Self aspect of the One. The Self is found in the Heart. The Verse offers insights into the nature of the Self. As the refuge of all beings, It is established. The Self is the beginning, the middle, and the end of all beings.

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एवं बद् ु धेः परं बद्ध ु ्वा संस्तभ्यात्मानमात्मना ।

जहि शत्ुं मिाबािो कामरूपं दरु ासदम ् ॥३- ४३॥

evam buddheh param buddhva samstabhyatmanam atmana jahi satrum maha-baho kama-rupam durasadam By intelligence knowing the Supreme Intelligence Establishing the self in the Supreme Self Win over the enemy, O Mighty Armed In the form of desire, difficult to vanquish -

Verse 43, Chapter 3, The Gita

Evam – In this way, thus, buddheh – from the Intelligence param – beyond, supreme buddhva – gaining awareness of, awakening to, the intelligent grasping of sam – together stabhyam –establishing atmanam – the self atmana – by the Self jahi – win over, destroy satrum – the enemy maha – great baho – armed kama – desire rupam – form durasadam – formidable, difficult to vanquish

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उद्रध दात्मनात्मानं नात्मानमवसादयधत ् ।

आत्मैव ह्यात्मनो बन्धरु ात्मैव ररपरु ात्मनेः ॥६- ५॥

uddhared atmanatmanam natmanam avasadayet atmaiva hy atmano bandhur atmaiva ripur atmanah By the Supreme Self, ought the self be lifted up And the self ought not be degraded The self/Atma alone is the friend of the self/Atma The self/Atma alone is the enemy of the self/Atma Uddhared – One ought lift up atmana – the self atmanam – by the Supreme Self Na -do not atmanam – the self avasadayet – degrade Atmaiva – the self alone hy –truly atmano – the self’s bandhur – friend atmaiva – the self alone ripur –enemy atmanah – of the self

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Resorting to the Supreme Self In Inward Search, Fix the self on Him.

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The Two Friends

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When the Universal Self shines into the bodytree of the individual, It appears as the Higher Self. In the Upanishads is the legend of the two birds. The two birds are friends. One is unaffected by the world, and is glorious. The other partakes of the world, and yet is affected by the world. It experiences the dualities of existence. The Higher Self appears to abide as the observer, unaffected. When the individual self in its worldexperience forgets its Intimate, the Higher Self, then the separation leads to its delusion in the world. The world experience is to be enjoyed with the Friend, The Higher Self.

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The Offering Of Joy

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The Joy of the self, offered to the Higher Self, in the mode of action pleasing to the Higher Self, is the path of yoking the self to the Self. Inwardly and outwardly is the Worship of the One done. The ancient ritual of raising the wine glass to the One before drinking, derives from the idea. In streams of Joy, in action that brings joy to the self, in action offered to the Self in Joyousness, the self approaches the Self.

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Dear For The Self

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The sage Yagnavalkya spoke thus to his wife Maitreyi, “It’s not for the husband, that he is loved. It is for the Self. It’s not for the wife, dear, that she is loved. It is for the Self. It’s not for the sake of the sons, dear, that that the sons are loved. It’s for the Self. It’s not for the sake of the wealth, dear, that that wealth is loved. It’s for the Self.” In addition to the esoteric senses, Yagnavalkya’s words tell us – that offering of Love ought be done to the Self. That good which is done to the world is an offering to the Self. The love in alignment with Dharma, is a path to find the Self. When familial ordering is nourished. And Joy evolves Joy, and unto that Joy is offered the Joy Oblation to the One, the family is the sacred Yagna. The highest ashrama is thus thought to be family. Eternal patterns evolve into the familial ordering. When all words spoken in a family are founded in reason, and love. The words are the offering in that divine fire. An Offering to the One. When family exists to nourish each other’s joy, to help them find themselves in that 15


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mode of action that they offer to the One, the world experience is engaged in as dear for the Self.

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Nothing That Is Without

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Yagnavalkya says, As when one is embraced by one’s beloved, one knows nothing that is without, nothing that is within, thus when one is embraced by the awareness of the Self, one knows nothing that is without, nothing that is within. This indeed is the true state in which all wishes feel fulfilled, in which the Self is the only wish.. and then the worlds are not the worlds, the Vedas not Vedas.

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The Witness

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In the Mahabaharata, the righteous King Yudhishthira is invited over by Duryodhana to a game of dice. Yudhishthira is deceived in the game, and loses his Kingdom. Uddhava, Krishna’s friend, asks Krishna, “Krishna, a friend is one who comes to help even without being asked. You are a dear friend of Yudhishthira and brothers. And you know not just what is happening but what will happen as well. Why did you not then help Yudhishthira?” Krishna replies saying,” Yudhishthira forgot to invite me for the game. Not just that, he prayed that I don’t see him at the hall and find his ill fate in playing the game, and thus bound me with his own wishes. When all his brothers Bheema, Arjuna, Nakula and Sahadeva were lost, while they all blamed Duryodhana’s wickedness; they forgot to ask for my assistance. Even Draupadi forgot to ask my help when Dusshasana dragged her by her hair into the royal hall to fulfil his brother’s order. Draupadi resorted to her own abilities alone, 20


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and sought to thwart the tragedy by appealing to words of reason in front of the royal assembly. Fortunately, good sense prevailed in her. When Dusshasana attempted to disrobe her in front of the royal assembly, she gave up depending on her own strength alone, and started shouting ‘I take refuse in Thee, Krishna,’ and shouted for Me. At that instant, I got an opportunity to save her, and I immediately saved her modesty. I am the Witness, O Uddhava. I do not interfere in the wishes of beings.” Yudhishthira, afterwards, with the help of Krishna wins back his Kingdom, in a war with Duryodhana.

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The Self In All

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The Self in all is to be respected. When beings see and respect all that Is as the manifestation of Self, the Self is approached. The Focus of the work in finding the Self is the Self in oneself. The field of work is often one’s own space. Thus, one’s own space, and efforts ought be protected. The ordering of the ritual unto the One, ought be guarded.

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The Sky Of Consciousness

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The Self is that All Pervading Sky of Consciousness, in which universes and beings float about as specs of dust. Universes are dreamt forth from that All Pervading Consciousness, and universes disappear into that Sky of Consciousness.

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Underneath The Mind

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The mind transforms itself, every instant. At an instant it is in joy, in another instant it is in suffering. It alters itself in the world perception. The consciousness, the awareness within is unaltered by the experiences. The pure consciousness is the Self. The Self is Eternal, beyond attributes of the mind.

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The Word

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The sacred word of the Upanishadic sages were OM. Vocalized as O…. M… with each syllable prolonged, it were a symbol of the One, from whom is the Self of all beings. The consciousness underneath is unaffected by the movements of the mind – in the same way the very origin of the Universe, the Consciousness Sky, is beyond all vibrations. The initial vibration on it, that generates the Universe is OM. All that exists are different forms of vibrations of the OM. And all that exists dissolves as word OM is held inside. All that appears in creation is from the OM vibration and dissolves in OM. The form of Krishna doesn’t, as the One is beyond the generated Universe. All manifest gods, forms of Heavens, all these dissolve in OM, and disappears from perception, while the perception of the One is strengthened in OM.

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Wielding The Word

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The individual self is the arrow, the bow is OM, the Universal Self is the target, says the Upanishads. In an age where we have lost experience with the bow and arrow, it is sufficient to think of the OM as the vehicle, the individual self as the rider, the Universal Self as the target. The Vehicle is strong enough to crash through any barrier of the manifest universe. Enveloped in OM, Absorbed in OM, Ponder the Universal Self. Reach into the inner silence, establish the OM Vibration there. In One’s life energy establish OM, and thwart all distractions.

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Establishing OM In The Vital Breath

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The Chandogya Upanishad says the ancient sages first pondered OM with their eyes alone, but the asuras distracted them by vision. Then they pondered OM with the sense of hearing, but the beings that sought to disrupt them distracted them with the sense of hearing, then in the air that is breathed through the nose they held the OM, but with the sense of smell the asuras disrupted them. Finally, the sages held OM in the Vital Breath. The asuras that hurled themselves against the sages were scattered as clod of mud thrown against a body of diamond. The Vital Breath is One’s Own Life Inside. In another view, of the Angiras sages, it is the Vital Essence in the body, generating the body. It is animated by the breath, but travels inside the body along the spinal, including in the deeper dimensional bodies of the human. The human body is multi-dimensional. The word Angiras is fron anga – organs, and ras – essence. As they pondered OM in the essence, from which all organ systems take form.

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Uniting with the OM in the Universal Self

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Eventually, as the OM is meditated on regularly for a significant time, the perception of the Universal Self emerges. Unite the OM in which the Individual self were enveloped, with the OM in the Universal Self. Yoke, thus the self to the Universal Self.

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The Music of The Origin

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Udgita is a name for OM, in Upanishadic writings. It derives from Ud- to rise, and Gita – music. The music that rises from the Origin. Another term for OM is Pranava, that which flows from the Origin.

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The Vaishnavite View

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In the beginning of this universe, the One fashioned the seed that made the world, and observed it. That observation, the projected vision, drishti, became the All Pervading. The observation, drishti is the Universal Self. The seed evolves in the observation, generating its patterns - the beings. In each being is a space where the observation of the One pervades they label it the Higher Self. The being at the innermost- that kosha - the cell - is evolved by, and is from the One - so it transcends the universe. The universe is a water space, where the seed evolves its own patterns. The water is generated by the One, to evolve out beings, that he finally takes over to His world. The vision of the One enters that kosha, "cell" and observes the world through it. It thus becomes the individual self. It is surrounded by the ego-walls. The selfidentity generating walls, which are a property of the seed itself. That fundamental ego, the fundamental sense of self is what the individual self is. It can’t be made to disappear. How that ego functions on itself - and in that, to what extend it brings Joy to the One - determines the path it takes. In other words, if the pattern evolved by a being brings joy to the all pervading vision then it is assimilated over to the beyonduniverse. 39


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The vision - Sanskrit for it being dhristi - is the origin of Dharma as well; so the two words share the word root "dhr." Because the universe were generated for His Joy, and He is merely observing if each ego-cell is worth taking over to the other side for His Joy ancient systems such as Vaishnavism says the highest path is to bring joy, happiness, to the One. To being Joy to the indriyas – the sensory and action organs – of the One. To do what is pleasing unto Him. The Ideal is granted to the beings capable of that. I agree with that view. Within a universe, beings are thus ‘eternal.’ Is the universe itself eternal? No - when the One withdraws his vision, observation from a universe, it dies,’ till he observes it again. Its as if - the entire universe falls into a sleep. This is the Night of the Brahma. The Brahma - creator God - the Nous of Plotnius - thus is a something that "observes the One." That ray from the One observing everything, reflects through that initial form - labelled Brahma. There is death to every Brahma as well. The pattern of the seed can be modified. And different universes can be generated with differently fashioned seeds. And there are universes destroyed out, etc. What is the Human Body? The Observation of the One, acting through each cell, evolves the world around it in the patterns of its own ego 40


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the pattern of that differentiated seed. The five elements are nothing but the manifest nature of the ego-movements in water. The form seeking to observe itself, forms the sense organs and its material form, corresponding to the five elements. The Eyes have association greater with the elemental principle of fire, say. By the term ‘ego’ I here mean the factors within the individual self unit – identity generators. There is another ego that surrounds that cell, belonging to the universe, nature, prakriti generating illusion within it. And then there are formed egos in world perception, over time. Those factors can be dissolved away - like psychological structures formed - that's a different outwardly formed ego. The innermost identity generators are part and parcel of the individual self itself. What is scripture? In Indian myth, Brahma observing the One, receives the scriptures. Its an observation of patterns generally pleasing to the One. If the same patterns are taken and falsely applied to oppose the One, for just gaining wealth, pride, greed, preservation in the universe alone, etc.- the same principles turn evil. In both the Uddhava Gita and the Gita, Krishna thus urges chopping off the Vedas with its roots, and taking refuge in the One. The being then naturally knows, what is ideal action. The thoughts are easily good.

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What is the Path? The One appears in this world to take the good beings over. The Gita says that. The One may be easily identified - by that he is all pervading, beyond the elements, etc. Beings who are worthy are immediately allowed to know - at one sight. He is the Self, etc. As the legend of Krishna says, the Path is to bring joy to the One. As friends, as lovers, as warriors by his side, paying attention to His Joy in the drama, they transcended. A billion years of scriptural study and artificial moral training and asceticism is nothing in comparison to if your body, mind, and being whole aligns toward bringing Him pleasure. The gopikas, demonstrated this ideal in the feminine form. The Path is to bring Joy, and pleasure to the senses of the One, to His Heart, His Self. This translates to all the surface principles - even of doing good, endurance, truth, intelligence, reason, etc. When the individual ego tends to align thus to the One- the elemental imbalance that the ego-stained perception generates and throws it into forming itself’s tree in the universe disappears, and it is taken to a place beyond the universe.

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The Body as an aspect of the Atma

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The Atma Upanishad defines the Atma as the Universal Self, the Inner Self, and the Body. The yoking of consciousness to the Absolute, involves yoking of the body to the Absolute as well. The process manifests as the upward rising of the Vital. The Vital of the body Unions with the Absolute. That Vital, of the Absolute, appears in the body.

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The Five Tibetans

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In a hidden monastery in the Himalayas, wrote Peter Kelder, the monks never age. They practice an ancient set of yoga exercises. These exercises were learned by a British army Colonel who discovered the monastery, and who then taught it to Kelder. There are five exercises in the system.

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First Exercise The hands are spread out to either side of the body, at a level with the shoulders, with the palms facing down. Turn the body from left to right. Start with whatever the number of turns is comfortable. Eventually do 21 spins. Doing this once a day is sufficient. It may also be done as 12 spins, two times a day to touch a total of 24 spins. Doing further than 24 spins a day usually brings no additional benefits.

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Second Exercise Lie down on a bed. Place the hands on the bed, on either side of the body, near the hips. The palms are flat down. Raise the feet until the legs are straight up. While the feet and legs are being raised also gently raise the head, bringing the chin to the chest. Hold this position for a few seconds, stretch the whole body for a few instants. and suddenly relax. Now gently lower the legs back to the bed. Relax the whole body, and perform the exercise again. Add a rhythmic breathing to the exercise, breathing in deep and slow while the legs are lifted up, and breathing out while the legs are brought down. Hold the breath when you stretch. Stretch the body for a few seconds as the legs are straight up, and suddenly relax. The sudden stretching and relaxation allows the vital energy to permeate the body.

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Third Exercise Kneel on a bed with hands at sides, or supporting the body below the buttocks, to support the body as you lean back. First, bend the head forward, as if to rest the chin on the chest. Now gradually straighten the head, returning to the erect kneeling position. Go backward as far as possible. Throw the head gently backwards. Stretch for a few instants, suddenly relax. The toes will prevent you from falling over backward. Next return to the erect (kneeling) position, and bend the head forward again , as if to rest the chin on the chest. Stretch for a few instants, suddenly relax. Repeat the exercise, beginning to smoothly lean backwards. Breathe out when bending forward, and breathe in deeply, and relaxed when bending backwards. Hold the breath while you stretch the body. In all these exercises, breathe deep, breathe relaxed. Allow the Vital energy to fill the body as you breathe.

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Fourth Exercise Place the hands on the bed near either side of the hips, palms down. The legs are stretched forward, the feet around 12 inches apart. First, bend the head forward, as if to rest the chin on the chest. Now, while slowly bringing

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the head backward, lift up the body at the hip, while the arms remain straight. Have the body and the upper legs form a straight line, parallel to the floor, somewhat in the form of a table. The head goes further back - as far back as is comfortable. Stretch the body for a few instants, tensing every muscle in the body for a few instants, and suddenly relax. Relax profoundly. Slowly bring the body down to the seated position. Do so at the highest point and also at the lowest point - when seated on the bed, and the head is bent forward. Breathe in deeply while lifting up the body. Hold the breath while you stretch the body. Breathe out as you relax and bring the body down to the seated position. If it is difficult to sit with the legs stretched out: The exercises may also be done, starting with the soles of the feet resting on the bed, and the knees bent. In the initial seated position, keep the knees bent, the soles of the feet resting on the bed. There is no need to stretch the body at the lowest point.

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Fifth Exercise Start your body facing the bed, the arms perpendicular to the bed. The hands are around two feet apart from each other. The legs are separated by the same distance. Hold the 61


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body up on the toes, and the palms. Arch the spine, lift up the head, and have the head go as far backward as is comfortable. Lower the body at the waist. Tense every muscle in the body, and stretch for a few instants in this position. Stretch and suddenly relax the body deeply. Now raise the hips and bring the head down, having the chin approach the chest, and form an inverted ‘V’ shape. Tense every muscle in the body, and stretch for a few instants in this position. Stretch for a few instants and suddenly relax the body deeply. Repeat the exercise.

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Breathe in deeply as you lift the body up at the waist. Breathe out as you bring the waist down. Hold the breath for a few instants both at the highest and the lowest positions, when you stretch and tense the entire body. These five exercises form the entire Tibetan rites. Though labelled “Tibetan Yoga,” the exercises are said to be a very ancient system predating over thousand years other yoga practices that reached Tibet. And in its origins it is said to be Indian. While doing any yoga exercise, keep the mind on the Self. When the mind draws away, say the word “Krishna,” bring it back on to the Self. In the Uddhava Gita, Krishna says that He is to be worshipped knowing Him to be the Self of all beings. Thus the mind may as well be kept on the awareness of Krishna. In a strict sense, Ancient Indian writings say - the All Pervading Self is an emanation from the One, Krishna. With all of these exercises, start with 4 repetitions, and gradually work your way to 21 times. That is lift the legs 21 times to do the full set of the second exercise. Start with 4 times. Add a repetition every week. The first week do 4 repetitions. The second week, 5, and so forth till reaching 21 times. It is important to start with a few times, and gradually work your way 63


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up to the 21 times. The energies are to be gradually evolved and yoked to the body. Beyond 21 times of repetition there is not any added benefit. It is important to do the exercises regularly. And if the exercises are not done for more than one day a week, then it is ineffective. If by any chance a day is skipped – do the spinning exercises, 12 spins, which would take just around 40 seconds. It’s ideal to do all five exercises in the order. Though even doing any one of the exercises daily brings great benefits. Discipline in doing the exercises also is a way of disciplining oneself in the work of finding the Self. Days where you have time, do the exercises taking a little additional time, breathe a few times deeply between each repetition of the exercises, to allow for the vital to entirely permeate the body. Ensure good nutrition and around 40 minutes of walking to ensure the full benefits of the exercises. The body needs physical activity to evolve its energies. The ideal form of physical exercise to revitalize the body involves hill intervals of activity – bursts of activity alternated by relaxed activity. For instance, walking alternated with bursts of running. Kids 64


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naturally engage in activity of the sorts when they play. Also, ensure, good rest during the nights, to have the body vitalize itself. If any exercise is difficult to perform perfectly do so in a way your physical state would allow. In the first exercise if the legs can’t be lifted up straight. Initially, keep them bent at the knees, and lift them as far as easily possible. If in the condition of your body, it is not comfortable to lean the head backward too far – keep the neck straight. It is important not to artificially strain the body. In the initial stages, if you develop a slight stiffness, or muscular strain when doing one of the exercises - Pay attention to the body. Give it time to heal, before doing that particular exercise again. If you have any sensitive condition with the body, discuss with your doctor before starting any regimen involving physical exercises. Yoga exercises done in addition to good medical treatment, is thought to give the body additional supporting in healing by strengthening its own vitality. Natural foods, and good balanced nutrition, also enable strengthening the body’s vitality. It’s also often good to avoid any extremes in diet.

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Principles of The Tibetan Exercises

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There are energy vortices in the body which evolve forth the vital energy into the physical body. As the body ages, these vortices separate from the body. The spinning exercise sets these vortices into movement in the body again. And the other four exercises integrate the vortices into the body. It’s often beneficial to do the exercises at around the same time every day. Every morning, or at night. Or, at the evening. Adding them to a regular schedule. Doing the exercise at around the same time is as if giving the vortices a rhythmic push. Think of putting a wheel into movement. You have to start gradually, increase the number of turns you give it, and then rhythmically keep giving it a push.

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An Additional Exercise

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Kelder describes another exercise a variation of which I describe here. Stand erect, bend the body at the waist and breathe out entirely. Emptying air from the lungs and the abdomen. Now, without breathing in, straighten the body, returning to an upright position. Hold the breath for a few seconds. Then breathe in deeply once, visualizing the vital energies rise up as a silver stream rising from the base of the spine upward to the top of the head. Take a few additional deep breaths.

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A Yoga Exercise

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The body’s perception-systems are in the brain and the spinal. So are the energy streams that evolve the body, established in the brainspinal. As the Vital stream is powerfully established there, the deeper perception of the Self strengthens. In this exercise. Kneel on the bed, with the arms perpendicular to the bed. The upper legs are perpendicular to the bed. Now imitating the movement of a feline, breathe in and arch the back up a bit. Bring the head down a little. Hold the breath for a few seconds, deeply. Now, breathe out slowly and lower the waist and abdomen a bit while arching the upper body up gently a little, and having the head face a little upwards. Breathe out fully. Breathe in again as you begin to arch the lower body and abdomen up. Repeat the movements a few times. Pay attention to your own body and you will know the number of movements necessary. A dozen or so ought be sufficient. While breathing in, visualize a white spinal light rise up along the curve of the body to the crown of the head, starting from the pelvic area. When breathing out and arching head forward - Feel that light settle down and merge-union with the physical body. 71


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An Ancient Tibetan Chant

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Om Mani Padme Hum,

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྂ༔ , is

the sacred chant of the Tibetans.

In the Tibetan style of chanting, the syllable is chanted in a way alternating between the sound UM, and OM. OM in the chant is the Atma, the Self. UM is the integration, and inward withdrawal of the Body, and the Inner Self, to the Universal Self. An inward integration. A Unioning with the Universal Self. The Word Mani means Jewel. The Jewel in the phrase is the Universal Self. Its Jewel like nature, untransformable, beyond nature. The word Padme means Lotus. The Lotus here is the body and the Inner Self. Hum is a sacred syllable, with the sense of withdrawal into the Absolute. The mantra chanted Tibetan style – where its original style of chanting has been preserved over the ages – may be listened to with an awareness of Its sense. The Mantra may as well be listened to, or silently chanted, visualizing the form of Krishna, the One. Visualize the form of Krishna, in your heart, situated in a lotus flower. Have the awareness that Krishna is the Self. 73


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The Posture For Meditation

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The Padmasana is a posture adopted by Yogis for meditation. In the Padmasana, the Yogi sits on a level surface, with the legs crossed, and the spine and the head erect. The body has two channels flowing around its central aspect. The Left side is Ida, a cooling energy circuit, and the right side is Pingala, a warming energy circuit. The unioning of the two energies at the base of the spine, activates the central axis. As the rising energies union along the spine and touch the top of the crown, the awareness of the Self is strong. When the body and the mind needs cooling, stabilizing, try breathing through the left nostril, keeping the right shut, while visualizing breathing in the cooling white moonlight. In Padmasana, keep this the left leg above the right. Keeping the bodily energies stable, balanced. The Ida energies then restrain the active Pingala.

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That is, cross the legs by first putting the right leg on top of the left, and then the left leg on top of the right. In Half-Padmasna, Half-Lotus Posture, the left leg is first kept on the right. And there is no crossing of both legs. That is, it is half of the Lotus Posture, or Padmasana. The hands may be rested on the legs, with the palms facing upwards. Or, the hands may be held in the knee area, in the Gyana mudra. In the mudra, the fore finger and the thumb touches, forming a circle, while the rest of the fingers are held forward. Or, hold the palms at the lower abdomen area with the fingers overlapping each other. The left palm on top of the right. The thumb tips touch together forming an oval with the fingers. When the palms face upwards, the energies evolve upward. When they face downward, the energies from above tend to integrate into the body. Depending on the stage of the process, and what feels good for you, adopt a position for meditation. Even resting on a normal chair, bed, or sofa, in any comfortable position is sufficient.

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Forms of Meditation

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When the mind is in a deeper awareness of the Self, it is meditation. Meditation, in fact, may be done in any posture, while lying down, while reading, while doing any activity, while walking, and so forth. When the mind is in a profounder state, it is meditative. A pondering of the Nature of the Self, is another form of meditation. As the mind reflects the form of the body, the posture adopted in a deeper meditation has to, ideally, be one that is steady and comfortable. Krishna says, in the Gita, that amongst the Profound, He is Silence. That Inward Silence may be focused on, in meditation. In meditation one may travel inwardly, to that inward OM. It is also possible to meditate on that infinite grandeur that pervades everywhere. Imagine a white light rising from the base of the spine upward, and travelling along the spine, touching the crown. When the energy touches the crown, the awareness of The One, The Self, is Intense. The energy Unions with the One, at the top of the Head, the space of the crown chakra. Meditate on that white-silver light as the energy of the One. When that energy is established, keep the attention on that light whenever possible - while engaging in 78


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activity, and while relaxing. That Silver light soon fills up and merges with the entire physical body. The integration of the Atma, the body, the inner self, and the Universal Self as One, includes integration of the physical body with the deeper. All evolving energies ought thus be merged with the physical body.

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The Esoteric Path

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The One, The Self is the Enjoyer. The individual self is as an observer within the body. It is only the Joy of the Self that the individual self experiences as its own Joy. A tiny ray of that joy is experienced in world-activities. The deeper reason why what is Dharmic, pleasing to the Self, leads the individual self to a state of Joy, while other actions, eventually destroys the Joy. The world experience in the Sattvic mode of life, when partaken together with the One, that in itself integrates the Atma, is Unioning the self with the Self. Any world activity in alignment with Dharma, be it friendship, reading, watching television, relaxing in Nature, when partaken – it being the Joy of the Higher Self, along with the joy of the individual self, It takes nearer the Atma, the Universal Self. It integrates the Self. The awareness of what activities bring joy to the self, and the Higher Self inside, is to be found. The way the two Friends of the Upanishadic lore together partakes of the world-experience, is to be discovered. Through the course of life, driven by false ideas, and false pursuits, beings lose awareness of what activity is their own wish. How many are living a life true to their own deepest self? 81


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Though the path in words is simple, It takes immense strength to take that course of action, that which is righteous, which is true to yourself. And when those activities are found, then the question arises – in what amounts is each activity the most beneficial to oneself? It ought to be reasoned out what enjoyments, what food, what nourishments, what exercises, what studies, work, and forms of entertainment is the ideal to yourself. The Gita advises moderation in work, sleep, activities, entertainment, and so forth. The word for moderation used in the Gita there is “yukta.” The word “yukta” in Sanskrit means discipline, moderation, enjoinment, etc. Being enjoined to the Self in all these is important. Be true to thyself, wrote Shakespeare, and it follows as the night the day, thou canst not be false to any man. Amongst the ancients this principle were once known. The Vaishnavites say that the food they have they first offer to Krishna, and then partake of It. And that food is then as nectar. The Nourishment Offered to the Universal Self, nourishes the individual at the root of his being. The tree is to be watered at the root. 82


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Whatever is offered in Love, even if it be Water, if it is offered in Love, He accepts, says Krishna, in the Gita. As the One is All Pervading that offering is even done in a deep worshipful thought, hidden from the world, wherever the adept is. And the joy of what is partaken, have it nourish yourself and the One, inwardly. The adept needs an awareness of the One as the all Pervading, the Beginning, and the End, the Enjoyer within, the Self, whose infinitesimal eternal spark is the individual self, and as He who abides in the depths of the adept’s own Heart.

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Going Beyond The Ordinary Mind

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The identification with the Self enables going beyond a false identification with the mind. This is to be understood in experience. Think of a mother giving her affection to her kid. She does it with an attitude of “I offer this love to that Universal Self.” The food she offers to the kid, or to even herself, she wishes It first nourishes the Universal Self. That way the love she offers the kid, is richer, the way she takes care of the kid is divine, and every action thus forms the path to the Absolute. When the action is done, there is the attitude of “by this I wish to serve the purpose of the One, the Universal Self.” The unnecessary attachments to the results of the action, things beyond the individual self, is abandoned, offering the action and its results to the One. And that brings a great sense of peace, while forming the path of Yoga. This is to be deeply understood. It’s not about in a worldly sense abandoning anything. The ordinary mind is constantly fluctuating about what the results might be. The outcomes good and bad, and the imaginary fears of the outcomes, all affect the ordinary mind. The mind imagines forth things that take away its own joys. The ordinary mind assumes everything it can gain is going to be forever. As 85


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absurd as a fish thinking the things in the fish tank it may attain forever. With that identification, the ordinary mind struggles in nature. The individual self focused on the Supreme Self does action with the thought, “May this serve the Ideal, of that Self,” or it is done with a deep invocation to the One “May this action of mine serve the Ideal, O Krishna.”

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The Esoteric Path In The Words Of Yajnavalkya

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“Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear.�

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OM, TAT, SAT.

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The ancient Vedic rishis evoked the Absolute with the Syllables Om, Tat, Sat. The word OM is a reference to the Primordial vibration, and thus a name of the Primordial being. The word Tat – means “That” “that which Is.” The One , the Self is understood as all that Is. Everything is fundamentally from “That.” The word Sat – means “Truth,” “Existence,” “the essence of existence.” Thus their yajnas all began with the Absolute evoked through words such OM, TAT, SAT. Similarly with those words, in performing austerities, sacrifices, gifts, the Absolute were evoked by the rishis. And unto the Absolute they dedicated their actions and efforts. The One is All that Is, and Is Not. In the Gita, Arjuna Says unto Krishna, “Why shouldn’t they bow to Thee, O Great Self, Greater than Brahma, the Original Creator O Infinite God, Abode of the Universe You are Imperishable, the Sat, the Non-Sat, and That Which Transcends All That!” – Verse 37, Chapter 11, The Gita 90


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A Walking Meditation

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Memorize any one verse, or even just a single phrase from the Gita. Repeat it with a deep and profound sense, as you walk. Keep the attention inwardly on the phrase. Remember that phrases from the Gita have profound meaning. Due to the nature of Sanskrit, words convey several meanings on the surface as well. In addition, the sounds of Sanskrit are associated with the Primordial. Whether fully aware of it or not, initially, the repetition of a phrase has profound impact. And when perception deepens, deeper senses are understood. A verse such as, mrtyuh sarva-haras caham udbhavas ca bhavisyatam kirtih srir vak ca narinam smrtir medha dhrtih ksama Death All Destroying, Am I, The Origin, and the Future, Fame, Beautiful Speech amidst the Feminine, Memory, Intelligence, Faithfulness, Patience. - Verse 34, Chapter 10 The All Destroying Death principle, is also that 92


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which renews the being inwardly. The word smriti which is translated as Memory on the surface, also conveys the sense, Remembrance of the One. With a verse such as, param brahma param dhama pavitram paramam bhavan purusam sasvatam divyam adi-devam ajam vibhum The Supreme Brahman, The Supreme Abode, The Supreme Purifying Art Thou The Eternal Purusha, Divine, The First God, Unborn, All Pervading -

Verse 12, Chapter 10,

We gain insights on What it is that is sought , insights into the Nature of the One. And amongst other insights, We gain the insight that the Supreme Purifying, Perfectioning, isn’t any ascetic effort, but resorting in Worshipfulness to the One. An insight we find missing in several philosophies. And its ultimately not the words themselves, but the One that we ought keep the attention on. The words are a window to find Him. The Gita tells us, only through Worshipfulness is the One obtained.

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Study The Gita

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Every phrase and every syllable of the Gita generates a perception of the One. Begin a study of the Gita by randomly studying verses from the Gita pondering its meanings, and what senses the words evoke in you. Eventually progress to a deep, systematic study. The As-It-Is edition of the Gita offers a good translation to English.

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The Seed Syllables

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The yoking of the body to the Self, often involves the emergence of the Vital from the Absolute into the body. The syllables associated with the spinal seven spinal centers may be chanted or silently visualized, the attention kept on the particular spinal space. There is no sophisticated visualization necessary. Keep the attention on what is seen evolving there. If it is silver streams, keep the attention on the streams, in a gentle way. The attention evolves it further into the body, integrates it with the body. The spaces of the seven centers in the human body are the coccyx, the sacrum, the navel, the heart, the throat, the space near center of the eyebrows, and the top of the head. The syllables are lam, vam, ram, yam, ham, om and ah. Vocalized either silently, or softly, “Lammmm… Vammmm… “.. “Aaaaaaa…” with the sound in prolonged vibration toward the end. The sound ‘a’ in these syllables are as the ‘a’ in English “ah!” The silver streams evolve forth in the sound, and yoke the physical body to the deeper. The vocalization at the crown 97


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chakra is अ, “a”. “Amongst the alphabets I am अ,” says Krishna in the Gita.

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Observing The Tip Of Coccyx

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A form of meditation is to keep the attention on the tip of the sacral region of the spine. At the lower most point of the spine. And, without the attention travelling to any outward direction, observe what evolves. The body is Yoked to the Absolute, and the energies of the Absolute, often first evolve into the body from the sacral tip. It is the spine that breathes forth the vital into the body. Adopt a pose in which the spine and the head are held in a straight line, for the meditation. That which the body’s attention is on, evolves in the body. Thus the attention is kept on the evolving energy that appears in the sacral-tip, the coccygeal.

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Nature And The Individual Self

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The individual self enters Nature. Nature, Prakriti, in ancient Sanskrit is a term for the manifest universe. The Universe that we are in. The Individual Self is something that is thrown into nature, and is infact different from Nature itself. Surrounded by factors that generate an illusion for it – it thinks it performs actions out of its own will, in Nature. It is Nature who performs the action, and the Individual Self merely observes it. Think of the body’s function of breathing. It is the body that breathes. The self observes it. Within the choices offered by the body, one may choose to breathe slowly or fast, or not to breathe for a while. But all these choices are limited by the what Nature offers. Think of the human body as Nature, and the will inside as the individual self. If the individual self were to will that it should fly to another planet – it won’t happen, if the nature of the body doesn’t offer that choice of action.

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The Gunas

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Nature functions in three modes of activity. These are termed, sattva, rajas, and tamas. Sattva is purity, and the term means of a true nature. Of the nature of white, brightness, etc. Rajas is of the nature of red, a kind of disorderly activity. Tamas is inertia and darkness. Understanding nature as what animates in the three gunas, it is possible to transcend Nature and find the Self, beyond Nature. Every thought, every perception in the body, every experience is of the three gunas. If we are partaking of a wholesome experience, which is good natured, leads to a wholesome evolution, that is Sattva. Disorderly activity is Rajas. And dullness, sadness, all these are experienced due to identification with Tamas. If we were to understand each experience as the activity of the Gunas, understand how that is affecting the mind through observation and analysis, and then withdraw the mind from identifying with it, eventually the self is freed from the guna-universe.

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By effort removing oneself from what is tamasic, establish oneself in the Sattvic, repeatedly. In a Sattvic state there is a nature impulse to know the truth, to engage in good action, engage in studies, in doing good for the world. In the rajasic state the efforts made are often without reason, leading into the Tamasic state If without awareness, and false identification, that path is taken. Unreasoned disorderly efforts, anger, all these are just the rajasic mode of activity projected by nature on the self. While the inner aspirations are to be observed, what arises from rajas are false ideas that lead the being into suffering. In the tamasic state there is inactivity, delusion, false ideas, inability to understand, dullness, identification with suffering. The mind that is identifying with the tamas guna repeatedly evokes ideas that keep it experiencing that state of inactivity or suffering and so forth. All these are to be dispelled by the strong light of reason. And by effort yoke yourself into good activity, that brings joy unto yourself. Repeatedly defeat the action of the tamas guna, and like with any form of warfare, you will with disciplined effort, be an adept warrior. The mode action to be adopted is sattvic – 105


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which is wholesome with vigour, yet relaxed, without too may desires, of the nature beneficial to oneself and others, with reason, and so forth.

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Finding Happiness

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As soon as the individual self enters the Universe – it is in a dualistic state of delusion. It identifies its happiness with outward objects. And outward goals. To an extend it is true. There are objects that bring us happiness and there are objects we need to be averse to – even in a survival sense. Yet, what happiness an object may bring, in the absence of the joy that emerges in the perception of the Self is superficial. It is as if assuming if we found a feather, we’d be perpetually happy by tickling ourselves with it, all day. Do we find those who have achieved just their superficial goals, happy in a deep sense? Observe the world. Why is it that is possible to be miserable inside in the midst of outward prosperity? Why do people who are healthy, can afford the best pleasures of the world even end up depressed, needing medications to keep them moderately happy? We see this phenomenon amongst celebrities. When the pleasure principle is engaged independent of the Self, the pleasure principle kills. What seems outward happiness becomes an inward death - A betrayal of the Self, the source of own life for superficialities that afford nothing.

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When we are established in a deeper inner Joy, then the world serves to further enliven it. A focus on outward happiness and sensory activation alone, soon leads to a state of dullness. As the senses alone offer only a superficial joy stream. And with repeated experience those sensory streams lose their value. The whole realm of that kind of happiness soon turns empty and numb, even if it were possible that it is found in all plenty in this world. It is the inner Joy, that manifests as outward Joy in the world-experience. And the inner Joy emerges only from One source, the Self. Indeed effort is to be put into achieving our joys in the world. Yet, knowing the infinite source of Joy, is the Self. It is not for the world that we love the world. It is for the Self that we love the world. And if we were able to directly focus our efforts on that Self, we’d establish a powerful joy fountain inside, independent of the world. Joy is a good thing when it is partaken as an offering to the Self. When it does not take away from the experience of the Higher Self, but unions the self with the Self, in that offering. Joyous is also the fulfillment of own purpose, the action that emerges within. It is only that which is pleasing to the Self, that is possibly offered to the Self. And the ideal of 109


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Mahabharata, the advice given to Arjuna in the Gita, is to engage in the joys of the world, while established in Dharma.

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Withdrawing The Attention

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The awareness identifies itself with whatever it’s attention is on. Though it be in essence and infinitesimal a spark of the Infinite. It falls into the delusion that it is the scenario it identifies with. Assume a kid’s attention is on a something dear for the child. The kid loses the toy. The self of the kid, even though it be in essence an infinitesimal spark of the infinite being, is at that moment identified with the scenario. It is a kid that lost a toy. And the mind moves with the associated ideas, the great tragedy, and it suffers from its own outward identification. The world is a pattern that plays itself out, emerging from the eternal. And what takes form from the eternal are but eternal patterns themselves. Patterns in nature undergo transformations driven by the natural laws. The mind in delusion identifies with all that, and suffers unnecessarily. The attention is thus to be withdrawn from the phenomenon affecting the mind, unnecessarily. Establish the attention on the One, on the Self.

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Withdrawing the attention from the world phenomenon doesn’t imply an attitude of not doing things, not offering affection or assistance where one ought, etc. The action done in alignment with Dharma. The action that is pleasing to the Self, to the vision of the One, is the Path. The Heart that is pleasing to the One, is the Path. The attention ought be withdrawn from aspects that bring it unnecessary suffering, the false identifications. Since the universe is pervaded by the Eternal, and individual selves are themselves eternal in nature, and friendships, family are all patterns that repeat through lifetimes, and as the eternal never ceases to exist, there is nothing that the wise finds there is a necessity to worry about. It is from the passing illusions that the mind identifies with and suffers unnecessarily that we ought withdraw the attention, and keep the attention on the Self. The outward flowing streams of attention, identify with the world and suffers as the temporary world undergoes its transformations in nature. The attention, have it be on the Self. The Self is beginning-less, Eternal, Imperishable, beyond attributes of Nature, the 113


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Source of All Joys. OM, TAT, SAT, any of these words may used to evoke the Absolute. Offer the attention into the Absolute, Yoke the attention there. Often whether we be watching a movie, listening to music, only a tiny potion of our attention is actively engaged in the activity. A good proportion is used up by thoughts and ideas of no purpose. We end up having those aggregates withdraw into them our vital energies. Instead when the mind is yoked to the Absolute, All those energies flow into the Absolute, the Self, thus nourishing own self, the Atma, and the body-tree at the root. In a sense, as the streams of vital flow with the attention, we worship what we give attention to. At any instant, we may yoke our attention to the Absolute by worshipfully evoking the Absolute, the Self.

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Action

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The Gita tells us that Yoga is skill in action. All beings are situated in action. They emerge from the source, and get situated in Nature in their own mode of activity. Thus activity in alignment with inner nature forms the path of return. Own activity, done as an offering to the Self, forms Yoga. The attitude is “I do the best. And this being the work that emerges from within for me, brings me Joy. That Joy I Offer to the One. I fulfill my Purpose. And this brings good to the world as well. I strive for the best results. Yet the results I leave to the One, the Self. The results do not bind me either way. Though I do my best, it’s not the outcome of these things that offer me Joy. My Joy, is The One, The Self.”

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The Yoga Of Worship

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In the Brahmasamhita, the Creator, Brahma, says, “Krishna the Primordial One, Him I Worship.” Brahma who is the first being to receive the Vedas, says, “That which is difficult to find even through the study of the Vedas, is easily found by those Worshipful of the Self, the One.” Knowing the One, Krishna, to be the Self, the One is to be Worshipped. Inwardly, and in the form in which he appeared in the world. The form of Worshipfulness in which the wish for Union, for Guidance, is expressed to the One, is the highest form of Yoga. The One is described in the Brahmasamhita as surrounded by Infinite Universes, In each Universe He appears as the All Pervading Universal Self.

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The Gesture of Worship

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The gesture of prayer, is one of having the energies inwardly rise, and Union with the One. The palms held together in front of the spine imitate the form of the cervical spinal enlargement. Aligning the energies, as it rises to the Higher, the gesture is profoundly Yogic. In front of an image of Krishna, wish for the Union, and visualize the energies rise along the spine, and Union with Krishna, the One, at the Crown, the top of the Head. The rising energies are from the One, and take the form of a silver light. That light from the One, as it appears within, is that silver.

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Asking For Guidance

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In front of an image of Krishna, endearing to your own heart, frequently express your wishes. “Guide me on the Path, O Krishna!” “I seek awareness of the Atma, the Supreme Self aspect of Thee!” The One, the Supreme, that is present as the All Pervading, He is the Teacher, the Guide, the Friend. The YogaSutras of Patanjali says that Supreme Being, the Ishwara alone is the Guru, and even of the great ancient sages, He alone were the Guru.

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Study

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Remember the aphorism of Yagnavalkya, “The Vedas are not dear for the sake of the Vedas, The Vedas are dear for the sake of the Self.� Study is to be engaged in, as that impulse of study emerges from within. It is for the joy of the Self that we study. Whichever the field of own interest, profoundly pondered, and systematically engaged in a study of, with a deep sense of discipline, takes nearer the Self.

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The Study Of Ancient Myth

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The study of ancient legends as in the Mahabharata enables impression-ing inside the patterns of a great civilization, of ideals of a great age, of deep philosophies, and so forth. It’s the inner idea that we project into the world outside us. Thus when the inner is impression-ed regularly with deeper ideals, we take an ideal path. Study an unabridged translation of the Mahabharata systematically. Just studying a page or two pages in a sitting is sufficient. Ask yourself how the ideas translate into the inner work. Remember that different puranic sources offer us often different versions of the same ancient myth. Mahabharata as well during the millennia in which it were handed down both orally, and through written copies, possibly underwent distortions, additions, and so forth. Keep thus a strong sense of intelligence and reason, in the study of myth. Mahabharata identifies itself as the history of the age before ours. It’s just so far a written record can accurately capture history. The Bhagavata is a highly respected ancient 126


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source for legends associated with Krishna. The study of the legends themselves, of Mythology associated with Krishna, in itself, engenders the perception of the One. Trace that Perception inwardly, to find the One.

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The Upanishads

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The Upanishads often take the form of a discussion between a sage and disciples. Or, between a sage and someone near to him. The word Upanishad, derives from Upa-near , ni- underneath shad –sit down. To sit down near. The word underneath saying the idea that the position of the taught were underneath the teacher. Another interpretation of the term is that which has its true meaning hidden underneath. Yet another sense is that which is knowledge, or discussion of the Absolute, underneath which the universe abides. In the Upanishads, the knowledge of the Self, the Absolute, is often the theme. Words such as Atma, and Brahman are interchangeably used to refer to the Self. The word Brahman, can be understood as from Brh – great, vast, all expansive, and from man – the mind. The All pervading Mind. Analyze the way the Upanishadic ideas translate to observation of the inner process. Of own observation of the Self. Upanishadic terminology, as is the Vedic terminology is symbolic often. The Brahman may be referred to as the milk granting cow, as the Vital emerges from the Brahman, nourishing the 129


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aspirant. The Origin, the Source, is often referred to with the symbology of the Sun.

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Intelligence And Reason

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A strong intelligence, and reason enables one to walk the path steadily. Ask yourself questions, find the answers through study, research, inward observation, and so forth. Form hypothesis, be willing to change your opinions when evidence suggests things are otherwise. Pose unto yourself question on the nature of the Atma. Patiently figure out the answers. The Gita says, “Amongst the arguments, I am the Reasoned End.� Through deep reasoning, and analysis, one approaches the Atma. At different stages of the path, different approaches might be needed, and all that is to be figured out through intelligent observation of oneself. Different styles of meditation may perhaps be suited in different stages of the path. Observe oneself and decide which works best. If it is a particular meditation, or a set of meditations, etc. Amongst ancient traditions there were two kinds of meditation. One were a silent meditation, and another were an analytic meditation - Where the mind pondered the Self, the nature of the universe, and so forth. 132


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Patience And Discipline

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All great things take time. And no matter what effort is made, it is not for naught. Patience and discipline is needed on the path. Where the self is held back – analyze what factors are holding it back, subject it to reason, and find what is necessary to be done to take that one step forward. Never be dejected by any set back or a temporary failure to achieve progress. The greater the goal, the greater the patience and effort needed. When there is postponing, any dejection, lack of discipline. lack of effort, understand it to be the tamas guna affecting the individual self. Observe its mode of action. Take easy time to do the observation. By effort, and engaging in bright-natured steady action, overcome the tamas. Let the efforts made be disciplined, of stable, whole nature. Rajas natured efforts which are chaotic, not well reasoned, often lead back into the tamasic state.

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Daily Yoga

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The word Yoga derives from the word for Union, Yuj. It is the Union of the Individual Self with the Universal Self. Yoga exercises are necessary as the individual self is within the body-tree. The body, which is infact a multi-dimensional structure, needs ordering, its energies a kind of evolution and perfectioning, before the individual self begins to perceive the Universal Self. Through mere intellectual contemplation alone it is difficult to achieve Yoga. The five exercises described earlier in this book, which were practiced in a Himalayan monastery, form a full system of Yoga. It is sufficient to do the five exercises alone, though you may add any exercises you wish to the set of yoga exercises. Do the exercises daily. Find in doing the exercises a deep discipline. Having been done by the sages over millennia there is a powerful system behind the form of the five exercises. When the perception of the Universal Self arises, do the exercises, keeping the awareness on the Universal Self.

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An Invocation

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The words are to be said inside, with a deep, and worshipful sense, With a feeling of Deep Love for the One. Either, forgetting the universe around, and seeking the One beyond. Or, by keeping the mind and the heart on the infinite grandeur of the Universe. Abide in the deep sense of invocation, and repeat the words when the sense need to be awakened or intensified again. “I Invite The God Of Gods, The One In The Depths Of My Heart To Drink The Draught That Forms Inside.�

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The Offering

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The self is the Offering to the Self.

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Breathing Deep

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Visualize the White Vital from the Absolute, expand into every part of the physical body, as you breathe in deeply. And visualize the White Vital settle into, and Union with the physical body, as you breathe out.

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A Translation Of The Gayatri Mantra

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The Gayatri mantra is a highly revered mantra from the Rig Veda. In ancient India, the Gayatri mantra were often chanted silently as a form of meditation. In repeating the mantra, do so with a deeper perception of what sense each syllable evokes within, and the deeper meanings the words of the mantra sparks inside. The sounds themselves have a deep transformative impact. Another way of meditating on the mantra, is to have the sense of the mantra be abided in during the meditation without actually repeating the mantra itself. To intensify the sense, to evolve forth a deeper sense, repeat the mantra silently. ॐ भूभभुवः स्वः । तत्स॑ववि॒तभवुरेण्यि॒ भर्ग ॑देि॒ वस्य॑धीमवि । वधय ि॒ य नः॑ प्रच द ि॒ य ॑ त् ॥ oṃ bhūr bhuvaḥ svaḥ tatsaviturvareṇyaṃ bhargo devasyadhīmahi dhiyo yo naḥ prachodayāt ॐ भूभि ुव िः स्ििः । oṃ bhūr bhuvaḥ svaḥ 144


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ॐ OM - A symbol for the Primordial Being. In the perception of the sound, everything disappears, except for the Primordial One. The name of the Primordial One, in Upanishadic literature. “AUM is the bow, atman (individual self) is the arrow; Brahman (universal self) is the target. Aim precisely and, like an arrow become merged with the target,” says the Mundaka Upanishad भूभभुवः स्वः । bhūr bhuvaḥ svaḥ The entire universe, bhūr bhuvaḥ svaḥ as the three realms, the planes of creation - from the earth bhūr, the beyond earth bhuvaḥ, and the heavenly svaḥ. The sound bh indicates manifestation, light, and the phrase as a whole also refers to the body-self, the self of the individual which invovles his body, the mind, and the essence. bhūr bhuvaḥ svaḥ is also a reference to the universe-process. The universe process which emerges from OM. Which is also the bodymind-self process in own self. The Inner 145


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Process within OM taking appearance, is bhūr bhuvaḥ svaḥ. OM Bhur Bhuva Svah is as the Atma and its aspects, the body, inner self, and the OM, the Universal Self. तत्स॑विि॒ ति ु रव े णयंि॒ tatsaviturvareṇyaṃ Tat - That , A Syllable for the Primordial One Savitur a term for the Primordial One, in a state in which He shines forth the generated worlds. Vareṇyaṃ Blessing, a ray from, emergent from. भगग॑ देि॒ िस्य॑धीमदह । bhargo devasyadhīmahi भर्ग,॑ bhargo, that brightly shining, the One likened to the Sun देि॒ व , deva, God, देि॒ वस्य॑ devasya “God’s,” “That God’s” धीमवि dhīmahi Intelligence indeed. The sound धी , dhī , indicates pondering, intelligence, observation, meditation. 146


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The world evolves as that intelligent ray from the One is projected. It is the observation of the One that activates the universe. धीमवि also allows the translations “I ponder, I think about, I meditation on, I think about in my intelligence, I union my intelligence with.” The sound धी, dhī, is also associated with worship, to keep the awareness worshipfully on, The two possible readings together allow the idea of the Union of the Universal Intelligence with the individual intelligence. Of the Universal Self, with the individual self. Amongst the possible readings are “That One God’s Intelligence is Indeed is All This,” “That God, That Intelligence I Union with my intelligence with,” “That God, I am Worshipful of.” वधय ि॒ य नः॑ प्रच द ि॒ य ॑ त् ॥ dhiyo yo naḥ prachodayāt वधय ,ि॒ dhiyo, - That Intelligence, The Origin of that Intelligence य , yo, - Which ever , whoever, नः॑, naḥ, – us, me प्रच द ि॒ य ॑ त्, prachodayāt, - may it have rise . The word root ud- has the sense to have rise. 147


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May that intelligence have us rise. Also – may that intelligence be stimulated in us. Deep ideas reveal themselves in the syllables, ahi ‘वि, अवि, for instance, is the serpent like energies, the silver light within. The word अवि also is attributed the meaning “Sun” in Sanskrit. देि॒ वस्य॑धीम-वि is thus the rising energy in the midst of the universe, associated in the human body with the rising central silver white energy. अवि has अ, Primordial One, the Primordial One’s Impulse-Energy, and वि, the breath, emanation, light. ॐ भूभभुवः स्वः । “Om, that Primordial Absolute, the Self of all beings, which sustains the universe as Bhur Bhuva Sva, त्स॑ववि॒तभवुरेण्यि॒ That Form – The OM Bhur Bhuva Shva –, Is Emergent as a ray from the Sun like One, भर्ग ॑देि॒ वस्य॑धीमवि । That Effulgent God’s Intelligence, I Union with, वधय ि॒ य नः॑ प्रच द ि॒ य ॑ त् ॥ That Intelligence , may it have who I am rise. Ponder deeply the meaning each syllable 148


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evolves in your inner self. What senses, what feeling a sound evokes in the Atma - that is the meaning of the sound. What universe process, what primordial processes the sound awakens the awareness of, inside, that is the sense of the sound. The Gayathri mantra may be repeated visualizing that Silver White Light Inside. Know that Light to be the energy from the Absolute, the One. Observe the light, feel it fill the body. What the intelligence ponders, what the body observes, that evolves within it.

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The Outer And The Inner

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Keep the environment sattivic by keeping it pure, aesthetic. Have the interactions be pure, good, aesthetic. Have an attitude of goodness and genuine friendship toward good beings. Establish in oneself a whole natured strength and vigor. Sattva evolves further patterns of Sattva. The ancients thus employed incenses, perfumes, etc., that would invite the good energy. The food we take if it is of a nourishing, whole nature, it invites good energies into the body. Listen to good music, and ancient ragas. Chants such as the Sudarshana Ashtakam keep the inner and the outer environment pure, inviting the energies of the One. Have the environment be joyous, good, without avoiding the usual forms of ordinary society. An equipoise in all scenarios is needed for the aspirant. The forms of the world are evolved by the Absolute. And for various reasons they form the ideal environment in which we are to work on the path. The forms and joys of what is present day society also have their parts. Nothing is gained by an artificial avoidance of anything. The true Yogi, often, in no way distinguishes himself from the ordinary in terms of outward appearances. The Inner reflects into the Outer. And only when the inner is elevated are we in a position 151


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to elevate the outer. Likewise what effort is put in in the sattvic mode, through reason, patient, educated effort, into the improvement and aesthetification of the outward world, reflects inward. The improvement of the outer world is the spread of deeper knowledge in it. Of sciences, arts, education. It is the establishment of joyous forms in society. It is the enrichening of society. It is the aesthetification, the beautification of its forms. A society is easily measured by the forms of human interaction, mutual respect, and respect for the freedom and the individuality of each individual, its inner and outer aesthetics, and what its forms of education and knowledge enable the individual to aspire to. Different beings take different paths by virtue of their own nature. And it is the One that the philosopher ponders through philosophy, a yogi through meditation, and so forth. It’s only the ignorant that is lead astray by different labels. The Rig Veda says, “To what is One, the sages give different names.” And, as Vyasa tells Yudhisthira in the Mahabahrata, “The Maker made you to perform action. So Yoke yourself to the burden of thy Kingdom, and fulfill thy purpose.” Yoga is found easiest in the performance of the action to which Nature enjoins us. 152


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Finding The Self  

Dilip Rajeev

Finding The Self  

Dilip Rajeev

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