The Subconscious Mind #1

Satguru-Sivaya-Subramuniyaswami-26The Form of the Subconscious

Everything that has once passed through your conscious mind in the form of experience is resident right now within your subconscious. The life, the biological evolution of your  forefathers, is all registered in the molecular strands of your subconscious, capable of being recalled into memory. The life, the biological evolution of your forefathers, is all registered in the molecular strands of your subconscious, capable of being recalled into memory.

The subconscious mind, like the conscious mind, has a form of its own. It is given form, shape and momentum by the nature of your experiences in life and the way you react to them. Most people are not happy with the form of their subconscious mind. They are still reacting to early experiences, early environments. Some people go to great expense in trying to change the form of their subconscious through therapy or travel, but because there is no absolution in either, in time they generally manage to recreate their subconscious in the same old form. Childhood experiences do have a profound influence on  one’s make-up in this life, but these influences are by no means binding. Any attitude, any personality conflict or block in the subconscious can be demagnetized and resolved.

How do we change the form of the subconscious? We purify it by resolving in understanding those experiences which have created it. How do we resolve those experiences through understanding? We bring them up into the light and face them without reaction. By resolving our reactive experiences in understanding, the subconscious becomes more and more transparent to our own view and, therefore, necessarily undergoes positive change. To be able to objectively observe one’s own experiences without reaction is one of the powers acquired through the performance of sâdhana.

The subconscious mind may appear to be a very complex state of mind, as anything is when we do not understand it. Through daily sâdhana you will learn how to clear the subconscious of its unnatural states of confusion and how to keep it clear, transparent. 

Your mind being at rest and no longer disturbed, intuition can flow through it unhampered. Your best answers often come after you have removed the searchlight of your conscious mind’s focus for a time. This is the superconscious working through the subconscious, making it subsuperconscious. You have now unfolded the key to living an intuitive and productive life. People who live positive lives have clear goals well impressed in the subconscious mind. They often draw upon their subsuperconscious mind, though they may call it by another name—perception, insight, intuition, instinct or sixth sense.

The subconscious mind performs many, many functions for us. In fact, it would be impossible to do without it. But think of some of the uses of the subconscious—the skills which your memory bank acquires, such as typing, driving, playing musical instruments or speaking a language. As soon as any learning process becomes subconscious, the conscious mind is free to direct its attention to new areas of learning. Even all the processes of the physical body are governed by the subconscious mind.

The subconscious mind is a storehouse, a reflection of all previous conscious mind experiences. The power of our decisions creates our reactions of tomorrow. When tomorrow’s reactions happen, they program the subconscious. We have to be careful that our programming is just right, so that the channels to superconsciousness begin to open through the subconscious.

Facing Old Memories

When man finally turns inward, sits down and asks “Who am I? Where did I come from? Where am I going?” what is the first thing he discovers? The subconscious mind, of course. Do not be afraid of the subconscious. It is useless to be afraid of the past.

When you begin to meditate, you become keen and perceptive enough to begin to see within yourself. Occasionally, you will see into the subconscious area and begin emotionally to relive the past. This means that many of the predominantly strong memory and reactionary patterns of the past loom up before you, one after another, and you may begin to react to them all over again, emotionally and even physically. These are not real experiences. It is only a layer of the subconscious exposing itself to your inner vision, indicating that reprogramming is needed. Handle each layer dynamically. Welcome the thoughts and accompanying feelings in a hospitable way. Do not fear them or regret them, and certainly do not criticize yourself for having them. The reaction will subside, but the memory will linger as an education upon which you can formulate decisions for the future, thus avoiding the same problem.

On the path to enlightenment, you have to face everything that has gone into the subconscious, not only in this life, but what has been registered in past lives. Until you do, you will never attain Self Realization. Your final obstacle will be that last subconscious area that you were afraid to face, looming up before you in the form of worries, fears and repressions that you will wish to push away, hide from, so that neither you nor anyone else can see them.

To hear of the Self is a great blessing, indeed, but to desire to realize the Self means that in this and your past lives you have gone through all of the experiences that this Earth consciousness has to offer. You have died all of the deaths and had all of the emotional experiences. You have had the good of the world and the bad of the world, and the mixed good and bad of the world through all of your many lives before you come to the life where you say, “I want to realize the Self in this life.” Now you begin to tie up all the loose ends of past experiences that have not been fulfilled or resolved, because those loose ends are what bring you back to birth.

Excerpts from “Merging with Siva” by Sivaya Subramuniyaswami

The Potency of Tradition

Satguru-Sivaya-Subramuniyaswami-26Modern existential thought tells us that we can do anything we want to; we don’t have to follow tradition. Out of such a belief comes a great sense of loneliness, a schism between the individual and all his ancestors, all the generations that preceded him on this planet. Out of such a belief comes the breaking up of culture, society, religion and families. Tradition allows you to go through life’s experiences in a controlled way, rather than just throwing yourself into life and upon life without forethought and preparation. When you respect tradition, you call upon the collective wisdom of tens of thousands of years of experience.

Tradition is wisdom of the past inherited by the men and women in the present. In the early stages we tend toward untraditional ways. That is natural. Experience later shows us another way, and we begin to become traditionalists. This maturation comes to all souls over a series of births.

Some traditions set in motion by people to solve certain problems at certain times have no relationship to our circumstances and in our times. The Hindu tradition is initiated and administrated from the inner worlds, from the Devaloka. The Deities are the source of most tradition. They ordain the proper way to chant and the mantras to be used. They establish the language, the music, the dance, the systems of worship. Tradition guides experiences in life. It is a protective mind structure. Any experience that you have to go through is gently guided by this great mind structure. The old ways are world patterns that have come down through thousands upon thousands of years, which you have, in previous lives, lived through and known.

Excerpts from “Merging with Siva” by Sivaya Subramuniyaswami

Five steps to Enlightenment

http://canangsari.net/wp-content/uploads/2012/03/Satguru-Sivaya-SubramuniyaswamiThere are five steps that awareness has to flow through, gaining strength each time, on the path to enlightenment. When we first start, awareness is flowing through many areas of the mind. Then finally it will have enough experiences flowing through the mind to turn in on itself. When this happens, certain faculties come into being. One of them is  willpower. And we learn to hold attention. We learn to hold awareness at attention. Awareness: attention!

1st: What is attention? Attention is the first of the five steps on the path, that is, holding awareness steady, centralized in only one area of the mind, and the area that we choose it to be in, not the area that someone else has chosen it to be in.

When other people move awareness through one area or another, we call that distraction, or worldly distractions. The mission is to move awareness yourself. How do you learn to do that? By holding it at attention. How does attention work? Attention is awareness poised like a hummingbird over a flower. flower. It doesn’t move. The flower doesn’t move, and awareness becomes aware of the flower—poised. The entire nerve system of the physical body and the functions of breath have to be at a certain rhythm in order for awareness to remain poised like a hummingbird over a flower.

Give up the idea that thoughts come in and out of your mind like visitors come in and
out of your house. Hold to the idea that it is awareness that moves, rather than the thoughts that move. Awareness held at attention can then come into the next vibratory rate and concentrate.

2nd: Take a flower and place it in front of you. Breathe deeply as you sit before it. Simply look at it. Don’t stare at it and strain your eyes. But simply become aware of it. Each time awareness moves to some other area of the mind, with your willpower move awareness back and become aware of the flower again. Keep doing this until you are simply aware of the flower and not aware of your body or your breath. Then begin to concentrate on the flower. That is the second step.

This is what concentration is—remaining in the thought area of the particular item that you are aware of and flowing through the different color and sound vibrations of the thoughts. How does it work? The powers of concentration—it is only a name. Actually, what is happening is you are flowing awareness through the area of the mind which contains the elements which actually made that particular flower, and you are perceiving how all those elements came together.

3rd: After we are able to hold awareness hovering over that which we are concentrating upon, we come into great powers of observation. We are able to look into and almost through that which we are concentrating upon and observe its various parts and particles, its action and its reaction, because we are not distracted. Even observation in daily life, as a result of regular participation in the practice of concentration, comes naturally. We are able to see more, hear more, feel more. Our senses are more keen and alive. Observation is so necessary to cultivate, to bring awareness fully into the fullness of meditation. This leads us then into our very next step, meditation. Meditation and concentration are practically the same thing, though meditation is simply a more intense state of concentration.

You are scrutinizing the inner layers of the mind, of how a flower grows, how the seed is formed. You are observing it so keenly that you have forgotten that you are a physical body, that you are an emotional unit, that you are breathing. You are in the area of mind where that flower exists.

4th: We go deeper, deeper, deeper within, into the energy and the life within the cells of the flower, and we find that the energy and the life within the cells of the flower is the same as the energy within us, and we are in contemplation upon energy itself. We see the energy as light. In a state of contemplation, we might not even be conscious of light itself, for you are only conscious of light if you have a slight consciousness of darkness. Otherwise, it is just your natural state, and you are in a deep reverie. When you are in the mind of energy, in that rarefied consciousness, you are not conscious of the Earth or any planets. You are just conscious of the stratum of energy that runs through Earth, space and planets. It’s not even really energy.

5thThis, then, leads to samâdhi, the very deepest samâdhi, where we almost, in a sense, go within one atom of that energy and move into the primal source of all. There’s really nothing that you can say about it, because you cannot cast that concept of the Self, or that depth of samâdhi, you cannot cast it out in words. You cannot throw it out in a concept, because there are no areas of the mind in which the Self exists. You have to realize It to know It.

You have to be so simple to realize the Self, not simple-minded, but so unattached. Before you went in, you knew all sorts of things about it. You could quote a thousand different things about the Self; you knew so much. And when you come out, you don’t know anything about it at all. And everything is different. You look at the world from the inside out. You look at people from the inside out. You look at a person, and immediately you see how he came along through life. You see the whole sequence, all now. Then you really know, after that deep samâdhi, that the mind, in all phases of manifestation, was all finished long ago. It’s already complete. Before that, you try to believe in that concept. And it’s a vast concept to believe in, because at certain times, when awareness is flowing in the external areas of the mind, it certainly doesn’t look that way at all. Our perspective is limited.

After the deep samâdhi of Self Realization, our perspective couldn’t really be called vast; we simply see things the way they are. But for Self Realization, you have to really want it more than your life; for that deep samâdhi, that’s what it is: more than your life.

By Satguru Sivaya Subramuniyaswami in “Merging with Siva”