Guest guest Posted May 22, 2009 Report Share Posted May 22, 2009 This article is Chapter 7 of the book "Practical Sadhana - from the Teachings of Sri Ramana Maharshi". This entire book can be downloaded for free from the newly updated website: www.ramanateaching.org Question: Some say that to break the illusion of dependence on the world and gain the happiness of heaven one only needs to think he is free. Is the achievement of happiness and freedom from the ego’s dominance the heaven we seek? If not, can you please clearly explain the method and means to achieve what Bhagavan states as the Goal of realization of the Self! The strong Gods pine for my abode,And pine in vain the sacred Seven;But thou, meek lover of the good! Find Me, and turn thy back on heaven! Emerson—‘Brahma’ We are now embarking into realms in which the normal human being has little or no experience. Thus we must, with faith and assurance, adhere to the guidance and teachings of God, the gurus and their scriptures. We have seen that the Lord in His Gita lays before us two separate paths of devotion, one with form (commonly known as bhakti) and one without form (known as jnana). Sri Krishna directs us to make both paths our beloved. Thus at the final achievement of the highest yoga our lower nature (ego) will be completely consumed with: “Loving God with our whole mind and with our whole heart, and our neighbor as our Self.†(1) Bhagavan echoes this same Truth in the second subsequent verse added to the Five Stanzas on Sri Arunachala (Arunachala Pancharatnam) that were composed by his own hand: “In the recesses of the lotus-shaped heart of all, from Vishnu downwards, there shines as Absolute Consciousness, the Paramatman (Supreme Spirit) who is the same as Arunachala or Ramana. When the mind melts with love of him and reaches the inmost recess of the heart wherein he abides as the Beloved, the subtle eye of Absolute Consciousness opens and He reveals Himself as pure Knowledge.†For one who is following the path of devotion to God, the passage through different stages of samadhi will not only be experienced as deeper levels of consciousness, but also as deeper degrees of sincerity and the longing of devotion. Acceptance of the wonder of this accomplishment is also acceptance of the task of persistence; for the goal is glorious.The Beauty of Seeking the Beloved As one develops abhyasa and vairagya, and as the mind gradually comes under control through vichara (reflection), there ensues a peace that is inconceivable. This control of the mind has three stages. They are dharana, dhyana and samadhi. Each stage has its own beauty to behold. Dharana is focusing the mind, gaining a focused attention. Dhyana is a continuity of the focused attention. Maintaining this state of continued focus is called meditation. When, in meditation, all the thoughts are gathered into one place and steady focus deepens into absorption it is called samadhi. Samadhi is stepping beyond the normal limits of consciousness, going beyond the ego’s domination. This newfound freedom is a wonder to behold. In the first stage of concentration you are gathering the mind, for the mind is distracted. It is essential that we let the mind be focused. Then, in the second stage, let the focus continue as steadily and naturally as possible. When you are attempting meditation and you succeed in focusing the mind, subtle impressions are created within the subconscious that will make the process easier in the future. Therefore sustained effort is needed. In the third stage, when this process becomes natural and requires less effort, your consciousness expands and steps beyond your ego. This heralds an awareness of a profound depth, which has never been seen before. It is an expansion that holds within itself all that is good and beautiful and wondrous. This experience is called samadhi. These three states are fused together. Where dharana ends, dhyana begins. Where dhyana (meditation) ends, samadhi begins. It is a natural progression. Due to a lack of perseverance few reach samadhi. And though still fewer reach the higher stages of samadhi, the persistence in curbing distractions produces a profound effect on the personality. When successful achievement of samadhi does come, it becomes miraculous. "Samadhi ia a natural consequence of meditation, and there need be no special attention placed on it. Rather, your attention should be on making sure your practice is correct, of sufficient time, and that nothing in your life is working against it." A Firm Resolve and a Growing Faith All who set their hands to the plough of inner spiritual life achieve a growth of faith. Perhaps this faith was in the beginning simply a seed of mere interest in self-improvement. “True faith is not like a picture frame, a permanently limited area of acceptance. It is like a plant that keeps on throwing forth shoots and growing. All we require, at the beginning, is a seed. And the seed need be nothing more than a feeling of interest in spiritual life. Perhaps we read a passage in a book that moves us. Perhaps we meet someone who seems to have reached some degree of wisdom and tranquility through the practice of meditation and spiritual disciplines. We become interested and intrigued.†(2) It is natural to assume that the deep levels of yogic absorption require a development of mental strength that is beyond our capacity. For many, the enormity of the difficulties in normal life seems to demand all of the energy they possess. They conclude that to delve into the realms of samadhi requires superhuman strength, and therefore any attempt would be futile and a waste of precious time. Nevertheless, we innately possess an inner impulse that tells us that if we seek even the slightest inner growth with faith and devotion, some degree of success will come. After all, those whom we admire who possess spiritual stature are human and so are we. Maybe even the simplest practice of meditation would be the solution to our problems. We cannot be certain, but we do have faith and energy and perhaps just enough devotion that will set us on a path to success. Patanjali affirms this assumption as true in his Yoga Sutras: “The concentration of the true spiritual aspirant is attained through faith, energy, recollectedness, absorption and illumination.†(3) Earlier Patanjali stated that success in yoga comes gradually through a step-by-step progression from the beginning stages towards the final highest attainment. His wisdom directs us to possess faith, energy and devotion as the foundation upon which the illumination of Life is achieved: “Success in yoga comes quickly to those who are intensely energetic.†“Concentration may also be attained through surrender to Ishwara (God within Prakriti, manifested).†“In Him (God) knowledge is infinite; in others it is only a germ.†“The word which expresses Him is Om.†“This word must be repeated with meditation upon its meaning.†“Hence comes knowledge of the Atman and destruction of the obstacles to that knowledge.†(4) What Patanjali describes, is in Truth confirmed by Sri Ramana Maharshi in His declaration of Arunachala as the living embodiment of Divinity. Thus with the deepest devotion Bhagavan declared: “Significance of Om, unrivalled, unsurpassed! Who can comprehend Thee, O Arunachala?†(5) “You are beyond the knowledge of all tattvas, all philosophies. You are only this, the Truth at once transcendent and immanent, you are my Arunachala.†(6) _______________________________End Notes__1) The use here of the word “whole†by Jesus is exactly the same as the use of “purna†in Sanskrit. The true meaning in both cases is “perfectâ€. The Lord restated this truth saying: “Be ye perfect, as your Father in heaven is Perfect.â€2) Patanjali Yoga Sutras, Swami Prabhavananda, Sri Ramakrishna Math, p. 27.3) Ibid, p. 26, sutra 204) Patanjali Yoga Sutras, Swami Prabhavananda, Sri Ramakrishna Math, Section I selected sutras between # 21-29.5) Marital Garland of Letters (Sri Arunachala Akshara Mana Malai), Sri Ramanashramam, verse 13.6) Ibid, verse 42. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 22, 2009 Report Share Posted May 22, 2009 From Swami Sadsivananda This article is Chapter 7 of the book "Practical Sadhana - from the Teachings of Sri Ramana Maharshi". This entire book can be downloaded for free from the newly updated website: www.ramanateaching.org Question: Some say that to break the illusion of dependence on the world and gain the happiness of heaven one only needs to think he is free. Is the achievement of happiness and freedom from the ego’s dominance the heaven we seek? If not, can you please clearly explain the method and means to achieve what Bhagavan states as the Goal of realization of the Self! The strong Gods pine for my abode,And pine in vain the sacred Seven;But thou, meek lover of the good! Find Me, and turn thy back on heaven! Emerson—‘Brahma’ We are now embarking into realms in which the normal human being has little or no experience. Thus we must, with faith and assurance, adhere to the guidance and teachings of God, the gurus and their scriptures. We have seen that the Lord in His Gita lays before us two separate paths of devotion, one with form (commonly known as bhakti) and one without form (known as jnana). Sri Krishna directs us to make both paths our beloved. Thus at the final achievement of the highest yoga our lower nature (ego) will be completely consumed with: “Loving God with our whole mind and with our whole heart, and our neighbor as our Self.†(1) Bhagavan echoes this same Truth in the second subsequent verse added to the Five Stanzas on Sri Arunachala (Arunachala Pancharatnam) that were composed by his own hand: “In the recesses of the lotus-shaped heart of all, from Vishnu downwards, there shines as Absolute Consciousness, the Paramatman (Supreme Spirit) who is the same as Arunachala or Ramana. When the mind melts with love of him and reaches the inmost recess of the heart wherein he abides as the Beloved, the subtle eye of Absolute Consciousness opens and He reveals Himself as pure Knowledge.†For one who is following the path of devotion to God, the passage through different stages of samadhi will not only be experienced as deeper levels of consciousness, but also as deeper degrees of sincerity and the longing of devotion. Acceptance of the wonder of this accomplishment is also acceptance of the task of persistence; for the goal is glorious.The Beauty of Seeking the Beloved As one develops abhyasa and vairagya, and as the mind gradually comes under control through vichara (reflection), there ensues a peace that is inconceivable. This control of the mind has three stages. They are dharana, dhyana and samadhi. Each stage has its own beauty to behold. Dharana is focusing the mind, gaining a focused attention. Dhyana is a continuity of the focused attention. Maintaining this state of continued focus is called meditation. When, in meditation, all the thoughts are gathered into one place and steady focus deepens into absorption it is called samadhi. Samadhi is stepping beyond the normal limits of consciousness, going beyond the ego’s domination. This newfound freedom is a wonder to behold. In the first stage of concentration you are gathering the mind, for the mind is distracted. It is essential that we let the mind be focused. Then, in the second stage, let the focus continue as steadily and naturally as possible. When you are attempting meditation and you succeed in focusing the mind, subtle impressions are created within the subconscious that will make the process easier in the future. Therefore sustained effort is needed. In the third stage, when this process becomes natural and requires less effort, your consciousness expands and steps beyond your ego. This heralds an awareness of a profound depth, which has never been seen before. It is an expansion that holds within itself all that is good and beautiful and wondrous. This experience is called samadhi. These three states are fused together. Where dharana ends, dhyana begins. Where dhyana (meditation) ends, samadhi begins. It is a natural progression. Due to a lack of perseverance few reach samadhi. And though still fewer reach the higher stages of samadhi, the persistence in curbing distractions produces a profound effect on the personality. When successful achievement of samadhi does come, it becomes miraculous. "Samadhi ia a natural consequence of meditation, and there need be no special attention placed on it. Rather, your attention should be on making sure your practice is correct, of sufficient time, and that nothing in your life is working against it." A Firm Resolve and a Growing Faith All who set their hands to the plough of inner spiritual life achieve a growth of faith. Perhaps this faith was in the beginning simply a seed of mere interest in self-improvement. “True faith is not like a picture frame, a permanently limited area of acceptance. It is like a plant that keeps on throwing forth shoots and growing. All we require, at the beginning, is a seed. And the seed need be nothing more than a feeling of interest in spiritual life. Perhaps we read a passage in a book that moves us. Perhaps we meet someone who seems to have reached some degree of wisdom and tranquility through the practice of meditation and spiritual disciplines. We become interested and intrigued.†(2) It is natural to assume that the deep levels of yogic absorption require a development of mental strength that is beyond our capacity. For many, the enormity of the difficulties in normal life seems to demand all of the energy they possess. They conclude that to delve into the realms of samadhi requires superhuman strength, and therefore any attempt would be futile and a waste of precious time. Nevertheless, we innately possess an inner impulse that tells us that if we seek even the slightest inner growth with faith and devotion, some degree of success will come. After all, those whom we admire who possess spiritual stature are human and so are we. Maybe even the simplest practice of meditation would be the solution to our problems. We cannot be certain, but we do have faith and energy and perhaps just enough devotion that will set us on a path to success. Patanjali affirms this assumption as true in his Yoga Sutras: “The concentration of the true spiritual aspirant is attained through faith, energy, recollectedness, absorption and illumination.†(3) Earlier Patanjali stated that success in yoga comes gradually through a step-by-step progression from the beginning stages towards the final highest attainment. His wisdom directs us to possess faith, energy and devotion as the foundation upon which the illumination of Life is achieved: “Success in yoga comes quickly to those who are intensely energetic.†“Concentration may also be attained through surrender to Ishwara (God within Prakriti, manifested).†“In Him (God) knowledge is infinite; in others it is only a germ.†“The word which expresses Him is Om.†“This word must be repeated with meditation upon its meaning.†“Hence comes knowledge of the Atman and destruction of the obstacles to that knowledge.†(4) What Patanjali describes, is in Truth confirmed by Sri Ramana Maharshi in His declaration of Arunachala as the living embodiment of Divinity. Thus with the deepest devotion Bhagavan declared: “Significance of Om, unrivalled, unsurpassed! Who can comprehend Thee, O Arunachala?†(5) “You are beyond the knowledge of all tattvas, all philosophies. You are only this, the Truth at once transcendent and immanent, you are my Arunachala.†(6) _______________________________End Notes__1) The use here of the word “whole†by Jesus is exactly the same as the use of “purna†in Sanskrit. The true meaning in both cases is “perfectâ€. The Lord restated this truth saying: “Be ye perfect, as your Father in heaven is Perfect.â€2) Patanjali Yoga Sutras, Swami Prabhavananda, Sri Ramakrishna Math, p. 27.3) Ibid, p. 26, sutra 204) Patanjali Yoga Sutras, Swami Prabhavananda, Sri Ramakrishna Math, Section I selected sutras between # 21-29.5) Marital Garland of Letters (Sri Arunachala Akshara Mana Malai), Sri Ramanashramam, verse 13.6) Ibid, verse 42. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 22, 2009 Report Share Posted May 22, 2009 Dear Alan, This is a lovely photo of Sri Ramanaji. Thank you for sharing it. Love and Boundless Joy, Crys , Alan Jacobs <alanadamsjacobs wrote: > > From Swami Sadsivananda > > > > > > > This article is Chapter 7 of the book " Practical Sadhana - from the Teachings of Sri Ramana Maharshi " . This entire book can be downloaded for free from the newly updated website: www.ramanateaching.org >  Question: Some say that to break the illusion of dependence on the world and gain the happiness of heaven one only needs to think he is free. Is the achievement of happiness and freedom from the ego’s dominance the heaven we seek? If not, can you please clearly explain the method and means to achieve what Bhagavan states as the Goal of realization of the Self! > > > > > > The strong Gods pine for my abode, > And pine in vain the sacred Seven; > But thou, meek lover of the good! >  Find Me, and turn thy back on heaven! > >                                         \                      Emerson†" ‘Brahma’ >     We are now embarking into realms in which the normal human being has little or no experience. Thus we must, with faith and assurance, adhere to the guidance and teachings of God, the gurus and their scriptures. > >    We have seen that the Lord in His Gita lays before us two separate paths of devotion, one with form (commonly known as bhakti) and one without form (known as jnana). Sri Krishna directs us to make both paths our beloved. Thus at the final achievement of the highest yoga our lower nature (ego) will be completely consumed with: > > “Loving God with our whole mind >  and with our whole heart, >  and our neighbor as our Self.†(1) >  Bhagavan echoes this same Truth in the second subsequent verse added to the Five Stanzas on Sri Arunachala (Arunachala Pancharatnam) that were composed by his own hand: > > “In the recesses of the lotus-shaped heart of all, from Vishnu downwards, there shines as Absolute Consciousness, the Paramatman (Supreme Spirit) who is the same as Arunachala or Ramana. When the mind melts with love of him and reaches the inmost recess of the heart wherein he abides as the Beloved, the subtle eye of Absolute Consciousness opens and He reveals Himself as pure Knowledge.†>    For one who is following the path of devotion to God, the passage through different stages of samadhi will not only be experienced as deeper levels of consciousness, but also as deeper degrees of sincerity and the longing of devotion. Acceptance of the wonder of this accomplishment is also acceptance of the task of persistence; for the goal is glorious. > > > The Beauty of Seeking the Beloved >    >    As one develops abhyasa and vairagya, and as the mind gradually comes under control through vichara (reflection), there ensues a peace that is inconceivable. This control of the mind has three stages. They are dharana, dhyana and samadhi. Each stage has its own beauty to behold. > >    Dharana is focusing the mind, gaining a focused attention. Dhyana is a continuity of the focused attention. Maintaining this state of continued focus is called meditation. When, in meditation, all the thoughts are gathered into one place and steady focus deepens into absorption it is called samadhi. Samadhi is stepping beyond the normal limits of consciousness, going beyond the ego’s domination. This newfound freedom is a wonder to behold. > >     In the first stage of concentration you are gathering the mind, for the mind is distracted. It is essential that we let the mind be focused. Then, in the second stage, let the focus continue as steadily and naturally as possible. When you are attempting meditation and you succeed in focusing the mind, subtle impressions are created within the subconscious that will make the process easier in the future. Therefore sustained effort is needed. > >    In the third stage, when this process becomes natural and requires less effort, your consciousness expands and steps beyond your ego. This heralds an awareness of a profound depth, which has never been seen before. It is an expansion that holds within itself all that is good and beautiful and wondrous. This experience is called samadhi. > >    These three states are fused together. Where dharana ends, dhyana begins. Where dhyana (meditation) ends, samadhi begins. It is a natural progression. Due to a lack of perseverance few reach samadhi. And though still fewer reach the higher stages of samadhi, the persistence in curbing distractions produces a profound effect on the personality. When successful achievement of samadhi does come, it becomes miraculous. > >    " Samadhi ia a natural consequence of meditation, and there need be no special attention placed on it. Rather, your attention should be on making sure your practice is correct, of sufficient time, and that nothing in your life is working against it. " > > A Firm Resolve and a Growing Faith > >    All who set their hands to the plough of inner spiritual life achieve a growth of faith. Perhaps this faith was in the beginning simply a seed of mere interest in self-improvement. > > “True faith is not like a picture frame, a permanently limited area of acceptance. It is like a plant that keeps on throwing forth shoots and growing. All we require, at the beginning, is a seed. And the seed need be nothing more than a feeling of interest in spiritual life. Perhaps we read a passage in a book that moves us. Perhaps we meet someone who seems to have reached some degree of wisdom and tranquility through the practice of meditation and spiritual disciplines. We become interested and intrigued.†(2) >    It is natural to assume that the deep levels of yogic absorption require a development of mental strength that is beyond our capacity. For many, the enormity of the difficulties in normal life seems to demand all of the energy they possess. They conclude that to delve into the realms of samadhi requires superhuman strength, and therefore any attempt would be futile and a waste of precious time. Nevertheless, we innately possess an inner impulse that tells us that if we seek even the slightest inner growth with faith and devotion, some degree of success will come. After all, those whom we admire who possess spiritual stature are human and so are we. Maybe even the simplest practice of meditation would be the solution to our problems. We cannot be certain, but we do have faith and energy and perhaps just enough devotion that will set us on a path to success. > >    Patanjali affirms this assumption as true in his Yoga Sutras: > > >    “The concentration of the true spiritual aspirant is attained through faith, energy, recollectedness, absorption and illumination.†(3) > >    Earlier Patanjali stated that success in yoga comes gradually through a step-by-step progression from the beginning stages towards the final highest attainment. His wisdom directs us to possess faith, energy and devotion as the foundation upon which the illumination of Life is achieved: >  > >    “Success in yoga comes quickly to those who are    intensely energetic.†> >    “Concentration may also be attained through surrender to Ishwara (God within Prakriti, manifested).†> >    “In Him (God) knowledge is infinite; in others it is only a germ.†> >    “The word which expresses Him is Om.†> >    “This word must be repeated with meditation upon its meaning.†> >    “Hence comes knowledge of the Atman and destruction of the obstacles to that knowledge.†(4) > >       What Patanjali describes, is in Truth confirmed by Sri Ramana Maharshi in His declaration of Arunachala as the living embodiment of Divinity. Thus with the deepest devotion Bhagavan declared: >       > >    “Significance of Om, unrivalled, unsurpassed! Who can comprehend Thee, O Arunachala?†(5) > >    “You are beyond the knowledge of all tattvas, all philosophies. You are only this, the Truth at once transcendent and immanent, you are my Arunachala.†(6) > > _______________________________End Notes__ > > 1) The use here of the word “whole†by Jesus is exactly the same as the use of “purna†in Sanskrit. The true meaning in both cases is “perfectâ€. The Lord restated this truth saying: “Be ye perfect, as your Father in heaven is Perfect.†> > 2) Patanjali Yoga Sutras, Swami Prabhavananda, Sri Ramakrishna Math, p. 27. > > 3) Ibid, p. 26, sutra 20 > > 4) Patanjali Yoga Sutras, Swami Prabhavananda, Sri Ramakrishna Math, Section I selected sutras between # 21-29. > > 5) Marital Garland of Letters (Sri Arunachala Akshara Mana Malai), Sri Ramanashramam, verse 13. > > 6) Ibid, verse 42. > Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.