More thoughts on spiritualism vs. materialism

June 17, 2003

Namaste:

To get the full understanding of the subtle messages in Geeta will

require background knowledge on other Hindu scriptures! Vedavyasa has

skillfully organized a Hindu Philosophical Course with theoretical

and applied components. The philosophical concepts were discussed in

Bhagavat Geeta. The practical aspects were dramatized in Mahabharat

and sometimes in Puranas. Characters of episodes in Mahabharat and

Puranas have served as role models to understand and follow the

Dharma and Values conceptualized in Geeta. Vyasa knew that uniform

ethical behavior (dharma) was necessary to protect law and order in

the society. Yudhistra, the hero of Mahabharat rigorously obeyed

Hindu Dharma and Values and portrayed 'Good.' Dhruyodhana, the

villain embodied Adharma (opposite of Dharma) and depicted 'Evil.'

Pains and sorrows of evil and joys and gains of good were dramatized

with the help of heroes, villains and supporting characters of

episodes. Public understood 'good' and 'evil' from the stories and

had freedom to choose and practice what they liked (swadharma). The

genius in Vyasa has composed an objective Geeta, a subjective

Mahabharat and an informative volume of 18 Puranas that established

and revived Hindu Dharma and Values. Vedavyasa, the greatest

intellect of all times, had the VISION to protect and preserve the

Vedic Culture. He completed this monumental task with utmost care and

with an artistic perfection.

Vedavyasa used the two contrasting personalities of Yudhistra and

Dhruyodhan to illustrate the advantages of spiritualism over

materialism! Dhruyodhana with the materialistic attitude had the the

desire to acquire the kingdom at any cost. He became angry when there

were obstacles. Consequently, he lost his buddhi, his friends and

relatives. Some may argue that Bhishma and Karna remained on his side

until their death. A careful analysis will demonstrate their dislike

of his attitudes and his adharmic behavior. Bhisma and Karna chose to

lose the war and die instead of remaining in the company of

Dhryodhana. Dhruyodhan's materialistic desire became the cause of his

death and the death of his relatives and friends! Yudhistra on the

other hand did not have any materialistic desires. He displayed

equanimity and was admired by every one including his enemies! He

showed no distress when he lost everything including his kingdom,

brothers and wife! He was willing to relinquish all his materialistic

possessions including princely lifestyle. He had no likes or dislikes

and was free from sorrows. Lord Krishna was always on his side

because he was Satvik.

Vedanta describes two types of visual perceptions: VISION and

ILLUSION. What one sees through the physical eyes (sense organ) is an

illusion. Vision is an experience from the spiritual eye. Every one

has the spiritual eye but no one wants to open it! According to our

scriptures, Lord Siva symbolically has three eyes: two physical eyes

and the spiritual eye on the forehead. When Siva opens his spiritual

eye, the world of illusions is destroyed! Blindness is a reference to

the blockage of one's spiritual vision. Mahabharat describes physical

and spiritual blindness beautifully using three major characters.

Dhrtarashtra, the king of Hastinapur was born blind. He was

physically and spiritually blind. His wife, Kanthari who chose to tie

her physical eyes with a cloth was physically blind but had spiritual

vision. Their son Dhruyodhan, the crown prince, had physical eyes but

was spiritually blind. Dhrtarashtra had the best opportunity to avoid

sensory perceptions, but he chose to live in a world of illusions.

Dhruyodhan who had no control over his sensory perceptions was

totally blind! Kanthari who had full control over her sensory

perception, was the only one able to open her spiritual eye. Opening

of spiritual eye symbolically represents total control over sensory

perceptions!

Skeptics, who live with materialistic outlook, may question the

practicality of Geeta for daily progress. Vedavyasa has ready answers

for those skeptics in Geeta, and they should invest their time to

find out the answers. There is no such thing as free lunch in Geeta.

If the skeptics invest their time to understand and follow the

directions of Geeta, they can reap the benefits. The returns for

their time spent to read Geeta is greater than what they are likely

to get by reading Wall Street Journal. Vyasa was very careful to

discriminate between divine (infinite) and human (finite) qualities.

Stithaprajna, an absolute measure is a divine quality that can be

attained only at a divine state. Geeta describes three finite

dimensional human qualities: (1) Satvik - illumination, goodness, and

non-binding, (2) rajasik - passion, attachment and agitated mind, and

(3) tamasik - inaction, ignorance and illusions. According to Geeta,

these three modes are present in all human beings, though in

different degrees. Satvik people are free, calm and selfless. Rajasik

people wishes to be always active and cannot sit still and the

activities are tainted by selfish desires. Tamasik people subject

their life to continuous submission to surrounding environment and

they are confused and dull. Geeta asserts that a predominance of one

or a combination of one or more of these characteristics determine

human behavior.

Episodes in Mahabharat and Puranas describe roles that require

various combinations of satvik, rajasik and tamasik qualities. The

roles and intrinsic qualities of Dhrtarashtra, Kanthari, Kunthi,

Yudhistra, Arjun, Bhim, Nagul, Sagadev, Dhruyodhan, Dutchadhan,

Vithura, Karna, Sanjay, Yudhistra, Bhishma, Dhrona, etc determine

whether they are satvik, rajasik or tamasik. These episodes dramatize

the intrinsic qualities of those characters to the readers and help

them to evaluate and choose qualities for their personal behavior!

The purpose of human life according to Vedanta goes beyond the finite

dimensional material happiness to eternal happiness. A win-win

strategy for the spiritual seekers is to choose the path of

spiritualism and abandon materialism!

Warmest regards,

Ram Chandran

June 17, 2003

Namaste Sri Ram!

You are 'cooking' lately! I think the trip to India rejuvenated you.

I agree that the three categories of satvik, rajasic and tamasic are

very useful for understanding our own psychology (if not physics).

Om!

Benjamin

June 17, 2003

Namaste Sri Benjamin:

I do cook occasionally at home and may be sometime later, we will be

happy to treat you with a Satvik food. Gita in later chapters (14 to

18) does describe the choice of food for Satviks, Rajasiks and

Tamasiks. Since you mentioned about cooking, let me explain how food

(according to Gita) influences our intrinsic qualities:

We all know that Diet plays an important role in human development

and behavior. According to Gita, what we eat greatly influences the

Gunas which include Satvik, Tamasik and Rajasik .

Certain intrinsic characteristics that distinguish a Satvik person

from Rajasik and Tamasik.

Satviks are pure and selfless;

Rajasiks are propelled by desire driven actions; and

Tamasik are misguided by wrong and mindless actions.

Satvik food is a healthiest food for the mind, body and thus

spirituality. It keeps mind in a perfect balance of calmness and

peace, gives body a fantastic aura thus increasing the longitivity.

It is mood refreshing and a person is always in a state of bliss.

Types of Satvik food are-

a. Cow milk

b. Fruits

c. Vegetables

d. Dry fruits

e. Cereals

f. Ghee

g. Butter & honey

Very minimum portion of this type of food is a waste and this gives a

human body all the necessary ingredients to build highly immune,

strong, energetic structure having minimum risks of diseases and

mental imbalance. Thus prompting highly positive and result oriented

actions, giving one an ability to stay calm in all kinds of

situations.

Rajasik food is full of taste, variety and tongue liking. This food

also aggrevates disorders as specified in Tamasi food but the extent

is less. Types of Rajasi food are-

a. Liquor,

b. Fish,

c. All types of meat,

d. Eggs,

e. pungent food,

f. species,

g. onion

h. garlic

i. tomatoes

j. tea, coffee

k. carbonated drinks etc.

Maximum portion of Rajasi food rather than being used by the body is

thrown out as a waste. It aggravates violence in behavior and

impatience and it affects the immune systems of the body thus making

it a breeding ground for small to big diseases.

Tamasik food food produces degraded conditions of mind and so it

remains on the bottom of the chart. To attain spirituality and Moksha

one has to do away with this kind of food. It is not only vicious but

also responsible to give birth to actions and thoughts leading to

bondages ie. `Karma'. Some types of Tamasi food are-

All types of wines made from fermentation of fruits,

a. Stale food,

b. Fermented food,

c. Meat etc.

Consumption of this type of food results in various physical ailments

like indigestion, ulcers etc., to mental and spiritual blockages due

to loss of senses, aggression , self centered behaviour and induces,

negative and destructive thoughts and lustful thoughts

In ancient times, our Rishis decreed that a Satvik diet was best

suited to all-round human development. That was thousands of years

ago. Times change. Our understanding of what a Satvik life is must

change too. Can one live like the rishis did in a stressful, urban

environment? Of course not. But one can gain the same health, the

same equanimity, the same tranquility by making appropriate changes

that suits the modern time. The alternate hypothesis that the

personal quality has greater influence in choosing what we choose to

eat is also quite reasonable. My current research also focuses on how

attitude and knowledge of the person affects the choice of one's

diet. My initial findings indicate that attitudes do matter in what

we choose and how we eat!

Warmest regards,

Ram Chandran

advaitin, Benjamin Root <orion777ben>

wrote:

>

> Namaste Sri Ram!

>

> You are 'cooking' lately! I think the trip to India rejuvenated

you.

>

June 17, 2003

advaitin, "Ram Chandran" <rchandran@c...>

wrote:

> Namaste Sri Benjamin:

>

> I do cook occasionally at home and may be sometime later, we will

be

> happy to treat you with a Satvik food.

Namaste,

Chandogya Upanishad, 7:26:2, mentions "....AhArashuddhau

sattvashuddhiH....."["....from purity of food follows the purity of

the internal organ..." tr. Sw. Gambhirananda].

Shankara's commentary on this: "AhArashuddhau , from purity of

food--AhAra, food is derived in the sense of whatever is acquired for

the enjoyment of the enjoyer--,so that, by purification of food is

implied the purification of knowledge in the form of perception of

objects.. What is meant is, the (having of) knowledge of objects,

which has no touch of such faults as attachment, repulsion, or

delusion. When that food is purified, there comes the 'shuddhiH',

purification, freedom from impurity; of the sattva, internal

organwhich is the possessor of that (pure food)...." Sw. Svahananda's

notes clarify 'internal organ' as "antaHkaraNa".

In other words, all sensory intake is 'food', not just what is

eaten.

Regards,

Sunder

June 17, 2003

advaitin, "Ram Chandran" <rchandran@c...>

wrote:

> Namaste:

>

> Vedavyasa used the two contrasting personalities of Yudhistra and

> Dhruyodhan to illustrate the advantages of spiritualism over

> materialism!

Question: Is it Spirituality or Spiritualism? I think the

word 'Spiritualism' has the connotation of occult practices

whereas 'Spirituality' is what Sri Ramji means here.

praNAms to all advaitins

profvk

June 17, 2003

Pranams ProfVK:

Welcome back to USA and thanks for providing the clarification. It is

always to good to remove ambiguities as much as possible. My

reference to spiritualism does imply the following: "A philosophy,

doctrine, or religion emphasizing the spiritual aspect of being."

(Source: The American Heritage® Dictionary of the English Language,

appreciate your helpful and timely intervention with the

clarification.

Warmest regards,

Ram Chandran

advaitin, "V. Krishnamurthy" <profvk>

wrote:

> advaitin, "Ram Chandran" <rchandran@c...>

>

> Question: Is it Spirituality or Spiritualism? I think the

> word 'Spiritualism' has the connotation of occult practices

> whereas 'Spirituality' is what Sri Ramji means here.

>

> praNAms to all advaitins

> profvk

June 17, 2003

advaitin, "Sunder Hattangadi" <sunderh>

wrote:

> advaitin, "Ram Chandran" <rchandran@c...>

> wrote:

> > Namaste Sri Benjamin:

> >

> > I do cook occasionally at home and may be sometime later, we

will

> be

> > happy to treat you with a Satvik food.

>

> Shankara's commentary on this: "AhArashuddhau , from purity

of

> food--AhAra, food is derived in the sense of whatever is acquired

for

> the enjoyment of the enjoyer--,so that, by purification of food is

> implied the purification of knowledge in the form of perception of

> objects.. What is meant is, the (having of) knowledge of objects,

> which has no touch of such faults as attachment, repulsion, or

> delusion. When that food is purified, there comes the 'shuddhiH',

> purification, freedom from impurity; of the sattva, internal

> organwhich is the possessor of that (pure food)...." Sw.

Svahananda's

> notes clarify 'internal organ' as "antaHkaraNa".

>

> In other words, all sensory intake is 'food', not just what

is

> eaten.

>

Namaste,

I would like to make one quick comment in addition to the above.

I think the subtler element has more control over the grosser

element.

Intellect ---> Mind ---> Body

(subtlest) (subtler) (gross)

GuNas belong to the mental category and hence the intellect

(discriminative quality) can have a finer control over the mind,

than the body does. The intellect and mind control the body, hence

there can be very little control the body (or sAtvic food) can have

over the mind. Since we were talking about sAtvic food and

vegetarianism etc, I thought I will mention this. This is not to

favor rAjasic / tAmasic foods or non-vegetarianism, but just an

observation.

At one point I had thought I could control anger etc. by taking only

sAtvic foods, and observing fasts etc., but not to much effect.

Savithri

June 17, 2003

Namaste Savithriji:

Though I agree with your general observation that intellect has more

control over the mind than the body, the interrelationship between

body and mind has been well documented. Maharishi Mahesh Yogi's

Insitute has many interesting observations regarding the

interrelationship. Also Maharishi's product, Dr. Deepak Chopra has

gone deeply into the subject area and his book, "Ageless body and

timeless mind" discusses the same subject in greater detail.

One of the problem is that the effects of Satvik food may not be

easily observable due to the powerful intervention by the intellect.

The time for getting the effect is likely longer but due to lack of

patience (we always look for quick results!) we fail to recognize the

effect. As you have correctly observed, the entire process is never

crystal clear causing doubts and confusion. Interestingly, Ayurveda

considers internal balance is the key to perfect health. This natural

internal state of balance is described in terms of an important

Ayurvedic concept – the doshas. Each person is born with a unique

combination of the three doshas, Vata, Pitta and Kapha.

Vata governs all movement in the mind and body. It controls such

things as blood flow, elimination of wastes, breathing and the

movement of thoughts across the mind. Since Pitta and Kapha cannot

move without it, Vata is considered the leader of the three Ayurvedic

principles in the body.

Pitta governs bodily functions concerned with heat and metabolism,

and directs all biochemical reactions and the process of energy

exchange. For example, Pitta controls how we digest foods, how we

metabolize our sensory perceptions, and how we discriminate between

right and wrong. Pitta governs the important digestive "Agnis" or

fires of the body.

Kapha governs the structure and cohesion of the organism. It is

responsible for biological strength, natural tissue resistance, and

proper body structure. It also governs lubrication in the mind and

body. It controls weight, growth, lubrication for the joints and

lungs, and formation of all the seven tissues – nutritive fluids,

blood, fat, muscles, bones, marrow and reproductive tissues

An individual may have a natural predominance of one or more doshas.

These doshas need not be present in equal proportion in an individual

to ensure balance, but they need to be functioning in harmony with

each other. According to Ayurveda, disorders stem from an excess of

a dosha or a shortage of a dosha, whereas maintaining balance of the

doshas results in good health. For example, when Pitta is in balance

in an individual, digestion is normal, but an aggravated Pitta can

result in ulcers and acid indigestion.

Over time, the natural balance of the doshas in an individual can be

disturbed by a number of factors, such as improper diet, poor

digestion, high day-to-day stress levels and environmental pollution

and chemicals. The Ayurvedic approach to health is all about

restoring this natural balance, through dietary and lifestyle

recommendations as well as herbal formulations. The goal is not to

treat surface symptoms, but the underlying imbalance, thus creating

long-term health and a strong immune system.

In conclusion, Human Health is a complex area where intellect, mind

and body play a significant role and one of the key inputs for good

health is in fact good diet!

Warmest regards,

Ram Chandran

advaitin, "savithri_devaraj"

<savithri_devaraj> wrote:

> Namaste,

>

> I would like to make one quick comment in addition to the above.

>

> I think the subtler element has more control over the grosser

> element.

>

> Intellect ---> Mind ---> Body

> (subtlest) (subtler) (gross)

>

> GuNas belong to the mental category and hence the intellect

> (discriminative quality) can have a finer control over the mind,

> than the body does.

> ....

> At one point I had thought I could control anger etc. by taking

only

> sAtvic foods, and observing fasts etc., but not to much effect.

>

> Savithri

June 17, 2003

Namaste!

On the topic of food and spirituality, which has occupied us

a lot today, I think the following simple remark can be made: It is

a good idea to avoid heavy, greasy foods. Even satvik goods

containing too much ghee, butter, etc. can fall into this category.

There can be no doubt that food affects metabolism and mood and hence

our spiritual condition. I verify this experimentally every day

(which unfortunately doesn't always stop me from eating too much).

Too much food always makes me drowsy and unable to focus. If we

cannot focus, then we cannot make spiritual progress in meditation.

Also, we often eat to satisfy or escape from some emotional

condition, or even as a blind habit. Improper eating habits are

clearly associated with the accumulation of negative vasanas.

Last week, I got food poisoning and expelled my food and then

couldn't eat for a few days. Instead of feeling bothered by not

eating, I felt rather light and pure and 'spiritual'. My mind seemed

more subtle and luminous than usual, and it was an interesting and

refreshing experience to lose the bondage of appetite.

Unfortunately, now that I am cured and normal again, the old disease

of appetite has returned.

Om!

Benjamin

June 17, 2003

Namaste.

advaitin, "savithri_devaraj"

<savithri_devaraj> wrote:

> advaitin, "Sunder Hattangadi"

> wrote:

> > In other words, all sensory intake is 'food', not just

what is eaten.

> >

>

> I would like to make one quick comment in addition to the above.

>

> I think the subtler element has more control over the grosser

> element.

>

> At one point I had thought I could control anger etc. by taking

only

> sAtvic foods, and observing fasts etc., but not to much effect.

>

Well, Savithriji, The answer to your observation is already built in

your own quote of Sunderji's post. "All sensory intake is food, not

just what is eaten"! So, inspite of the fact that one may be eating

only sAtvic food, if the senses are ('hypocritically') harping upon

or brooding over past grievances and supposed insults to this 'ego'

of ours, (cf. Gita Ch.III, Verse 6) then that rajasic intake

dominates over the physically satvic intake and plays havoc. This

again follows logically from your own valid point that 'the subtler

element has more control over the grosser element' and therefore

more influence.

PraNAms to all advaitins

profvk

June 17, 2003

Namaste Savithriji,

I think the subtler element has more control over the grosser

element.

Intellect ---> Mind ---> Body

(subtlest) (subtler) (gross)

SV - I wish this rule operated as invariably as the above statement suggests. In

my case atleast the mind is many times able to quite effortlessly overrule the

intellect. I suppose the main purpose of spirituality is to restore the order

that you have mentioned above.

Regards,

Venkat

Plus - For a better Internet experience

June 17, 2003

Namaste Sister Savithri-ji.

That is some good thinking, down-to-earth. I have often wondered how

so many lambs exist in habitually non-vegetarian societies and how

some great vegetarians are ferocious or lascivious. You have

answered my doubts. Thanks for your thoughts.

I believe anger can be controlled only through enquiry, i.e. asking

the question who is getting angry and disowning or dissociating with

her/him by realizing that she/he cannot be you. In fact, that is the

only effective way that leads one towards possessing the

prerequisites for advaitic enquiry.

PraNAms.

Madathil Nair

_____________________________

advaitin, "savithri_devaraj"

<savithri_devaraj> wrote:

> I would like to make one quick comment in addition to the above.

>

> I think the subtler element has more control over the grosser

> element.

>

> Intellect ---> Mind ---> Body

> (subtlest) (subtler) (gross)

>

> GuNas belong to the mental category and hence the intellect

> (discriminative quality) can have a finer control over the mind,

> than the body does. The intellect and mind control the body, hence

> there can be very little control the body (or sAtvic food) can have

> over the mind. Since we were talking about sAtvic food and

> vegetarianism etc, I thought I will mention this. This is not to

> favor rAjasic / tAmasic foods or non-vegetarianism, but just an

> observation.

>

> At one point I had thought I could control anger etc. by taking

only

> sAtvic foods, and observing fasts etc., but not to much effect.

>

> Savithri

June 20, 2003

praNAm prabhujis

Hare Krishna

I hope following article by Sri Bill Harris is relevant to the ongoing

discussion on spiritual growth.

Pls. also look at: http://www.centerpointe.com

Hari Hari Hari Bol!!!

bhaskar

//unquote//

True Awakening by Bill Harris

How can you tell if "true awakening" has happened for you? What should you

expect?

This question comes up at Centerpointe -- several times each hour --

>From people calling on our Support Hotline. From the many books they

have read and gurus and teachers they have visited, people have many

ideas about what awakening is, how it happens, and what to expect.

Is it Choirs of Angels visiting you in meditation? Is it out-of-body

experiences? Yogic powers? The voice of God? Levitation? The complete

cessation of desire? A feeling of Oneness with everything? Or is it piles

of money appearing on your front lawn whenever you need cash?

Here's what I think it is -- and is not. This opinion is free and worth

every penny.

I don't think being awake has much to do with mystical experiences, though

you may have some. Many people have mystical experiences without being

"awake." In fact, I had many more of them "pre-awakening" than

"post-awakening". They were interesting, entertaining, sometimes

awe-inspiring, sometimes scary. Some of the most screwed up people I know

are always having "mystical" experiences. Some mystical experiences are

hallucinations, some are real. But what good does it do to see visions of

Heaven if the rest of your life is suffering? If you have them, great; if

not, don't worry about it. They're only good as a confidence builder that

something is happening, that there's more to the universe than you can see,

and as momentary entertainment.

The same could be said for OOB experiences. Many people call us seeking to

get out of their body (there is one sure-fire way -- it's

called 'dying'), and I'm never sure exactly what they are really after. For

some, it's entertainment, the same thing that makes hallucinogenics

attractive to some people. For others, it means they are so unhappy with

their life they want an altered state rather than real life. Some seek

secrets from another dimension, but I'm here to tell you that all the

secrets are available in this dimension, too. It's just that most people

don't like them when they hear them because they don't offer an effortless

way to get out of their pain.

And once you leave your body, unless you want death, you've got to come

back (even if you die, you're probably coming back). It's right here on

earth, in this world, in this body, in this life, that you need to make it

happen. You might want to escape, but eventually you have to come to terms

with the fact that THERE IS NO ESCAPE!

Your real lessons are going to happen right here, in this dimension. Sorry.

Some people think enlightenment, awakening, is desirelessness. It's true

that desire causes suffering (this is the second of Buddha's 4 Noble

Truths), but more properly we should say that attachment to what you desire

(rather than the desire itself) is the cause of suffering. It is the nature

of the mind to create desires, and if you have none something is haywire in

your mind (the same can be said for thoughts, for those of you who want to

have a "no mind" state where there are no thoughts). The secret is to let

the mind do what it does (you really have no choice) but to be unattached

to what the mind creates.

What does this mean, to be unattached? It means you have a desire, but

instead of being addicted to its fulfillment -- which causes suffering if

the desire is not met -- the desire assumes the role of

a preference. A preference is something you want, but you do not suffer

over if you do not get it.

Upgrading attachments to preferences happens naturally as you use the

Centerpointe program. It is a function of developing the witnessing state,

that part of you that stands aside and watches whatever is happening with

curiosity, but without evaluation.

When attachments become preferences, you can pursue them just as avidly as

before, but it becomes more of a game. You go for it, and you either get it

or you don't, but either outcome is okay, and then you just go on to

whatever is next. You don't suffer over the results. The irony is that in

not being attached to the outcome (attached in the sense of creating

suffering if you are not successful), you become much more effective in

getting what you want. This is one big reason why those who are "awake"

seem to be able to manifest whatever they want or need in the world.

So one big part of being awake is not being attached to the desires your

mind creates.

Is being awake a "Oneness" with everything? I would say, yes, it is. But

remember, you are already One with everything (remember the old joke about

the seeker who asked the hot dog vendor to make him one with everything?

Never mind). You cannot be otherwise than One with everything. It is only a

mistaken impression that you are separate. That's why they call it

self-realization. It's not that you achieve something when you become

"awakened" -- you come to realize what is

already true.

In fact, having your attachments (which are, remember, the cause of

suffering) become preferences happens because you begin to experientially

know you are one with everything. Knowing that you are One with everything,

you don't have to be attached to anything (it would like being "attached"

to your leg -- it's already you and you don't have to do anything to make

it be more "you" than it already is). Instead, you realize the unfolding of

the universe is happening in its own way and is being guided by something

much bigger than you, and all you have to do is go along for the ride --

kind of like white water rafting.

Now I realize telling you to make your attachments into preferences is like

telling you to fly. It's not something you can volitionally do (in fact,

wanting it just becomes another attachment). So here's the secret (don't

tell): as you develop the witness perspective, you automatically become

less attached, without even trying. To do that, keep meditating. To do it

much, much faster, meditate with Holosync.

So here's my description of being "awake." The awake person is not at odds

with the world. She is a part of it, but not attached to the

outcome. She watches as it all goes by, but she is also a participant. She

knows most people are caught in the world and asleep to that fact, so she

does what she can to help others through their suffering.

To her, the world and life is like playing a part in a play. She knows it

is just a role, but she plays it to the hilt, and enjoys every moment. But

she also realizes the script is just a script, and it doesn't matter what

part has been written for her. She exerts a certain amount of control over

her part, but does not have total control because her effort is just one of

an infinite number of other efforts, all with their own ends in mind.

Mainly, she watches as she plays her part and marvels at the complexity,

the infinite permutations, the surprises, and the certainties. She is calm

most of the time, but sometimes her part requires her to be upset, or to

have some other emotion or reaction. Such is being human. But whatever her

mood, there is an underlying peace of mind, an underlying, effortless

happiness.

She is in the world, but not of it, floating along, playing her part,

enjoying the ride, watching with awe as it all unfolds.

You can be this way, too. It does not happen overnight, but it can happen.

Using The Holosync Solution program is not the only way it can happen, but

it is a very good, and very fast way for it to happen. If you're already

part of the Centerpointe world, keep going. It gets better and better. If

you've not yet taken the plunge, I invite you to dive in and get wet. The

water's warm, and I know your be impressed with what happens.

Be well.

Bill Harris

//unquote//

June 20, 2003

Pranam prabhuji Bhaskar,

>Pls. also look at: http://www.centerpointe.com

I took a look at your website and read about the 'audio technology'

which induces higher states of consciousness. This seems not

inconsistent with the repetition of a mantra such as 'Om'. Have you

had any good results? Does anyone wish to comment on the consistency

or inconsistency of such a method with Advaita? I do know that I

love to listen to Indian devotional music or other types of

meditative 'New Age' music when reading spiritual texts. This can be

effective at inducing moods, which I am pleased to consider a higher

state of consciousness. However your technique has to do with neural

effects, i.e. physiology, even changes in neural pathways. (Wow!)

Does anyone have anything to say on this general topic?

(Unfortunately, $159 seems like a lot of money to take a chance...)

Om!

Benjamin

June 20, 2003

I was really impressed by the way you put it across....thanks for those...keep

the inspiration comming!

Mrushad

bhaskar.yr wrote: