The Responsibility of Enlightenment

Satguru-Sivaya-Subramuniyaswami-26The mere fact he has broken through to samâdhi means that he was able to justify experience enough in his subconscious mind so that his subconscious mind could fall into line, into the habit pattern of pure concentration. When the conscious mind is in concentration upon one single thing, the subconscious mind is in concentration also, following the pattern of the conscious mind, on one particular thing. Then that expands consciousness automatically into the superconscious state of mind.

Each soul comes into Self Realization differently, because each has a different mind, a different subconscious mind and a different conscious mind.

The teachings of yoga are so basically simple and so basically concrete. And the most beautiful thing in the world, on contemplation, is the simplest thing in the world. The most beautiful design is the simplest design. So, simply since one has realized the Self and gone into nirvikalpa samâdhi once, then obviously the simplest thing to do is to do it again. This is the practice of samâdhi. He will become consciously more superconscious for longer periods of time each time he experiences nirvikalpa samâdhi.

If he goes into nirvikalpa samâdhi and becomes ramified in the psychic powers that come after samâdhi, after his first samâdhi, his second samâdhi, his third samâdhi, he will become more intense and will realize new possibilities within himself. If he remains on those planes of the phenomena of the occultism of the mind, then he gains new and fascinating powers of the mechanism of the mind, but he loses the power to bring others along the path into samâdhi.

His first step in practicing samâdhi would be to concentrate upon one physical object, that is if he cannot see his inner light. Only after he has gone into samâdhi many, many, many times, where his whole body becomes filled with light, will he then see his inner light all the time, twenty-four hours a day. The light, really, is the friction of the super conscious mind against the conscious and subconscious mind. In my way of looking at it, it is an electrical friction. The odic forces and the actinic forces merging causes light and sound. So, when he sees this brilliant light right in his head—more brilliant than he has ever seen, intensified brilliance—he tries to find the center of it. When he finds the center of it, again trying to open up that light like a camera lens, he will then come into a state of consciousness called Sat chid ânanda, a state of pure consciousness, a state of pure bliss, savikalpa samâdhi.

Dharma after Self Realization

What is life like after realization? One difference is the relationship to possessions. Everything is yours, even if you don’t own it. This is because you are secure in the Self as the only reality, the only permanence, and the security that depends on having possessions is gone. After Self Realization, we no longer have to go into ourself. Rather, we go out of ourself to see the world. We are always coming out rather than trying to go in. There is always a center, and we are the center, no matter where we are. No matter where we are, no matter how crude or rotten, the vibrations around us will not affect us. Curiosity is the final thing to leave the mind, which it does after Self Realization. The curiosity of things goes away—of siddhis, for example. We no longer want power, because we are power, nonpower, unusable. And Satchidânanda is now to us similar to what the intellect used to be. Samyama, contemplation, is effortless to you now, like the intellect used to be; whereas before, samyama was a very big job which took a lot of energy and concentration.

For ultimate freedom, everything has to go away, all human things, possessions, love, hate, family, friends, the desire for attention and community acceptance. The sannyâsin renounces the world, and then, if his giving up is uncompromisingly complete, the world renounces the sannyâsin. This means the world itself won’t accept him as it once did as a participant in its mundane transactions of a job, social life, home and family.

The renunciate’s path is to seek enlightenment through sâdhana, discipline, deep meditation and yogic practices. That is the goal, but only the first goal for the sannyâsin. To stay enlightened is even a greater challenge for him.

The advice is, having once attained a breakthrough of light within the head, wisdom tells us, remain wise and do not allow these experiences to strengthen the external ego. Become more humble. Become more self-effacing. Become more loving and understanding. Don’t play the fool by giving yourself reprieve from prânayâma, padmâsana, deep meditation, self-inquiry and exquisite personal behavior.

The wise know full well that the higher chakras, once stimulated, stimulate their lower counterparts as well, unless the sealing of the passage just below the mûlâdhâra has been accomplished. Diligence is needed, lest higher consciousness fall unknowingly on the slippery slide of ignorance into the realms of lower consciousness, of fear, anger, resentment, jealousy, loneliness, malice and distrust.

Traditionally, the character has to be built within the devotee as a first and foremost platform before even the hint of an initiation into inner teaching is given. This purifying preparation involves repentance, confession and reconcilation through traditional prâyaschitta, penance, to mitigate kukarmas. This crucial work often takes years to accomplish.

We are still living in a physical body. Therefore, one foot must always be kept firmly on the head of the snake of the instinctive-intellectual nature. The higher we go, the lower we can fall if precaution is not taken. Therefore, we must prepare devotees for a sudden or slow fall as well. They should land on the soft pillows of consistent daily sâdhana, worship of God, Gods and guru, and the basic religious practices of karma yoga and bhakti yoga. Without these as a platform, they may slide down in consciousness, below the mûlâdhâra, into the chakras of fear, anger, doubt and depression. Therefore, we reaffirm, having attained a small degree of enlightenment, or a fuller enlightenment, stay enlightened, because mukti, the transference from the physical body through the top of the head at the point of death, has not yet occurred. And only after that happens are we enlightened forever. This is the beginning of the ultimate merging with Siva in a physical body! Thereafter follows visvagrâsa, the final, final, final merger whence there is no return, where jîva has in reality become Siva, as a bowl of water poured into the ocean becomes the ocean. There is no difference and no return.

Excerpts from “Merging with Siva” by Sivaya Subramuniyaswami

The Higher Man

Satguru-Sivaya-Subramuniyaswami-26
The Intellect – Outer Ego

The intellectual mind works through the mechanism of creating, preserving and destroying thought forms. The intellect is the manifestation of a series of well-constructed thought forms. Therefore, the better a person is educated, the more distinctly and clearly does the intellect function. There are people all over the world today who are guided simply by the habit patterns of the instinctive-intellectual mind.

The intellect is not the totality of man. The intellect is not the full mind, it is only one part, about one-tenth of the mind. The subconscious and the super conscious make up the other nine-tenths.

The intellect which when developed into a strong intellectual sheath is able to control the baser emotions through controlled memory, controlled reason and controlled willpower, the three faculties of our ability to govern forces of nature. Neither overrate nor underrate the intellect, for it fills several important functions in life, the great experience.

Opinionated knowledge is a faculty of memory. We study, we listen, we hear and we quote the opinions of others. Opinionated knowledge is stored up in the memory gridwork of the subconscious mind. This provides security, or a platform, for the intellect, making it strong, developing an ego. Therefore, intellect is our ego. The ego separates people from people, nations from nations and the soul from realization of the Self.

“Your real education is the innerversity.” Let’s examine the real meaning, function and purpose of education. Education is not worn. It does not stick to you. It is not your collection of someone else’s opinions. Through education, you stimulate your intellect. Education is that which you bring out from within yourself as a result of your personal interest in the fulfillment of your birth karmas, or prârabdha karmas. Education means exposure to new ideas and old opinions, giving you the tools to explore your own opinions freely, make decisions, research and review them and advance your understanding of God, soul and world. This is education. It is not static. It is as fluid as a river. Or it should be. You have the choice, the ability, to remold your intellect any way you want. The great truths of life are a part of your being. They are within you. They unfold to you slowly as you evolve your comprehension of them. Yet, they are always there within you, waiting to be realized. The only real, permanent education is your unfoldment into the building of the intuitive mind through the control of the intellect.

Since the intellect is made fundamentally of thoughts which are ever creating, preserving and destroying themselves, the control of thoughts builds the intuitive mind. Intuition, knowing, awareness and understanding—these are products not of the intellect, but of the intuitive mind. The dedicated student who has applied himself seriously leaves college not with a “know it all” feeling but with an awareness of the limits of the intellect, and profound respect for the vast amount of knowledge that he has yet to discover or unfold. Conceit is a sure sign of insecurity; humility denotes awareness.

Observe the intellect as it is manifested in the world around you. You can see its limits. You can also see when it becomes a tool for the intuitive mind. Observations give birth to understanding, and understanding comes from your superconscious mind. Thus, the intellect must be developed to a certain extent and then controlled through the control of thought.

The intellect is the external ego, but it is only the external ego when it is in control and has cut itself off sufficiently from superconsciousness by becoming opinionated. When the intellect represents the ego, we say a person is unable to change his mind, no matter how much you try to convince or talk with him. He is stubborn, unyielding, even unfriendly if he becomes agitated or disturbed in his effort to hold the intellect together. Should the intellectual nature become disturbed, the astral body then takes over and the instinctive mind or the instinctive qualities are prevalent at that time. This is quite apparent in undisciplined people, because the intellectual nature is undisciplined.

The Intuitive Nature

Within man, and functioning at a different rate of vibration than the intellect, is found the power or the motivating force of the mind, the chakras, or force centers. There are seven of these basic force centers, which are stimulated into action and unfoldment by the ida, pingala and sushumna currents. The ida and pingala are odic psychic currents (the Chinese yin and yang) interwoven around the spinal cord. Directly through the spinal cord runs the sushumna current, which is actinodic. The ida current is passive odic force; the pingala current is aggressive odic force. The sushumna is an actinodic current. These currents govern the chakras. These currents are like the reins which will guide a horse as we ride in one direction or another.

The intuitive nature is composed of a greater amount of actinic energy than odic. It is formed by the sushumna current that runs between the ida and pingala currents up through the spinal cord. However, it is the state of mind that a yoga student must learn to identify as his own, so to speak. Until this time he usually identifies with the intuitive mind of his guru. One does not entertain thoughts when in this state of full awareness. In this consciousness, one views and perceives through the anahata chakra of direct cognition.

Soul Body, The Real You

Within all seven aspects of man lies the body of the soul, the actinic causal body, anandamaya kosha, the real you. The soul body has a form, just as the astral body has a form, but it is more refined and is of a more permanent nature. It is this body which reincarnates, creating around itself new physical and astral bodies, life after life after life. This process matures and develops the body of the soul. Hence we have old souls and young souls, depending on the maturity and unfoldment of the soul body, or depending upon the number of lives or the intensity of maturing experience which the individual has passed through.

The body of the soul is pure light, made of quantums. It is indestructible. It cannot be hurt or damaged in any way. Its mind is superconsciousness, containing all intelligence, and is constantly aware, does not sleep and is expanding awareness as the soul body matures. The body of the soul lives in the eternity of the moment, simultaneously conscious of past and future as a one cycle. The true nature, everlasting secure personal identity, is realizing oneself as the soul body. This is truly finding our roots, our source, our indestructible, ever-maturing soul.

However, it should be mentioned that the first great attainment to be striven for by the aspirant is the experiencing of inner light, which is taught to family people and renunciates alike, implying that he has enough inner dominion and control over the intellect that the radiance within the head or body is actually seen. This implies also a working control of the manipura chakra and a conscious awareness of the working of the anahata chakra of cognition, allowing a burst of actinic energy to the vishuddha chakra of love.

It must be said that many frustrate themselves by seeking realizations beyond their abilities, while not accomplishing the realizations that are within their abilities. We must remember that savikalpa samadhi relates to the anahata and vishuddha chakras, sustained by a purified intellect and a dynamic will. Whereas, nirvikalpa samadhi is of the ajna and sahasrara chakras and those above and is sustained by complete renunciation of the world to the point where the world renounces the renunciate.

Control of the mind builds the intuitive nature. By directing the flow of thought,  perceptively discriminating between actions, aware of attending reactions, the yoga student soon learns the use of his actinic power. In order to hold an expanded consciousness, this power must be brought into use, and when it flows through the intellect, it automatically changes the chemistry of the intellect while it begins to build the intuitive nature.

Excerpts from “Merging with Siva” by Sivaya Subramuniyaswami

The Superconscious Mind

Satguru-Sivaya-Subramuniyaswami-26We have to adjust our subconscious to the idea that we are a superconscious being, rather than an instinctive being or an intellectual being driven by the impulses of the five senses. Awareness is the core of us. If we stepped into another physical body tomorrow, we would still be a superconscious being, but with another physical body, different than the one we had yesterday, with an entirely new subconscious and new external environment. You would have a new physical body, a new subconscious mind and a new external environment to adjust to. In this new body you would soon forget that you are a superconscious being.

When Are You Superconscious?

It is easier to know when you are not superconscious than when you are superconscious, because your superconsciousness is such a natural state. When you are feeling really good and satisfied within yourself, you are superconscious. When your timing is right, when everything is happening just right during the day, you are superconscious. When nothing seems to be happening right, then your awareness is flowing through one of the congested areas of the thought realm. When everything seems to be going wrong, you are flowing through an instinctive area or a congested intellectual area. When you are arguing with yourself, you are not superconscious. When discussing something with someone, you are not superconscious, for superconsciousness is a one-way street. You speak right from the core of existence without really thinking about what you are going to say. When you are disturbed about yesterday, or even have a consciousness that there was a yesterday, you are not in a superconscious state. When you are afraid, you are not in a superconscious state. When you are peaceful, when you are calm, when you are in the eternity of the moment, when you feel secure on the inside of you, you are in a superconscious state. Super consciousness is not something you will get, because you have never been without it. You are superconscious this very minute, and functioning in all five states of the mind.

If you can remain totally centered in awareness of the energy within your spine and the energy within the head, you become aware of the same energy within everybody and everything you see. You are immediately in a superconscious state when this happens. You may find yourself beginning to lean on other people rather than on your own spine. When you discover this happening, then begin to meditate. Go deep within yourself again and find superconsciousness. Seek the company of people who center their awareness within. This will make it easier for you to do so. Being around people who center awareness in the external areas of the mind is difficult because they draw your awareness into the external areas of the thought strata. You actually see from the inside of everything that you look at to the exterior of it. You look at a tree. You first see the energy within the tree. The bark is the last thing you see. When you are in an outer consciousness, first you see the bark of the tree and then you intellectually surmise that there must be energies within it because you happen to notice that a leaf is growing and assume that it must be alive.

Learn to Move Awareness

All you have to do is to reprogram the subconscious a little and move awareness out of the conscious mind, and your journey is within. You are super conscious now. You do not have to “get to be” superconscious. This is not something that is going to happen to you all of a sudden and then cause you to be different. The thing that is going to happen to you is that you will release your individual awareness from the so-called bondages of the habit patterns of the external mind that it had been accustomed to flowing through. Once it is released, you will automatically flow into other inner areas of the mind. Though you are superconscious right now, awareness is still externalized enough that you touch into it only a little bit and then are pulled back to the subconscious or to the conscious mind.

Through regular practice of meditation, one learns to move awareness through the superconscious areas like a dancer learns to move across the stage according to the rhythm of the music.

The Use Of Intuition

Intuition is the natural way in which man expresses himself on Earth or any other planet on which he might find expression of his being. This natural flow of mana, the Polynesian word for prânic sakti, from and through him only becomes inhibited when he disconnects from the nerve system of the celestial into the nerve system of the animal. When this occurs, there, therefore, is a disconnect between superconsciousness and external consciousness. Man’s individual awareness is either captured by the nerve system of external consciousness, of the successive animal bodies which his soul inhabits as a vehicle to live on Earth in, or man’s individual awareness is captured by his celestial nerve system, matured on aged planets in the galaxy prior to arrival here on Earth. This, then, is superconsciousness—the natural expression of the transcendental soul known as man.

Intuition day by day occurs spasmodically, but it does occur. And systematically one can gear his observation of his own intuitional faculties and find out exactly when these intuitive functions occur within him.

How does one distinguish between intuition and usual thought-feeling processes? Desires come through feeling, warmth of emotion, as do thoughts, schemes, ways of manipulating the media forces for one’s own personal benefit or that of a loved one. This is contrary to the power of intuition, which runs cold and is direct, like a bolt of lightning in the inner sky or the subtle rainbow of an etheric aura which bypasses the processes of current thinking, giving answers before the question and solving problems before they have accrued.

It is only through sâdhana and divesting oneself—in order to perform sâdhana—from the social structure of the conglomerate of mortals that surround you that you will actually be able to prudently delineate between true intuition and the imposing factors of need and greed that often seem paramount when living up to the externalities of the instinctive nerve system.

Subduing The Intellect

Though we often use the terms “unfolding intuitive faculties” and “developing intuition,” they are only used in an effort to encourage the aspirant on the path to work within himself in subduing his intellect so that he can actually observe the already functioning totality of the intuitive area of the mind. In order to subdue the intellect, that conglomerate of thought patterns and established modes of procedure according to the culture of the day, it is first quite necessary to inwardly observe how one’s acquired intellect actually functions. Observation is a faculty of the intuitive area of the mind, and this particular aspect of observation that I have just described comes into usage only after regular periods of meditation have been maintained over a long period of time. True, our intuitive faculties do constantly mingle through thought sequences each day, but our ability to distinguish one from another is accrued only through regulated discipline of our individual power of awareness. Once an inkling of success comes in knowing intuition and how it differs from reasoning, emotional impulses and pre-programmed patterns within the subconscious, the contest is won. Then and then only we must persist to sustain this knowledge and dive deeper into the inevitable, all the time losing the future and the past, and loosening the reins of the intellect.

Excerpts from “Merging with Siva” by Sivaya Subramuniyaswami

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