Yoga, Physiotherapy, Health, Sankhya, Metaphysics, Sanatana Dharma, Perennialists & Hinduism

Meditation, Master, Moksha, Mind & its Mysteries

on March 24, 2012

Of the Advaita teachings, the Mahavakyam (great saying) of “Tat Twam Asi” (I am THAT) relates to the highest state of the Absolute. Here, “Tat” refers to “That”, the Absolute or Brahman. ” Asi” refers to “I am”, the Witness or “JiVa”. The saying points to the identification between the relative and Absolute (“I” and my “Father” are One).

To abide as the Reality of “That”, one has to apply both meditation and self-inquiry for the final conviction of inherent Grace to still the mind and transcend consciousness.

I wanted to share an excerpt from a book “Ramana Maharishi and the path of self-knowledge” by Author Osborne (who also wrote books on Shirdi Baba). The excerpt is a synopsis that was written by Ramana’s devotee Humphreys, and published in the international Psychic Gazette. It is an excellent presentation of what is takes to be a Master and reach the heights of Realisation;  the qualifications for Mastery in Mediation.

“A Master is one who has meditated solely on God, has flung his whole personality into the sea of God, and drowned and forgotten it there, till he becomes only the instrument of God, and when his mouth opens it speaks God’s words without effort or forethought; and when he raises a hand, God flows again through that, to work a miracle.

Do not think too much of psychical phenomena and such things, their number is legion; and once faith in the psychical thing is established in the heart of a seeker, such phenomena have done their work. Clairvoyance, clairaudience, and such things are not worth having, when so much far greater illumination and peace are possible without them than with them. The Master takes on these powers as a form of self-sacrifice!

The idea that a Master is simply one who has attained power over the various occult senses by long practice and prayer or anything of the kind, is absolutely false. No Master ever cared a rap for occult powers, for he has no need for them in his daily life.

The phenomena we see are curious and surprising – but the most marvellous of all we do not realize and that is that one, and only one, illimitable force is responsible for:

(a) All the phenomena we see; and

(b) The act of seeing them

Do not fix your attention on all these changing things of life, death and phenomena. Do not think of even the actual act of seeing or perceiving them, but only on THAT which sees all these things – THAT which is responsible for it all. This will seem nerly impossible at first, but by degrees the result will be felt. It takes years of steady daily practice, and that is how a Master is made. Give quarter of an hour for this practice. Try to keep the mind unshakably fixed on THAT which sees. It is inside yourself. Do not except to find that THAT is something definite on which the mind can be fixed easily; it will not be so. Though it takes years to find that THAT, the result of this concentration will be seen in four or five months’ time – in all sorts of unconsciousness clairvoyance, in peace of mind, in power to deal with troubles, in power all round, yet always unconscious power.

I have given you this teaching in the same words as the Master gives to his intimate chelas (discipes). From now onwards, let your whole thought in meditation be not on the act of seeing, nor on what you see, but immovably on THAT which sees.

One gets no reward for Attainment. then one understands that one does not want a reward. As Krishna says, “Ye have the right to work, but not to the fruits thereof” Perfect attainment is simply worship, and worship is attainment.

If you sit down and realize that you think only by virtue of the one Life, and that the mind, animated by the one Life into the act of thinking, is a part of the whole which is God, then you argue your mind out of existence as a separate entity; and the result is that mind and body, physically (so to speak) disappear; and the only thing that remains is Be-ing, which is at once existence and non-existence and not explainable in words or ideas.

A Master cannot help perpetually being in this state with only this difference, that in some, to us incomprehensible, way he can use the mind, body and intellect too, without falling back into the delsuion of having a separate consciousness.

It is useless to speculate, useless to try and take a mental or intellectual grasp and work from that. That is only religion, a code for children and for social life, a guide to help us to avoid shocks, so that the inside fire may burn up the nonsense in us, and teach us, a little sooner, common sense, ie. a knowledge of the separateness.

Religion, whether it be Christianity, Buddhism, Hinduism, Theosophy, or any other kind of “ism” or “sophy” or system, can only take us to the one point where all religions meet and no further.

That one point where all religions meet is the realization – in no mystical sense, but in the most worldly and everyday sense, and the more worldly and everyday and practical the better – of the fact that God is everything, and everything is God.

From this point begins the work of the practice of this mental comprehension, and all it amounts to is the breaking of a habit. One ahs to cease calling things “things” and must call then God; and instead of thinking them to be things, must know them to be God; instead of imagining “existence” to be the only thing possible, one must realize that this (phenomenal) existence is ony the creation of the mind, that non-existence is a necessary sequence if youa re going to postulate “existence”.

The knowledge of things only shows the existence of an organ ot cognise. There are no sounds to teh deaf, no sights for the blind, and the mind is merely an organ of concsption or appreciation of certain sides of God.

God is infinite, and therefore existence and non-existence are merely His counterparts. Not that I wish to say that God is made up of definite component parts. it is hard to be comprehensive when talking about God. true knowledge comes from within and not from without. And true knowledge is not “knowing” but “seeing”.

Realization is nothing but seeing God literally. Our greatest mistake is that we think of God as acting symbolically nd allegorically, instead of practically and literally.

Take a piece of glass, paint colours and forms onto it, and put the same into a magic lantern, turn on a little light, and the colours and the forms painted on the glass are reproduced on the screen. If that light were not turned on, you would not see the colours of the slide on the screen.

How are colours formed? By breaking up white light with a many sided prism. So it is with a man’s character. It is seen when the light of Life (God) is shining through it, ie. in a mans actions. If the man is sleeping or dead you do not see his character. Only when the Light of Life is animating the character and causing it to act in a thousand different ways, in response to its contact with this many sided world, can you perceive a man’s character. If white light had not been broken up and put into forms and shapes on our magic lantern slide, we should never have known that there was a piece of glass in front of the light, for the light would have shone clearly through. Ina sense that white light was marred, and had some of its clearness taken form it by having to shine through the colours on the glass.

So it is with the ordinary man. His mind is like the screen. On it shines light, dulled and changed becasue he has allowed the many -sided world to stand in the way of the Light (God) and broken it up. He sees only the effects of the Light instead of the Light (God) Himself and his mind reflects the effects he sees just as the screen reflects the colours of the glass. Take away the prism and the colours vanish, absorbed back into the white light whence they came. Take away the colours from the slide and the light shines clearly through. Take away from our sight the wordl of effects we see, and let us look only into the cause, and we shall see the Light (God).

A Master in meditation, though the ears and eyes be open, fixes his attention so firmly on THAT which sees that he neither sees nor hears, nor has any phsycial consciousness at all – nor mental either , but onlny spiritual.

We must take away the world, which causes our doubts, which clouds our mind, and the light of God will shine clearly through. How is the world taken away? When, for example, instead of seeing a man you see and say, “This is God animating a body”, which body ansers, more or less perfectly, to the directions of God, as a ship answers more or less perfectly to her helm.

What are sins? Why, for example, does a man drink too much? Becasue he hates the idea of being bound – bound by the incapacity to drink as much a he wishes. He is striving after liberty in every sin he commits. This striving after liberty is the first instinctive action of God in a man’s mind. For God knows that he is not bound. Drinking too much does not give a man liberty, but then the man does not know that he is really seeking liberty. When he realizes that, he sets about seeking the best way to obtain liberty.

But the man only gains that liberty when he realizes that he was never bound. The I, I, I’s who feel so bound are really the illimitable Spirit. I am bound because I know nothing that I do not sense by one of the senses. Whereas I am all the time that which senses in every body in every mind. These bodies and minds are only the tools of the “I”, the illimitable Spirit.

What do I want with the tools who am the tools themselves, as the colours are the White Light?” (You are a Master!)

Moksha (Freedom) – What is it?

4 Prerequisites or Qualifications (for Moksha):-

i) Perfect Discrimination of the Real from the Unreal

ii) Perfect Detachment from the Unreal

iii) Perfect Tranquility (6 sub-qualifications or virtues)

iv) Intense Desire/yearning to be free from phenomena

Samadhi (Blissful Peace of the Self) – What is it?

 DEFINITION of SAMADHI = “Sama”-“dhi”, or “Sama” of the “Bud-dhi”, means  equanimity of intellect

ie. Tranquility, Silence (Mouna), Quiescence, Stillness, No thoughts.

From the extreme dynamo of the Self, the inherent Atmic grace introverts and “stills” the balanced (inner & outer senses), disciplined mind; resulting in the peace that passeth understanding (both inner and outer senses become one in total consciousness on the foundation of the ever-present transcendental Self)

2 WAYS to go into Samadhi:

(i) Yoga (breath/mind control)


(ii) Inquiry (understanding and conviction)

ie. through meditational Yoga,  shakti (energy of consciousness or prakriti nature) meets Siva (pure consciousness or spirit) at the crown chakra (fontanelle and brahmaranda)  leading to Grace of samadhi via:

(i) breath holding Yoga  – Kriya (breath) & Ichaa (will) Shakti

or more directly by

(ii) stay fixed in the hrit of heart by Self inquiry – Jnana (meditational discrimination),

i) Yoga

Controlling the modifications of the mind through breath retention can lead to Samadhi of bliss, with the sakti rising to the crown chakra, but does not lead to permanent self abidance, as the vasanas in the heart return after the bliss of samadhi.

ie. the ego is not liquidated, but only temporary submerged.

Only by self-inquiry does the ego get dissolved by realizing ones true nature.

However, these samadhis give glimpses that lead to further enthusiasm in meditation, and eventual strength of inquiry to dispel ego and stay fixed in the Heart.

Heart = Hridayam = the Self = Great Peace or Calm = shakti passes down from crown chakra (via Amrit nadi) to abide here (source of the “I”)

ii) Self-Inquiry

Inquiry is the more direct way than yoga as it is the ultimate relinquishing and letting go of the ego born of matured wisdom of self knowledge, and the clarity that dispels the identifiction with the vasanas as separate from the one Self.

But both require sincere effort of devotion to Guru or Self (sadhana)

Note that “Thy Will be done” of Self surrender or devotion = Jnana of Self-inquiry, or Oneness of what is.

Types of Samadhi

(i) Kevala – with effort leads to state of mysical rapture (Kevala Savikalpa Samadhi)

(ii) Savikalpa – awareness of world, stillness of a waveless ocean (everything within)

(iii) Nirvikalpa – no ideation, no world or body consciousness; “motionless flame”; beyond everything

iv) Natural Sahaja – balanced natural state of being in the world but not of it – Self realisation where completely fixed in the Reality of the Self but the Universal Consciousness (God) uses instrument faculties intelligently. Complete balance and equanimity.

5 levels of MEDITATION

(i) Passive meditations (So-hum) – following the natural breath (Vipassana)

(ii) Dynamic meditation (Jyotish) – mental concentration, visualization, prayer, purification

(iii) Yoga of breath control (Retention) – controlling the breath and stilling thoughts

(iv) Inquiry based (Who am I? via Neti Neti – not body, mind or intellect or bliss)

(v) Abidance as THAT (from effort to the matured, pure understanding and spontaneous transcendence)

Recommended Books on Mind & its Mysteries

“Let the petty wishes for which you now approach God be realised or not, let the plans for promotion and progress which you place before God, be fulfilled or not; they are not so important after all. The primary aim should be to become Masters of yourselves, to hold intimate and constant communion with the Divine that is in you as well as in the Universe of which you are a part. Welcome disappointments, for they toughen and test your fortitude” Sathya Sai Baba

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