Introduction
If we analyze all of our past desires and our accumulation or removal of articles, beings, and circumstances, we can see that the fulfillment of those desires or acquisition/removal of those objects have not led us to be happy once and for all. This course is a systematic study of our past that can clarify our vision in the present so that our future can be changed and not be a failed attempt at being happy. During this study, one has to have faith that one is already happiness!
In Chapter 18 of Meditation and Life, we learned that the Gayatri Mantra is a mantra for clarity. The Gayatri Mantra says that just as the Sun illumines the world, we need knowledge to illumine our intellect. When we have clarity, there is no fear and as a result, we develop courage.
Chapter 19 — Silence the Mind
We all need happiness but our approach is erroneous because we are chasing after that which is dying or finite. While focusing on objects, we forget the subject and the fact that the subject is changeless. Once we end our expectation that objects will bring us happiness, we will be happy once and for all because we are already that happiness.
But how can we end our expectations in the setting of family, the workplace or during seva? At the highest level, we can end our expectations through contemplation in which our identification is with the highest — Brahman or ananda. The last thought one will have before realizing happiness is Aham Brahma Asmi. I am Happiness. One must identify with happiness before realizing or being happiness. But how do we get to this highest state? This chapter is teaching us about what we are not and what we should NOT be identified with. It is giving us a starting point from which we can reach the highest. In the Upanishads, hridaya granthi is described as the knots of the heart (or happiness). Our happiness is tied up in knots and only spurts come out occasionally. The 3 knots are avidya (ignorance), kama (desire) and karma (action).
As we have learned, we have forgotten our divine nature. This forgetfulness is called avidya (ignorance) which expresses as vasana. Vasana then manifests as eshana (desires), then vritti (thoughts) and finally as karma (action). Explained in another way, we have forgotten the Self and this leads to separation (avidya). This separation leads to a feeling of smallness (vasana) which leads to sadness (manifesting as desires..our desires are bullying us). The sadness creates more thoughts (vritti) which causes stress and this creates a feeling of being stuck as we continue to act (karma) to dissipate that stress which doesn’t reduce until we change how we think. Avidya is the cause that leads us to act without vision. It is all the same feeling (one rupa) that is expressing at different levels (nama) of the ego, intellect, mind and body. So if we change one aspect, we can impact the others. Our starting point to change our vision should be from that which is most accessible. For most of us, that is karma. Our actions (body) are an expression of the conscious, our thoughts (mind) are an expression of the subconscious and the ego is that of the unconscious. When we change our intention of every one of our actions at the conscious level from selfishness (sakama karma) to selflessness (nishkama karma), we can then begin to change the thoughts, desires, vasanas and ultimately have clarity of who we really are.
Going back to the practice of contemplation, this chapter is explaining that we must neutralize our senses in our space. Ideally, one should contemplate in the morning when all is quiet or soft instrumental music can be played to neutralize sound. For touch, one should wear loose clothing so as not feeling the cloth on the skin. For sight, one should close the eyes softly and the light in the space should be dim. For taste, contemplation should occur before eating. Finally, to neutralize the sense of smell, one can use incense or essential oils if needed. The smell should not be too strong. Incense is a representation of conversion of values to virtues. Values are what we learn in a book but when we practice them they become virtues and pervade our thoughts and actions (like the fragrance/smoke of the incense pervades the air).
Outside the seat of contemplation and then eventually in the seat of contemplation, senses will naturally be neutralized when one is intentional and selfless with their actions. An example we can learn from is when Lakshmana cuts off Surpanakha’s nose and ears. All of our senses can be closed except our nose and ears. The cutting off of the nose and ears is symbolic of cutting off attachment (Surpanakha) using vairagya (Lakshmana). When you live a life of knowing what you are not, you no longer live for objects. When we act with the thought that we are the senses, the mind will never cooperate and will always be our enemy.
RAW: Document each of your reactions in one line.
Q&A
- How do actions change your thoughts?
When we act intentionally/selflessly/carefully by simplifying our lifestyle, new impressions are left and that changes the way you think and affects levels all the way up to our vasana or blueprint and the forgetfulness that we are happiness starts to fade away.
2. Does one have to pronounce the Gayatri Mantra correctly?
No, what is more important than the enunciation is the intention behind chanting. However, since Gayatri Mantra is a Vedic mantra, it should not be chanted to musical tune.
3. Is the turiya only associated when one chants Om or is it present with any japa?
It occurs between the end and beginning of any mantra, not just Om.
4. What does unconditional awareness mean?
We say we are aware of what we are doing or objects in front of us and that is conditional awareness. Unconditional awareness is focusing on what is behind the thought. It is not being aware “of” something. It is just awareness. Also referred to as objectless consciousness by Gurudev.