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Karma Yoga - The Path of Selfless Action
TABLE OF CONTENTS:
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​​​​​​​​​​​​​Welcome to the Path of Karma Yoga
The Goal of Advaita Vedanta
In Advaita Vedanta, the goal is to realise your true self or directly reveal the experiential knowledge that you are Brahman and have always been this sole reality. It is this direct knowledge that produces liberation, which is the result of being completely detached and free from the dream of samsara—the final goal and purpose behind all spiritual teachings. So long as one identifies as someone inside the dream where separation is perceived, their experience is false and ultimately unreal. This perception of duality is equivalent to bondage, therefore, one must utilize effort to disentangle from the dream in order to realize not only the truth of the dream but the truth of their own self.
The Methodology Behind Karma Yoga
Following the path of karma yoga is one such way to reveal the truth of the dream and the nature of oneself. This path alone can lead to the ultimate realization of one’s true self because it aims to negate identification from the actor who commits actions. Thus, the main methodology of karma yoga is to renounce attachment from actions, thereby giving up all agency and desired will.
Detachment from actions can lead to self-realisation because it is the jiva or the false identity that holds ownership over actions in the dream of samsara. This is the notion of “I” and “Mine” that one holds throughout all actions. In other words, amidst all actions that are performed, there is this underlying thought that "you are the one" performing actions, regardless of any action committed. By becoming detached from these actions, you begin to identify less with the jiva who appears to be performing them.
You only consider yourself to be the agent or jiva because you are attached to actions and perceive all of the phenomena such as the senses associated with them. This perception enables the experience to feel as if you are the doer who is completely real. However, if there is no longer identification with actions, then you automatically lose identification with the actor. All phenomena that was once perceived, enabling the experience to be considered real, is now lost and known to be truly non-existent (literally).
You can only perceive yourself to be inside the dream if you hold yourself to be someone performing actions out of will and intention, along with the desire to receive the results out of motivated actions. This notion is what sustains the false identity of the dream character. However, by completely negating all these notions, what remains is the pure actionless self. Your identity begins to transition into this singular self, which is the substratum upon which everything, including the body, is conceived. During this process, the truth of what you and the dream actually are is realized.
With complete detachment, this realization dawns in its full glory, without a trace of attachment to the agent of action, nor attachment to any of the phenomena that was once perceived by the agent. One now remains detached from the dream by being the very truth of it. How can we say there are even actions at this point if only one alone exists? What was perceived as many distinct parts in which actions were able to seemingly take place, is now seen as only the appearance of actions in a unified whole. With the removal of agency or attachment to actions, there is nothing left to identify with but Brahman. Self-knowledge has now completely taken over.
Where should you begin on this path?
There are many levels encompassing this path that an individual can engage in practice. However, the level you should first engage in depends on the purity of your mind, or in the case of karma yoga, on how attached you are to actions. If one craves experiences and chases after desires, they should start at the very beginning of this path, since this signifies strong attachment to actions. This also applies to someone who is egoic and finds it difficult not to be selfish. One should therefore work to be more compassionate and selfless in their actions. However, if one is self-controlled, does not crave sensual experiences, and prefers to seek something greater, this demonstrates non-attachment and suggests purification of the mind. Such individuals should elevate towards higher themes, such as being concentrative in their actions.
What can you expect on this path?
At first, seekers are recommended to help break down the ego by reducing the barrier of separation between themselves and others. This is done by cultivating sattvic qualities. Sattvic qualities are of goodness, positivity and peace. With the development of sattvic qualities, one begins to perform actions that are not egoic and selfish, as these type of actions only reinforces the false identity that commits actions to gratify itself and thus perpetuates the dream of separation. By performing actions that don’t solely benefit yourself, leads to acts of kindness, compassion and empathy which fosters connection with all beings. The more compassion one has, the more connected they are with this world and the more they see things as unified instead of separate, since in truth, everything is a singular reflection. This compassion naturally makes the mind more still and purified, allowing one to embrace life with more acceptance, and surrendering more to its unfoldment whether good or bad proceeds from it.
As the seeker continues to embark down this path, actions surpass activity that is solely based around righteousness and virtue. One begins to perform mindful actions with attention pointed in a direction towards inner peace and stillness. This marks the start of the preparatory practices needed to help cultivate stillness in attention. This is the beginning of transitioning from a mind whose attention was based around doing good which benefited the individual and others, to a mind whose attention wants to go beyond dualistic notions and into a realm of continuity. Actions that are based around compassion eventually seeks something greater—a calling for deeper love that goes beyond a conditionality.
The seeker at this point is urged to engage in practices that help maintain stillness of mind. This will be explained as part of the second phase of the purification process. Practices to maintain stillness of mind can take various forms, such as pujas, rituals, japa, chanting, prayers, and kirtan. Ultimately, all these practices, while inherently dualistic, are necessary for those who perceive separation. They must be performed to help reduce the degrees of separation by concentrating and stabilizing attention on the activity being performed.
As practices continue, one begins to spiritualize their actions by performing them for God instead of themselves, allowing God to work through them. This type of action helps reduce agency, allowing one to cultivate deep concentration through any action that is performed. Their focus is on God in every action, which strengthens the level of concentration even while amidst the performance of diversified activity. When concentration is more fixed in this manner, you begin to lose sense that you are the body that is performing actions. Therefore, you begin to withdraw the sense of having motive behind actions or desires for the results of those actions.
The more concentration cultivates through spiritualized actions, the more the seeker renounces agency or the motive to perform actions, yet continues to perform actions inherent to the mind’s tendencies. This allows agency to further break down allowing one to be more meditative in their actions, where concentration doesn’t become broken and always remains on its focal point.
The culmination of this path results in the seeker renouncing all motives and desires for results in actions. Agency is now completely given up, as one loses themselves in the current of samadhi that draws their attention towards the self (unbroken attention). While actions are performed, only the truth remains. One now identifies as the actionless self, experiencing only unity and non-separation, even while the appearance of actions continue. Consciousness has disentangled from the doer, and has reverted back to its source, free from false perception. There is no longer personal will present as all that remains is God’s will.
As you can see, this path involves fructifying four main themes that leads to realization of one’s true self:
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Mind Purification
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Concentration
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Meditation
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Samadhi
In karma yoga, these four themes revolve around detachment from actions and thus the removal of agency. This doesn’t imply refraining from actions, but simply detaching from them even while they continue. In other words, there needs to be inward renunciation from actions by detaching from its motives and outcomes, while letting them continue as a natural expression.
If agency is given up completely at the final end of practice, then what else is there to hold on to? If the individual loses agency, then the individual loses themselves automatically, and ceases to exist as something that has agency. What remains is that which possesses no motive or desire, which is none other than the self or Brahman. The path of karma yoga therefore leads one to give up the ego entirely by ultimately recognizing its illusory nature. So long as the ego is present, one will continue to perceive themselves as separate from others and therefore sustain the dream of samsara.
Completing the Sravana phase on this path
Before we go into the depths of this path by following its methodology based around the four themes, we will first briefly explain the conceptual knowledge of Advaita so that you understand the truth of reality in the most accurate manner, as it is truly known through direct experience. This serves as your sravana—which is hearing or reading the truths of reality. This phase is typically associated with jnana yoga, but will be complimented on all paths, including Karma, since understanding the truth of reality will help advance your practices on any path chosen as it allows you to view things radically different. This will help awaken you faster by purifying the mind more, allowing you to expedite your spiritual growth to reveal the truth.
After a brief but profound understanding of what reality truly is, you will be led to explore a multitude of concepts that will help expand the sravana phase. This involves embracing knowledge about relative truths that you may not already be aware of, either conceptually or experientially. You will learn many different concepts and subjects that will help expand your understanding of the nature of reality. This knowledge will ultimately support you when you begin the path of karma yoga by putting it into actual practice, which is the most important part of this program. In other words, your journey down this path will be accompanied by profound intellectual knowledge about reality and its truth. This knowledge will serve as the backbone of your practice, guiding you in the right direction and elevating your consciousness so that you can progress to more advanced themes, ultimately realizing the self.
So are you ready to transform and elevate your consciousness to new heights? There's no turning back now. Let's get to it!
SRAVANA - THE TRUTH OF REALITY:
Right now, it seems that your awareness originates from within the body. Attention, inseparable from awareness, appears to project outward, focusing on objects perceived as separate from yourself due to your identification with the body. You identify as the body because you experience all five senses—hearing, tasting, smelling, touching, and seeing. This sensory experience leads you to perceive it as real, viewing yourself as the body that perceives everything from its own perspective. Consequently, you perceive separation because the senses allow you to feel, smell, see, hear, etc., only what is in close proximity. This perception leads you to believe in constructs such as time, space, and the distance between objects.
The experience described above is known as samsara, also referred to as bondage because it entails believing and identifying with something that isn’t really there. But how can we assert that nothing is truly there? After all, your current experience suggests otherwise.
If attention, inseparable from awareness itself, is redirected away from the senses and all phenomena embedded in the dream of samsara—such as objects, time, and space—then what occurs is the observation that what was perceived as separate becomes unified and inseparable from your awareness. This means that what is seen or observed merges with your awareness. The dualistic distinction between subject and object collapses into unity (non-duality). It becomes apparent that awareness is fundamentally all there is, and what appeared to be tangible things were only perceived as such due to the functions of the mind, such as the senses, which interpreted them as separate entities.
To grasp this conceptually, consider yourself as an object positioned in space. This object, with which you identify, appears physical and possesses attributes like shape, size, color, and texture. Now, shift your perspective to identifying with space itself. How would you then perceive the object and its qualities from this new standpoint? From the perspective of being space itself, it becomes challenging to assert that the object retains these distinct qualities. Moreover, how can we argue that the object is separate from you when it is space that forms the very essence of the object, and you are now identifying with that space as the real essence of yourself? In this shift, you are no longer the object with defined attributes; instead, you are the underlying substratum upon which the object is conceived and exists.
When attention is withdrawn, it does not imply identifying with space itself, as even space is a false construct that facilitates the perception of duality. Instead, attention is withdrawn from everything conceivable, leaving only awareness. This awareness is void of space, time, causation, tangibility, substance, attributes, qualities, and all other concepts that imply duality.
In essence, when we speak of awareness, we refer to being aware of awareness only, without focusing attention on illusions or distinct objects which awareness appears to be. Everything ceases to be perceived as "everything" but rather as an "appearance of everything". This shift occurs because distinct objects and constructs are only considered true when awareness is entangled in its own illusion, perceiving the tangibility of objects through the mind's functions.
The complete withdrawal of attention leads to the cessation of all constructs and distinctions as concrete entities. Instead, there remains only the appearance of diverse images held within the unified field of awareness. This can be likened to a television screen displaying a variety of images, inseparable from them because the screen forms those very images.
It is here one realizes the truth of duality was actually formless awareness—nonduality.
However, because attention was focused on something false (an illusion), awareness sustained its own false projection and continued to be immersed in something it perceived as tangibly real—things with meaning—when in truth, it was merely an empty imagination. Only when attention is immersed in this imagination does it perceive all the intelligence embedded within it, such as perception through the senses, and concepts like time and space. However, this doesn’t imply the actual existence of time, space, or the senses. In reality, even now, these things are non-existent, similar to water in a mirage. Because you believe there is water, you desire it and perpetuate its supposed existence. This means your attention currently appears to project an illusion, and because it's immersed in it, it continues to perceive all associated false knowledge.
Given that the truth of reality is formless awareness, even when discussing reality from a dualistic perspective, there are never actual objects possessing tangibility and substance. Essentially, awareness is simply aware of knowledge. What constitutes knowledge in this context? Here, awareness is aware of objective knowledge, or knowledge pertaining to something other than itself. This knowledge, in essence, is just information—it's immaterial, similar to data. When you interpret there to be an actual object, it's merely knowledge of an object, or data that describes the concept of an object with which you’ve now interpreted to be a real thing. Do you see the crucial difference here? An actual object signifies a real entity, whereas knowledge of an object denotes knowing something (data) that appears to be different than itself. This knowing is inherent in awareness, as awareness inherently knows or is aware (both synonymous terms). It either knows itself void of objective knowledge (self-realization) or knows itself as something else, which is samsara.
This implies that objects are not actual things but merely knowledge of something that you mistakenly perceive as actual things. However, knowledge of something does not imply that this something is substantial or possesses tangibility, because awareness is inherently formless. At no point do things actually exist as independent entities. They are only perceived as such due to ignorance, which is the experience awareness undergoes when it becomes immersed in its own empty imagination, entangled in the functions driven by the innate intelligence of the imagination.
From what I have presented so far, it appears that attention, which is always non-dual, seems to be focused on things that only appear to be dual. Therefore, we should refer to samsara as broken attention. Why is attention considered broken? Because instead of being fixed on its infinite, non-dual self, which is void of objective knowledge such as time, space, and objects, attention appears to wander from one point to another, affirming the existence of other things that are not truly present. This wandering of attention from one point to another can clearly be observed in your own experience within samsara. It is evident through the movement of thoughts and your continuous shift of attention from one object to the next, attributing meaning to various things, all of which perpetuate desires and your underlying drive to fulfill them as an individual entity. When attention consistently operates in this manner, it perpetuates the illusion.
To break away from the illusion is to redirect attention to its unbroken source which can be done via different methodologies. This entails transforming broken attention into unbroken attention. This process is known as spiritual growth, spanning many lifetimes, each essentially a series of recurring dreams in different forms. What appears as an infinite journey culminates in returning to unbroken attention, where everything converges into formless awareness. This does not mean that things transform into something else or revert to non-duality; it simply indicates that the truth of duality was non-duality all along, and what actually changes is perception. However, upon fixing this perception, it is realized that nothing truly changed, not even perception itself, since everything was always formless awareness. Hence, reality is always considered non-dual, even when ignorance appears to be present—a stubborn paradox.
Right now, all you have is your awareness, because awareness is all there is. While you perceive there to be things outside of your awareness, those things cannot exist as separate entities if you were not aware of them through awareness itself. This is similar to seeing objects with the eyes—the act of seeing only occurs within the eyes. How could the experience of seeing be separate or external to the eyes? Similarly, what you are aware of is only known through awareness itself. It is awareness that conceives, and this very conception takes place in awareness.
Moreover, what you perceive as time and space does not actually exist in any moment. There are only thoughts of time and space occurring within awareness. The fundamental thought of there being time and space leads you to believe in those concepts, but they exist only within the completely still and unbroken presence of awareness. They can never be separate from your awareness. When thoughts are entertained, they give rise to various sensations and a multitude of perceptions that reinforce the belief in time and space. However, if attention begins to turn away from these underlying notions, you will begin to realize that there was never any actual movement that inferred the existence of time and space. There was only the appearance of movement, much like a screen that displays the appearance of movement while remaining unchanged throughout, since the screen itself never moves!
As you can see, the conclusion is that what appears to be duality is, in truth, non-duality. Even now, there is only non-duality. The problem is that you don’t see it that way, and because of this misunderstanding, we need to work on removing ignorance or the false perception that you currently hold. By putting in spiritual efforts to resolve this deluded perception, you can gradually unveil the truth of what reality truly is. With this realization, you will know, as an unbroken experiential truth, that you were never the body, never the mind, nor anything that appeared to be different from formless awareness always contained in its own singularity.
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So what do you think so far?
Is this hard to believe? You may not truly understand it just yet, as it is still only a conceptual understanding. The goal of this path is to deepen understanding to the extent that it transforms you and eventually enables direct experience. In other words, this conceptual understanding will evolve from being logical and rational to becoming completely direct and intuitive, sparking flashes of insight and transforming into experiential knowledge. While you now grasp the brutal and direct truth of reality, this understanding must be enhanced until it transcends any conceptual grasp. Stopping here would mean you're still viewing truth from the perspective of an individual. This means practice is essential! After all, you have not yet realized it fully, otherwise you wouldn’t be on this platform seeking to deepen your understanding of this knowledge.
As you click through each hyperlink, take the time to read each page carefully and absorb these truths deeply. This is not about superficial reading or skimming through words. It's about contemplating what is being conveyed and acknowledging its implications on your life and the world around you. Do not approach this for intellectual advancement or to boast to others. Learn sincerely and embrace this truth in your life. This is why practice is the most crucial aspect of the spiritual journey; without it, one remains trapped in the conditioned and deluded identity of a dream character.
These concepts will be ordered in a precise sequence and will guide you to deeper subject matter necessary to understand before embarking on the path. Click on each hyperlink and read them in ascending order. As you start each theme of the path, additional hyperlinks will appear along the way. Make sure to read through them all as you progress forward, and most importantly, absorb these truths and apply them to your life immediately. This practice will deepen your understanding and facilitate transformation.
Note: Not everyone will be able to bear the fruit of these teachings immediately. These themes constitute the entire journey for any individual, spanning countless lives in pursuit of perfecting each one. So, even though you may go through each theme on this platform, you will not immediately realize the full fruits of a specific theme, unless you are qualified. This is why it’s crucial to continue acknowledging and embracing each theme as a constant spiritual practice every day. By doing so, you pave the way for realization, whether in this life or in future ones. This requires humility and sincere devotion to the truth, to the extent that even if realization does not come in this life, you continue to practice diligently with the utmost faith. If you cannot accept this possibility, then you may not be a dedicated seeker and should reconsider whether this path is truly what you want to pursue.
The Sravana Phase Extended
Important: Read through each hyperlink
Congratulations, you’ve finished all the introductory conceptual knowledge that you truly need to know in order to fully embrace your path the right way. This completes your sravana phase, which is to understand the truth of reality, and to also understand what reality is not.
As also mentioned in the Choose your Path section, the overarching purpose of spiritual growth is to transform broken attention into unbroken attention. When attention is unbroken, it remains fixed on the self, which is inherently still and unchanging. On the other hand, broken attention is scattered elsewhere, focusing on aspects of identity that are not true to the self. So how do we redirect attention towards undivided focus? The key lies in purifying the mind, which currently disperses attention across many distractions, thereby perpetuating maya (illusion). As attention becomes increasingly still, untouched by false knowledge, it naturally concentrates. This concentrated attention leads to meditation, where eventually the meditator transcends the self and merges into samadhi, ultimately realizing the truth.
You can see how all paths incorporate these four themes: mind purification, concentration, meditation, and samadhi. These themes constitute the journey to realization and are implemented through various methodologies as explained by different paths.
Now that you grasp reality conceptually and understand the importance of completing these four themes for realization, you are prepared to embark on the journey along the path you have chosen.
The Beginning of Karma Yoga:
The essence of karma yoga lies in detachment from motivated actions and the desired outcomes of those actions. This applies to every activity, even something as small as inhaling a breath. When one is attached to the mind that projects the body onto itself, and is experiencing all the senses and conditioned perceptions they assume define the individual, they are attached to the fundamental belief of being the agent who is experiencing. This means one feels as though they possess the agency and volition that control their actions to achieve a result they perceive as separate and fulfilling. They perform actions and feel as though they are the ones performing them because they desire to. When actions are motivated, attachment arises to the outcomes those actions produce. This means one is attached both to the desire to perform the action and to the desire to receive the result of that action. Whether the actions and outcomes are perceived as good or bad is irrelevant, as the individual remains attached to both and perceives themselves as the body that experiences them. This is the notion of egoism and is the foundational experience of the individual (Jiva) that must be shattered.
So, how can we break this false perception? As long as we remain attached to motivated actions and desired outcomes, we will only continue to affirm the illusion of a separate self that experiences and desires objects outside of itself. Therefore, the goal of karma yoga is to dissolve the attachment to both motivated actions and desired results. If motivated actions are given up, then there will be no desire for results, and this renders agency completely obsolete, as there is no longer anything to cling to.
Through this gradual detachment, the experience of the Atma as one’s true identity manifests progressively, until one becomes fully actionless, having relinquished all agency and volition—the sense that they are the owner and doer of what they perceive to be their actions. There is no longer any trace, nor even the slightest sense, of being someone who is doing anything. Instead, one is simply aware of the appearance of actions taking place, and nothing more. Now, there is only complete silent observation of the appearance unfolding, for this is the experience of Brahman. You recognize yourself as consciousness when you rest in that awareness, but while witnessing and observing only yourself as an unmoving appearance unfolding, thus giving you unbroken knowledge of the self.
So how can we perform karma yoga correctly to the point where we give up motivated actions and desired results? If one is constantly holding the experience of believing, feeling, and perceiving themselves as the person who is doing this and doing that, and simultaneously receiving this and receiving that, then there must be a way to loosen these attachments.
The more one is attached to agency, the more egoic they become, as they wholeheartedly believe themselves to be a real body or person that never questions their identity. They are too caught up in this false identity to even consider that it may not be true, and so they move through life in complete ignorance of not knowing who they truly are. The more one takes themselves to be real, the greater the sense of separation they perceive, because they firmly believe in it. This belief shapes their reality, and they live as if it is completely true, even though it is empty at its core. The more they commit egoic actions, the more evident it becomes—such as in the way some people carry out their deeds. These actions can lead to harmful or violent acts, as individuals, trapped in their false self and perceiving it as absolutely real, may even believe they are superior to what they see as other "true selves."
How could they ever see themselves in someone else's shoes? Driven by selfish desires, they are extremely attached to their actions and the outcomes they seek. They continue to favor and gratify their separate self, seeing no reason to help others, as they are focused on finding total comfort within their own self-centered existence.
Consequently, if one becomes less attached to motivated actions and desired results, their ego weakens, as they experience greater contentment and inner satisfaction, no longer relying so heavily on the external factors that are typically pursued endlessly. As a result, they naturally become more compassionate and loving, with a stronger desire to help others than to satisfy their own selfish needs. This shift indicates that they are becoming more connected to all beings. Such a transformation is a significant step in spiritual maturity, for in truth, all beings and objects are equal in value, as they are all part of the same singular dream reflected in one unified, infinite conscious awareness.
This means that when the ego weakens, greater compassion and love naturally arise towards others. These are eternal qualities inherent in the self, which become more apparent as one begins to uncover the truth of the dream and moves closer to the realization of unity. As the illusion of separateness fades, the truth of interconnectedness and oneness with all beings becomes more apparent, and with it, a deeper sense of love and compassion.
If we find ourselves at a point in our spiritual journey where the method of removing attachment to motivated actions and desired results cannot be easily practiced, because these attachments are too strong, then we must practice living according to eternal laws that allow us to purify the mind, so that egoic tendencies can be slowly eliminated.
The Different Levels of Karma Yoga:
Because the four themes dictate spiritual growth, and karma yoga is a complete path unto itself for realization, it becomes clear that there must be different levels corresponding to each of these themes, allowing one to gradually reveal samadhi—the final theme and goal of this path. Therefore, this path will be structured within a framework I have devised, which will be explained as distinct levels, each corresponding to a specific theme.
The first level will be associated with the theme of mind purification, which will consist of several universal laws that must be followed, as adhering to them will purify the mind. These laws should not be treated like a rulebook, where one merely convinces themselves they are following them while their inner attitude contradict this belief. They must be followed with conviction, faith, and sincerity—living by them wholeheartedly, as something you genuinely want to embody and embrace. It must become something you truly want to follow, as it provides you with an intense sense of purpose and direction in your life.
Essentially, these laws describe how one’s personality should be, as they outline the traits of a pure-minded person. These qualities facilitate the flow of attention away from egoic tendencies, which keep one rooted in the illusion of the dream, and back toward the source. By embodying these laws, one becomes naturally selfless and less driven by the ego, thereby reducing the perception of separation that sustains the false experience of individuality.
Eternal Laws to Live By:
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Universal Compassion
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Acceptance of All Occurrences
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Not Succumbing to Selfishness
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Non-Attachment in Actions
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Avoiding Behaviors that Encourage a Conditioned Dualistic Experience
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Not Entertaining Desires of a False Self
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Living Purely in the Dream
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Faith and Persistent Effort
By following this set of laws that were revealed to me in deep samadhi, the mind will become pure to the point where you can elevate your practice to the next phase in this first theme. These practices are designed to shift attention away even from the notion that you are simply an individual performing good and selfless deeds. Such practices may include acts of pujas, rituals, japa, chanting, prayers, and kirtan. By engaging in these practices, your attention begins to stay focused on the activities themselves, without being distracted by anything else. This, in turn, helps to stabilize your attention during the acts, fostering a deeper sense of presence and concentration.
The next level of karma yoga focuses on concentrating on God through your actions. This aligns with the second theme of concentration. In this theme, we will learn how to focus on God in everything we do. Every action must be dedicated to God, to the point where you accept all as expressions of God alone. This means living as if you are letting go of your personal will and witnessing only the unfoldment of God's will. When this unfoldment becomes unbroken, the attachment to motivated actions and desired results gradually dissolves, as personal agency is relinquished. This process allows the mind to enter a state of meditation, where the sense of self is further diminished, and the connection to the divine becomes more profound.
If one gives up the last trace of ego or will, and all motivated actions and desired results are completely and utterly relinquished, then samadhi ensues, and you become actionless. You have surrendered the ego and all the agency that it claims as its own. However, in order to gradually give up agency or personal will—by detaching ourselves from motivated actions and desired results—we must first purify the mind, so that we gain the strength to let go. If the ego has been conditioned to operate fully, we must work to diminish it gradually, until the inner force of samadhi pulls us back to our true self. Thus, purification of the mind is essential, and one must follow the first level of this path, cultivating sattvic qualities to weaken the ego, and becoming more selfless, neutral, and pure.
THEME 1: PURIFYING THE MIND
Lesson: What Does it Mean to Purify the Mind?
Phase 1: Cultivating Sattvic Qualities
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Universal Compassion
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Acceptance of All Occurrences
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Not Succumbing to Selfishness
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Non-Attachment in Actions
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Avoiding Behaviors that Encourage a Conditioned Dualistic Experience
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Not Entertaining Desires of a False Self
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Living Purely in the Dream
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Faith and Persistent Effort
Universal Compassion:
Compassion is often understood as an action or expression that demonstrates a desire to show love rather than hate. In a spiritual context, we embody compassion to show others that love is the number one guiding principle. We strive to be compassionate toward family, friends, and those around us. Similarly, we try to extend this love to animals. Even though humans and animals are different, we recognize the same life force in them that we see in ourselves. As a result, we aim to treat animals with love and respect, which can lead us to change our behaviors and lifestyles. For example, some people may adopt a vegan diet to avoid contributing to the suffering of animals. We have become conditioned to accept the killing of animals, as if consuming flesh is our only option. Similarly, we may begin to reconsider our participation in events that exploit animals for entertainment—things we often ignore because we perceive animals as different from ourselves. After all, moral individuals would not support events where humans were enslaved and forced into entertainment, confined to cages, and treated as objects of ridicule.
Lesson: The Most Optimal Diet for Spirituality
Compassion can be practiced in countless ways and at many different levels, with each level ideally growing, allowing compassion to shine brighter. So, why do we want to show love and be compassionate? For some, it feels innate—an instinctive desire to love rather than hate, because love is experienced as peaceful and deeply pleasurable. However, not everyone experiences this, and many are unaware of the profound sense of bliss that comes from being in tune and connected with others in a unified way. For those who haven't had this experience, love may not seem like something they can align with in their actions. As a result, they may choose to engage with experiences that are less connected to love, simply because they don't recognize how transformative it can be to live in harmony with others.
To experience universal compassion, we must embody unity in every aspect of our lives—through our actions, and in our mental and spiritual well-being. This unity is the love we feel when we are truly present with ourselves, where only the self is being experienced. As we become more unified with the world around us, we ultimately become unified with ourselves. We realize that everything we once believed to be separate from us was, in fact, an illusion; it was always interconnected with who we truly are. The unity grows so profound that it dissolves the very notion of "you" and "something else." There is only unity, and this has always been the truth.
If this unity is the fundamental truth, then acting in ways that contradict it—by indulging in the illusion of separation—means we are not aligned with this wisdom. When we embrace this illusion, we begin to see and experience a reality that is far removed from the truth that is here, right now. This entanglement keeps us trapped in a dream that leads only to endless suffering, especially when love is not something we actively embody.
One must, therefore, be aligned with universal compassion, as it is an eternal law grounded in the understanding that there is only the self. The fundamental desire we all share is to be happy as our true selves, no matter where we are. When we act without compassion, we are giving in to the egoic mindset, seeking to create a separation between ourselves and others in order to satisfy our own desires, as if we are distinct from everything else. This sense of separation leads many to engage in harmful actions—stealing, violence, and causing suffering for others. Such suffering is perpetuated when we continue to act and believe that we are a limited, special entity, while simultaneously viewing other beings as separate and of lesser value. By fostering this illusion of separateness, we reinforce the very conditions that lead to pain and conflict, both for ourselves and others.
If there is only the self, then to truly experience the depth of what the self can be, one must align with acts of oneness, accompanied by genuineness and humility. In doing so, we gradually come to accept everything as part of ourselves. The truth is that what appears to be separate from us is, in reality, not separate at all—it is simply an expression of the one awareness we all share. What is presented to us as "other" is, in essence, our own self. We must love everything so deeply that we realize we are, in fact, only loving ourselves.
Everything that appears separate is simply a reflection of who we are. How can we not love what is in our own reflection? If all is one, then to act or believe otherwise is to give in to the illusion of separation, which only serves to disconnect us from the truth of our shared existence.
We must strive to be universally compassionate toward everything, regardless of what that "everything" is. We must recognize everything as an extension of ourselves, for it is all merely an image projected from our own awareness. The more we treat everything as part of ourselves, the more we begin to perceive and feel the unity in all that we experience. This unity, in turn, reveals the truth: there is only the self, and pure universal compassion, for we no longer see ourselves as separate from anything else.
When compassion reaches its fullest expression, it transcends description. It becomes so vast, so all-encompassing, that we can no longer define it—it has surpassed any words or concepts we can grasp. Compassion, in its ultimate form, becomes indescribable, for it has merged with the essence of oneness itself.
If compassion is something we should embody, the question then becomes: how can we become more compassionate? The first step is to treat others as you would treat yourself, because, in truth, there is only the self. However, because we often perceive ourselves as separate from others, we must begin by acting as though everyone is inherently worthy of love and respect, recognizing that we are all fundamentally one and non-separate.
We must assign equal value to all people, regardless of who they are or how they behave. It is the illusion of differences—such as the way people look, the things they like, or the preferences they hold—that leads us to assign different values to others. We often give more value to those who share our values and preferences, while undervaluing those who appear different. But how can we truly be compassionate to everyone if we let our preferences dictate who is worthy of our compassion? Preferences create the illusion of individuality, making us feel as though we are distinct from others because we see them as different from ourselves.
Therefore, we must shift our perspective and change the way we interact with the world. To become more compassionate, we need to treat others with the same kindness and respect we would give ourselves—no matter who they are, what they believe, or how they act. In doing so, we begin to dissolve the illusion of separation and embrace the unity that binds us all together.
This means that we should not treat anyone poorly, judge anyone harshly, or see anyone as different from ourselves. The more we align our actions with this understanding, the more we begin to see everyone as an extension of our own self. The ultimate realization of this is self-realization—the experience of understanding that there is only one self. This truth is ever-present and will always be.
If we truly wish to experience the self as our own, how can we act differently or go against this understanding? We must strive to live with compassion at all times, making it an inseparable part of who we are. This means preventing ourselves from ever acting in ways that contradict compassion, for doing so only reinforces the illusion of separation. When we act based on preferences or treat others differently, we uphold the false belief that we are distinct from them. To live with compassion is to live in alignment with the truth of our unity, embracing all as part of ourselves and rejecting the notion of separateness.
Compassion must be practiced consistently until it becomes something you truly embody. Initially, it requires effort, as you may find yourself going against it, but the more you align with it, the more it flows naturally. At first, it may need a "kickstart" to set it on the right path, but over time, as you become less resistant to it, compassion begins to flow with ease.
As you continue to practice seeing everything as an extension of your own self, your actions naturally align more with compassion. This compassion grows stronger and deeper until it transcends itself, merging you and what you love into one. Eventually, compassion reaches such a profound state that it loses its distinct meaning—it becomes all that remains, because there is nothing left to compare it to. At this point, compassion simply is—a boundless force that has dissolved into the oneness of all things, leaving no room for anything separate. It is not something you can measure or define, for there is only absolute compassion, and it is everything.
Try to see that what you perceive as separate from yourself is, in fact, only a reflection of you. The more you treat others and the world around you as part of yourself, the less you give in to the illusion of separation. Universal compassion is an eternal law—it can never be anything but what it is, for it can only exist in this way and no other.
Since the nature of reality is one of universality and oneness, compassion is the force that connects everything, guiding us toward the realization that unity has always been the underlying truth. Compassion, in its purest form, is the embodiment of that unity. It is the pathway to understanding that all things are interconnected, and that there has never been any true separation. As we align with compassion, we move closer to the realization that we have always been one, and compassion itself is the expression of that profound oneness.
We must align not only our actions but also our thoughts with compassion, keeping compassion at the forefront of our minds at all times. The more we do this, the less we experience suffering, as negative or contaminated thoughts only serve to reinforce our pain. When we hold compassion in our hearts and minds, it becomes a shield against the suffering that arises from judgment, hatred, or selfish desires.
To truly see unity in our vision, we must treat everything and everyone equally, assigning them all the same value. Differentiating between others only creates suffering, perpetuating the illusion of separation to the point that we begin to believe it as real. How can we gossip about others if we see them as equals? What hate can we harbor? What judgment can we cast upon them? How can we treat them poorly or assign them less worth when we recognize their inherent value as part of the same whole?
We begin to accept and love others for who they are, recognizing that everything is always one and wholly perfect, just as it is. This doesn’t mean, however, that we should abandon our responsibility to protect ourselves or allow harm to come to us. Compassion also means not causing harm—physically, mentally, or emotionally—to others. It’s important to act in ways that ensure safety and well-being, which may sometimes require distancing ourselves from harmful situations or individuals.
Thus, while there may be exceptions depending on the circumstances, we should always strive to act from a place of compassion, even when facing difficult or challenging scenarios. In these situations, our actions might not appear outwardly compassionate in the traditional sense, but the underlying belief and intention should always be rooted in compassion. Ultimately, we must navigate the world with a balance of wisdom, protecting ourselves and others while upholding compassion as the guiding principle in every aspect of our lives.
Living compassionately is the best way to live because it leaves little room for hate to take root in your heart. Hate disrupts peace, preventing it from shining through, while compassion nurtures harmony and understanding. Why should we succumb to pride, anger, and cruelty, when they only cause more inner suffering? How much more peaceful would we be if we weren’t disturbed by external circumstances? True peace grows the less we allow ourselves to be disturbed, and the more we embody a state of calm.
The less disturbed we are, the greater our peace. The more disturbed we allow ourselves to become, the more our peace diminishes. And who doesn’t desire peace? If we truly want to experience lasting peace, we must change and embrace universal compassion. Without it, we remain the source of our own suffering, and will only contribute to our own downfall.
Here are some ways to practice universal compassion:
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Active Listening: Take the time to listen to others without interrupting, showing that you value their feelings and experiences. The more ego-driven a person is, the more they focus on voicing their own stories or opinions without considering what others have to share. Always make time to listen and remain silent, as it cultivates humility.
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Empathy: Strive to understand and share the feelings of others (all sentient beings), putting yourself in their shoes. See the same life you have in others to better understand the world through their eyes. This empathy builds greater compassion. When we recognize that we all share the same heartbeat and breath, we begin to shed the negative thoughts and biases that create distance between ourselves and others. The more empathy we cultivate, the more connected we become.
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Kindness: Perform small acts of kindness, whether through words or actions, to uplift others. Everyone is on their own journey and sometimes struggles to navigate it, especially with the suffering they experience on a daily basis. To help ease some of that burden, try lending a helping hand or offering kindness. Always be kind to others even if they seem to be rude, as you never know what someone else is going through. There is always someone facing a greater hardship, even if your own situation feels overwhelming. Maintain kindness throughout the day, and also be kind to the animals around you, as they, too, are trying to live their lives in a peaceful and happy way. We all share the same fundamental desire to be happy and safe. Therefore, extend kindness to all humans and animals as much as you can, until it becomes something you naturally exude, effortlessly.
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Non-judgment: Approach people without preconceived notions or judgments, accepting them as they are. Remember that people are the way they are due to the law of karma, having gone through different experiences in both their current and past lives, which makes them unique in their own way—even if others perceive them as "bad." The wiring of the brain and the genetic makeup that each person embodies are all unique, shaped by the karma that influences how one behaves. By keeping this in mind, we stop falling into the illusion of seeing someone as inherently "bad," as if they are solely responsible for their actions. Always maintain non-judgment, recognizing that everything is truly one and non-different.
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Mindfulness: Be aware of your own thoughts and emotions, as well as those of others, cultivating a sense of connection. The more you maintain awareness of your own mental and emotional states, the more you can recognize that same awareness in others, allowing you to sympathize with their manifested feelings. This cultivates a deeper connection with everyone and everything.
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Support: Offer help and support to those in need, whether through emotional or practical assistance. Whether you’re offering emotional support or providing physical necessities like food, the more you give back to the universe, the more you generate good karma. This also helps cleanse your own mind and puts you in a better situation. The more you support others, the more you begin to see them as equals, removing the tendencies that separate them from yourself. Giving others happiness brings greater joy to yourself, as it is always spiritually superior to give than to receive.
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Respect Differences: Celebrate diversity and respect people’s unique backgrounds, beliefs, and experiences. Creation is full of diversity, making it impossible for anyone to be exactly the same as you, whether in body or mind. By accepting our differences, we begin to recognize the underlying unity that connects us all, which remains fundamentally the same despite the appearance of diversity.
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Forgiveness: Practice letting go of grudges and showing compassion towards those who may have wronged you. Many people harm others because they do not see them as equals, often due to their own egoism. Why should you stoop down to their level and create more harm by seeking revenge or holding onto animosity or grudges? Accept that everyone is facing their own obstacles and inner turmoil. Understand that everyone is worthy of forgiveness because of this. The more we forgive, the more we accept others for who they are and trust that they will eventually be guided in the right direction. See everything as a learning experience and let go of what no longer serves you. Holding onto grudges only creates inner turmoil and obsessive overthinking. By forgiving and letting go, we maintain peace within ourselves and build more stillness, which helps to keep external disturbances at bay.
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Gratitude: Express gratitude regularly, as it helps build a positive and compassionate mindset. Always be thankful for what you have and for what you receive from others. Even experiences that seem full of suffering should be met with gratitude, as they provide opportunities for growth. Continue to be grateful for everything you experience in life, since each moment is just a gradual unfoldment that inevitably helps you fundamentally understand who you truly are. Without these experiences, you would have no understanding of your true self. How can one not feel gratitude when the illusion of life itself helps us recognize this deeper truth?
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Education: Learn about different cultures and perspectives to deepen your understanding and compassion for others. Constantly educate yourself on a variety of subjects to expand your capacity for compassion in all the ways mentioned above. The more we learn about other humans, animals, and the world around us, the better equipped we are to act with kindness and be more compassionate toward the universe as a whole.
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Advocacy: Stand up for those who are marginalized or suffering, amplifying their voices and needs. As you become more compassionate toward all beings—both human and animal—you will find greater motivation to speak up for those whose lives are filled with suffering. One naturally becomes an advocate for marginalized groups, whether it’s for animal rights or human rights. How can we remain silent when we see the needless suffering that continues in the world? Expand your compassion to all beings and act according to that understanding, so that we can improve both ourselves and the world around us.
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Self-compassion: Be kind to yourself, recognizing that compassion starts within and can extend outward. We often try to help or treat others with compassion without first showing it to ourselves. How can we be compassionate toward others if we’re not compassionate toward ourselves? Always maintain kindness toward who you are, and forgive yourself for past mistakes. The actions of each of us are never perfect and always contain flaws, but it’s important to accept that and move forward with a commitment to improve. The more we accept and learn from our mistakes, the more we can grow. The more compassion you offer yourself, the more you can give to others.
Here are ways to embody universal compassion in various life situations:
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In Conversations: Approach discussions with an open heart, seeking to understand rather than to win an argument. Often, we want to prove ourselves right, but what does that truly serve, other than boosting our ego? Why not remain silent and allow someone else to have the upper hand if it means making them feel happier or more at ease? The more we humble ourselves, the more we can understand someone else’s perspective, knowing they hold their views based on their own experiences. It’s better to swallow your pride and avoid confrontations, as they typically do more harm than good, leaving both parties uneasy. Approach conversations with compassion, and be more accepting of others. Listening is always more spiritually powerful than speaking.
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At Work: Build a supportive environment by encouraging colleagues, recognizing their efforts, and offering help when needed. Often, we approach work with the goal of completing tasks, viewing things only from our own perspective. We may focus solely on finishing our own work, sometimes without considering how our communication, tone, or actions might negatively impact others. Instead, we should work collaboratively, supporting one another as we all share the common goal of getting things done. It's also important to share positive feedback and recognize others' contributions, as this helps them feel valued. If someone is struggling, offer a helping hand—wouldn't you want help if you were in their position? The more we see ourselves in others, the more willing we are to lend support.
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In Relationships: Communicate openly and honestly, showing appreciation and understanding toward loved ones. Embrace relationships with the understanding that you are seeing yourself in others, so it’s important to show love without ulterior motives or manipulation. Always be honest and communicate effectively to minimize harm in your relationships, whether with a significant other, family member, or friend. Continuously show love as if it were your last day alive. The more you express love naturally, the more you will embody it, becoming peaceful at all times and encouraging others to do the same.
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During Conflicts: Focus on resolving issues collaboratively, prioritizing empathy and understanding over being right. Since the ego is always active, it’s natural for us to believe we are right because we see things from our own perspective. However, we often fail to recognize that the other person may also feel the exact same way, leading to conflict. Instead of trying to prove yourself right, approach conflict resolution with a mindset of understanding. Acknowledge the other person's viewpoint and seek a compromise or, if necessary, go along with their approach to avoid confrontation. It’s far more peaceful to reach an agreement than to engage in a refutation, as the latter is mentally draining and often unproductive.
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In Community Service: Volunteer your time and skills to support those in need, actively engaging in initiatives that promote happiness and safety. We often focus on achieving our own happiness and meeting our personal needs, while others struggle to meet even the most basic requirements for survival. It’s important to take time out of your day to help those in need. Even if you are not financially able to contribute, there is always something you can do—whether it's volunteering your time, offering a smile, or performing small acts that bring joy to others. Every effort, no matter how simple and small, can make a huge positive impact on someone else's life.
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While Shopping: Choose to support ethical businesses and fair trade products, considering the impact of your purchases on others. Since it is natural for all beings to seek safety, happiness, and health, it’s important to engage in actions, such as shopping, that align with these values. Supporting compassionate businesses is always better than supporting unethical practices that contribute to the suffering of others, as such choices ultimately lead to suffering for all involved in the long run.
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In Parenting: Teach children about empathy and compassion through example, encouraging them to consider the feelings of others. Children are constantly learning by mimicking the behaviors and energy of those around them, often without conscious awareness. This is why it's crucial to model compassion, so they grow up to be loving, respectful, and empathetic individuals. If you don’t teach them right from wrong, it can lead to challenges and hurt in the future. By instilling these values early on, you help guide them toward a more compassionate and fulfilling life.
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While Traveling: Respect local cultures and practices, engaging with communities in a considerate and respectful manner. Traveling broadens your understanding of how others live, offering valuable perspective. It helps you appreciate how culture and societal norms shape behavior, and it can also deepen your gratitude for your own life, especially when you encounter those who have very little. Always respect how others live and recognize the shared humanity that exists within the diversity of the world.
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On Social Media: Share positive messages, promote kindness, and engage in discussions that builds understanding rather than division. We often focus on content that poisons our minds, consuming entertainment that offers little value to our lives. Instead of mindlessly scrolling or sharing posts that don’t benefit anyone, engage in activities that provide value to both yourself and others. Recognize that you are contributing positively, rather than engaging in purposeless actions. The more you participate in positive interactions on social media, the more it can transform your mindset for the better.
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In Personal Growth: Reflect on your own biases and work to overcome them, committing to lifelong learning about compassion. Continuously strive to improve your actions and build compassion into everything you do. Whenever you act in ways that go against compassion, take time to reflect on it and learn from the experience, so you can embody more compassion in the future. Always introspect and correct yourself when necessary, so that you can improve each day. It is through this ongoing self-improvement that compassion will naturally evolve within you.
Compassion is not just a way of acting but a way of living. You express compassion outwardly, and you also cultivate it inwardly, as both reinforce each other. To remain in compassion is to realize that there has only ever been compassion. Universal compassion means accepting all beings universally. When you are universally compassionate, you become universally accepting.
Acceptance of All Occurrences:
When we begin to embody more compassion, we also begin to accept more of life’s occurrences. Since, in truth, all is a dream of God, every single occurrence in life exists in the mind of God's perfect intelligence and unfolds perfectly and non-volitionally. This means that one should accept every occurrence, knowing it is playing out exactly as it should. Whether you are struggling with life, facing obstacles, dealing with mental trauma, or suffering in general, see each event as a natural unfolding with the ultimate aim of granting you higher knowledge. The true purpose is for the dream of life to help uncover the truth of your true self.
This mindset should also be applied to everything that may be perceived as good. The more you accept life’s occurrences, the more neutral you become toward everything that happens, whether it is seen as good or bad in the eyes of others. This allows one to flow through life without expecting anything in return. If we can truly stop expecting things to be different according to our preferences, we begin to dissolve the ego that clings to expectations or believes it is experiencing something good or bad, which in turn leads to feelings of liking or disliking. These emotions only perpetuate duality. Therefore, it becomes essential to see everything unfolding as a natural expression and strive to be at peace with whatever occurs.
The more we accept life’s occurrences, the more compassion we give and feel, as we are no longer building anything in our hearts that would make us feel differently. This resistance, if allowed, creates the illusion that we want things to be different or that we would have preferred things to be another way. Accept all of the dream’s occurrences, knowing that they are simply expressions of unity, all driven by divine will. The more you embrace this, the more content you become, and the more compassion and love you embody. There is no longer a need to fear anything if you are perfectly content with life and all its occurrences. How, then, could you harbor hate or anything contradictory to love?
Here are some practical ways to practice acceptance:
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Cognitive Restructuring: Challenge negative thoughts and beliefs, and replace them with more balanced perspectives to build acceptance.
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Gratitude Practice: Regularly list things you’re grateful for. This shifts your focus from what’s wrong to what’s positive in your life.
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Embrace Impermanence: Remind yourself that all things are temporary. Change is a natural part of life, and accepting this can reduce resistance.
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Let Go of Control: Focus on what you can control and let go of the need to control everything. Accepting uncertainty can help reduce anxiety and stress about the known and unknown.
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Practice Acceptance in Small Things: Start with minor frustrations. Accepting small annoyances can build resilience for larger challenges.
The more we practice accepting life’s occurrences, the more we flow through life without clinging too much or expecting things to be a certain way. The less we cling to things and the more we remove these expectations, the less we succumb to selfish behavior.
Don’t Succumb to Selfishness:
To cultivate more universal compassion and acceptance, you must not give in to selfishness. In other words, avoid egoic actions driven by selfish desires. The moment you lose compassion, you lose universal compassion; you separate yourself from others and engage in selfishness. For example, you might do something that hurts someone else, such as stealing from them—whether it's a material possession or even their time and effort. You may even gossip about someone and say hurtful things about them, which is always wrong, even if the person never hears about it. This is because you are believing in the illusion of separation and giving in to the delusion that the person is actually separate from you, or that they are someone you don’t like, which is why you’re gossiping about them.
Another form of succumbing to selfishness is continuously gratifying yourself through the senses. Whether it’s indulging in food, seeking pleasure from sex or masturbation, or any other sensory indulgence, it reinforces the idea of a separate self. To embody universal compassion and acceptance, you must not succumb to these attachments.
Any act of possessiveness, whether in relationships, work, or even toward material things, means you are placing value on certain things over others, and therefore not acting in a universal way. This can lead to aggression, which further deepens the delusion, as you have now become someone who is acting completely against compassion. Another form of selfishness is codependency, where individuals often place more value on others while neglecting their own needs. This too is a form of selfishness, as they believe their satisfaction depends solely on the satisfaction of the other person. Such dynamics lead to imbalanced relationships, lack of self-care, low self-esteem, and the enabling of bad behavior. As a result, one becomes overly giving and neglects their own personal needs.
If it’s difficult to break these patterns, here is a list of practices to help diminish these selfish traits:
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Stealing
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Practice Gratitude: Regularly acknowledge what you have and cultivate appreciation for it, reducing the desire to take from others.
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Reflect on Consequences: Consider the impact of stealing on others and the harm it causes. This will also develop empathy which will prevent you from engaging in this type of behavior in the future.
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Gossiping
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Commit to Positive Communication: Set a rule for yourself to speak only positively about others or refrain from speaking if you can’t.
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Redirect Conversations: When gossip arises, steer discussions toward constructive topics or ask questions that promote understanding rather than judgment.
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Self-Gratification
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Set Healthy Boundaries: Identify when self-gratification becomes excessive or harmful. Create limits for activities like screen time or indulgent behaviors.
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Focus on Shared Experiences: Engage in activities that involve others, building connections instead of solitary self-indulgence.
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Possessiveness
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Cultivate Trust: Practice trusting others by allowing them space and autonomy. Remind yourself that relationships thrive on mutual respect.
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Embrace Independence: Spend time alone or engage in personal hobbies to reinforce your self-worth outside of relationships.
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Aggression
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Develop Emotional Awareness: When feeling aggressive, pause and identify the underlying emotions. Take a few deep breaths and allow yourself to calm down before reacting.
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Channel Anger Constructively: Engage in physical activity, art, or journaling as outlets for aggressive feelings instead of expressing them toward others.
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Codependency
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Practice Saying No: Start with small situations where you can assert your needs without guilt. Gradually build to more significant scenarios.
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Set Individual Goals: Focus on personal interests and ambitions. Make a list of goals that are just for you to build independence.
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The more we begin to act selflessly instead of succumbing to selfishness, the more we become detached from our actions, being less driven by attachment to motivation and outcomes.
Non-Attachment in Actions:
The way everyone performs actions—whether walking outside, breathing, or eating food—there is an underlying sense that they are the ones doing it and receiving the results of what is happening. This is referred to as attachment to actions. When one is attached to actions, they will inevitably succumb to selfishness, as it is the individual who wants actions and outcomes to unfold in a certain way. As a result, they develop likes and dislikes and continue to act in ways that fulfill selfish desires. These desires obstruct universal compassion and prevent one from fully accepting all occurrences.
If one fully accepts all occurrences, it wouldn’t matter whether the occurrence seems bad or good, as they would be beyond such notions and would not give in to the false belief that they are the entity experiencing "bad" or "good." To loosen the attachment to one’s actions, it becomes necessary to renounce the feeling of being the individual who is acting or receiving the results of those actions. This means one should begin to resolve the tendencies and qualities that cause one to feel as though they are the doer.
Removing doership involves cultivating a sense of detachment from actions and recognizing that activities are influenced by factors beyond your control. Here are some practical approaches for various activities:
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Eating Food
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Mindfulness: Focus on the taste, texture, and aroma of the food or fluids you are consuming but without meaning. Flow through the process of eating and drinking without labeling it as "your" action.
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Savoring: Notice how the food nourishes the body, rather than focusing on the act of eating itself. Observe the action of eating but without attaching to the desire of eating.
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Working
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Intentionality: Approach tasks with the mindset of serving a larger purpose, rather than achieving personal success.
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Flow State: Engage deeply with your work, allowing yourself to be absorbed in the process rather than focusing on the outcome or why you are doing it.
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Playing
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Enjoyment: Immerse yourself in the activity for its own sake. Let go of the need to win or excel; simply enjoy the play as an occurrence unfolding in the present moment.
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Connection: Engage with others without the pressure of competition or performance. Don’t view it as a challenge, but rather as a game to be enjoyed in the moment.
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Watching TV
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Observing: Watch with an open mind, absorbing the content without labeling yourself as a "viewer."
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Reflection: After watching, reflect on what you experienced, rather than focusing on your preferences or judgments about the show or movie.
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On Your Phone
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Presence: Use your phone for communication or information without becoming attached to the need for instant responses or validation.
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Limit Interaction: Allow for breaks between interactions, observing the urge to check your phone without acting on it.
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Bathroom
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Awareness: Recognize this as a natural function of the body. Let it happen without thinking of it as an obligation.
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Breath: Use this time to practice mindful breathing, detaching from the rush to complete the task.
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Driving
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Flow: Engage with the experience of driving without fixating on reaching the destination. Notice the road, surroundings, and scenery along the way.
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Trust: Trust the process of getting from one place to another, allowing yourself to be present rather than anxious about time or outcomes.
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Here are some general tips for the basic routines you partake in throughout the day:
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Morning Routine
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Waking Up: Acknowledge the transition from sleep to wakefulness without rushing. Accept the day as it comes, regardless of plans or expectations.
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Brushing Teeth: Focus on the movement of the toothbrush and the rhythm of the action, detaching from thoughts about the day ahead.
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Commuting
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Traveling: Whether by public transport or walking, embrace the journey. Notice your surroundings without impatience about arriving.
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Listening to Music/Podcasts: Enjoy the content without becoming attached to it. If something doesn’t resonate, allow yourself to switch without frustration.
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Social Interactions
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Conversations: Engage with others while letting go of the need to impress or seek validation. Listen actively and appreciate the exchange as it serves a greater purpose.
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Networking: Participate without the pressure of outcomes, focusing on connection with people rather than outcomes like job opportunities.
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Exercise
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Working Out: Focus on the movement of the body without fixating on fitness goals. Enjoy the process rather than the results.
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Walking: Treat walking as a form of meditation. Notice your breath and surroundings, letting go of the need to rush or achieve a specific distance.
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Leisure Activities
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Reading: Dive into a book without the pressure to finish it quickly. Enjoy the narrative and insights without clinging to specific outcomes.
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Gardening: Engage with plants and soil, appreciating the growth process. Accept nature’s pace, finding joy in nurturing without expectation.
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Evening Routine
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Dinner Preparation: Approach cooking as a creative and mindful process. Let go of perfection and enjoy the act of preparing food.
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Reflection: At the end of the day, take time to reflect without judgment. Accept all experiences, both positive and negative, as part of the journey.
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Sleep
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Bedtime: Prepare for sleep with a sense of calm. Let go of the day’s worries and expectations for tomorrow, allowing yourself to drift into rest.
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These are some of the ways to help detach primarily from outcomes, which in turn will help detach from the motivations behind actions. While many of these practices may seem like you're dissociating from the world or trying to escape it, they actually make you more connected with it. By not giving in to expectations or chasing specific results—both of which stem from attachment—you are accepting the world as it is, without resistance or clinging to particular outcomes, which only separate you from life's events. Therefore, you become more intimate with whatever arises, to the point where you begin to feel the unimaginable peace and stillness that emerge when true detachment is practiced. You are not escaping from anything; rather, you are accepting everything as it comes, without rejection or suppression. Detachment is always practiced in the midst of every moment you experience the world.
While you accept the peace and recognize that your previous way of life was rooted in a more ignorant view, you must also avoid giving in to spiritual ego. Separating the worldly—those who are attached—from the spiritual—those who are mostly detached—is itself a form of attachment. You must break down all forms of separation, to the point where you no longer judge or see yourself as more evolved than others, because in truth, there is only one. Spiritual arrogance must also be diminished. The more we detach, the less we entertain behavior that perpetuates a conditioned, dualistic experience.
Don’t Entertain Behavior that Encourages a Conditioned Dualistic Experience:
In Vedanta, dualism refers to the perception of separation between the self and the world, which inevitably causes suffering. This is because when one likes something, they automatically dislike something else. Over time, these likes often turn into dislikes, intensifying suffering, as all things are impermanent by nature. This mindset also exacerbates psychological issues such as insecurity, dishonesty, and emotional instability, as it reinforces a sense of "us versus them" and promotes attachment to transient states, material possessions, and identities. Since this thinking enables the illusion of separation, engaging in behaviors that support a dualistic experience only strengthens and deepens this conditioned perspective.
So why is this not beneficial for those seeking to reveal their true nature? Engaging in behavior that encourages a dualistic experience does the following:
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Reinforces the Ego: Dualistic thinking strengthens the ego, leading to attachment to self-image and status, a while building insecurities or overconfidence.
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Emotional Instability: Viewing experiences as inherently good or bad creates an unstable emotional mindset, making individuals susceptible to mood swings based on external conditions.
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Dishonesty: A dualistic mindset can drive a sense of competition or defensiveness, prompting individuals to be less authentic in their interactions.
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Dominating Conversations: Seeing oneself as separate can create a need to assert dominance in conversations, often at the expense of genuine connection and active listening.
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Materialism: Dualism promotes the belief that happiness comes from external possessions, leading to a never-ending pursuit of material wealth or happiness that is always fleeting.
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Shyness: The fear of judgment in a perceived “us versus them” world can stifle confidence and self-expression.
Here are some practices to help limit these behaviors:
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Self-Reflection: Regularly engage in introspection by asking yourself about your motivations and thoughts. Are they driven by ego or a deeper sense of unity?
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Mindfulness and Presence: Practice mindfulness to cultivate awareness of the present moment, reducing the tendency to react based on conditioned patterns.
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Listening Practices: Make a conscious effort to listen more than you speak in conversations. This builds genuine connection and reduces the need to dominate.
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Emotional Regulation: Use techniques from psychology, such as cognitive restructuring, to challenge negative thought patterns and reframe experiences more positively.
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Service and Compassion: Engage in acts of kindness and service, which shift the focus from the self to the interconnectedness with others, reducing materialistic tendencies.
The less you entertain behaviors that paves the way for a dualistic experience, the more you align with the natural flow of life. However, because people often prefer to succumb to pleasures and pains, it becomes nearly impossible to fully remove this deeply ingrained conditioning. Only when one consciously practices not encouraging a dualistic perspective can they naturally cease entertaining the desires of the false self.
Not Entertaining Desires of a False Self:
For a desire to exist, there must be an agent who perceives themselves as the one holding the desire, believing that they will be fulfilled by the object of that desire. If there is no desire, then how can there be an agent? How can an agent exist if there are no desires to cling to? If there is nothing to hold on to, then the agent ceases to exist. It is only when we continue to hold onto desires that we perpetuate the experience of agentship. Therefore, it becomes essential to let go of desires and, more importantly, to stop entertaining them, as doing so sustains the illusion of a separate and false self.
By not entertaining desires, we begin to let go of the agentship experience, as we no longer find value in this world. The moment we assign value is the moment we see ourselves as separate from the world, while simultaneously seeking something within it to pursue. We must start to cling less to desires in order to realize that what was always valueless was the illusion of the self in relation to the world. The truth of our own nature never needed anything outside itself, for it has always been whole and complete, existing as itself all along.
To begin diminishing desires, we must cultivate an attitude that naturally reduces the sense of agentship. Here are some specific ways to avoid giving in to desires that arise:
Receiving Something and Letting Go:
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Detachment Practice: When you receive something, acknowledge it, but immediately let go of any attachment to that object. Consider it a temporary gift, without clinging to it. For instance, if you acquire a new item, use it without forming an emotional bond or thinking about it in the future. Simply note its presence and move on without emotional investment.
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Non-Attachment Mindset: Recognize that all possessions are transient. Remind yourself that true fulfillment comes from within, not from external objects. What's the point of being so attached to something that will either 1. vanish or 2. cause you to lose interest?
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Moderation without Indulgence:
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Set Clear Boundaries: If you find yourself drawn to certain activities, establish limits. Instead of indulging, engage in them only as necessary, as indulgence reinforces desires. For example, if you enjoy a particular food, restrict consumption to scheduled meals, not as a treat or reward. Eat as needed, but do not become attached to the pleasures associated with the food.
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Shift Focus: Redirect your energy toward activities that fulfill your responsibilities or serve others, rather than engaging in self pleasure-seeking behaviors.
Avoiding Daydreaming Completely:
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Active Engagement: Replace daydreaming with focused activities. When you notice your mind wandering, consciously redirect your attention to a task that requires full engagement in the present, without thinking about the past or future.
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Structured Routine: Create a daily schedule filled with productive activities, leaving little room for idle thoughts to dwell on.
Addressing Paranoia and Disconnection:
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Grounding in Action: When feelings of paranoia arise, engage in practical, reality-based actions. Focus on tasks that require concentration and effort, rather than analyzing or dwelling on fears.
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Connection Through Action: Instead of seeking emotional connections, commit to serving others through concrete actions. This reduces feelings of disconnection and helps you stay focused on the present.
Attract and Repel through Intention:
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Intention without Desire: Cultivate a mindset of intention, focusing on your values and goals without attachment to specific outcomes or desires. This means acting according to your principles, rather than seeking approval or rewards.
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Conscious Disengagement: Actively distance yourself from influences that trigger desires. This might involve limiting exposure to certain social situations or media that fuel cravings or distractions. Over time, this will help loosen desires, allowing you to engage in these activities without attachment, as they become flowing actions done mindlessly.
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Non-Preference Approach: Cultivate a mindset of non-preference, recognizing that all experiences are temporary and do not define your essence. Choose actions based on duty rather than desire. In other words, perform actions that are essential without thinking about the outcome or any reward. This applies to actions that may be perceived as good or bad depending on one’s likes or dislikes. The more this practice is embraced, the more likes and dislikes become neutral, no longer defined as good or bad.
The less you entertain the desires of the false self, the purer your mind becomes, naturally allowing you to live with greater clarity and presence in the dream of life.
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Living Purely in the Dream:
Because there are many tendencies that drive one to live chaotically, with resistance and disharmony, it becomes essential to live purely in the dream and in accordance with the natural laws above. When practiced correctly, this approach leads to embodying cleanliness, organization, routine, and structure. It cultivates pure intentions and encourages a simple, harmonious way of living.
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Here are some ways to life purely in the dream of life:
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Cleanliness and Organization
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Daily Rituals: Establish a morning routine that includes physical cleanliness, such as bathing and tidying your space. A clean environment cultivates clarity of mind.
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Minimalism: Adopt a minimalist approach to your possessions. Regularly declutter by removing items that no longer serve you, promoting a sense of purity and focus and not relying on things that are no longer needed.
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Structured Approach
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Time Management: Create a daily schedule that prioritizes your responsibilities while allowing time for self-reflection and service to others. Structure helps minimize chaos and enhances focus.
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Set Boundaries: Clearly define your limits regarding work, personal time, and service to maintain balance without overcommitting to one area.
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Pure Intentions
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Intention Setting: Before engaging in any task, set a clear, selfless intention. Ask yourself how your actions can benefit others, shifting the focus away from personal gain.
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Self-Reflection: Regularly reflect on your motivations. Identify and clarify your intentions, ensuring they align with your values.
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Living Simply
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Simplicity in Choices: Make simple, intentional choices in your diet, clothing, and activities. Focus on what is necessary and nourishing, rather than what is extravagant or excessive, as excess promotes materialism.
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Nature Connection: Spend time in nature to reconnect with simplicity and purity. Nature helps build a sense of grounding and reminds you of the interconnectedness of all life.
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By integrating these practices, you can cultivate a pure existence within the dream of life, aligning with the principles of karma yoga. This approach minimizes the sense of agency and doership, allowing you to act selflessly and harmoniously, with a focus on serving others and living in accordance with natural laws.
Bhakti and Effort:
When one is living life, it is "normal" to experience the perception of duality by succumbing to desires and feeling volition in one's actions. Because one falls victim to this conditioning without questioning it, how is it possible to correct this perception and realize that, in truth, there is no such thing as duality? One must therefore strive to correct their perception in samsara by acknowledging this mistaken view and working to change it, which can only be done through faith and effort.
Why is faith needed? Because without faith, what would motivate you to continue using effort to correct a perception of something you may not yet know to be truly real? Faith is essential in this process, as it allows you to trust the guidance of realized sages and ancient texts, believing in their wisdom and teachings. By doing so, you can work toward the goal they point to, ultimately embracing it as a direct truth and experience. In this way, faith transforms from mere belief into lived reality, where the perception of duality is no longer a belief but a direct, realized truth.
Effort is also necessary because without it, one will succumb to the false perception and merely perpetuate the experience of duality. In this context, effort means both understanding the truth and actively practicing to purify the mind, so that it becomes transparent enough to perceive the truth in its complete unity. If this transparency is not achieved, duality will persist, and one will continue to believe that they are the body, striving to achieve something external for happiness. This illusion is evident in maya, as most people—except for a rare few who are truly realized—continue to live through selfishness and egoism in an endless cycle.
Therefore, it is necessary to have both faith (belief in God-realization) and effort (practice for God-realization) in order to attain liberation. Here are some ways in which one can maintain Bhakti(devotion) and effort, which are essential qualities to nurture until the truth of the Self is fully realized.
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Continuous Study of the Scriptures Accompanied by Self-Reflection:
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Example: Dedicate time to studying spiritual texts that can uplift and transform you from within. This could involve reading the Bhagavad Gita and other Advaitic texts, which emphasize the importance of selfless action and devotion, helping to deepen your understanding and commitment. However, merely studying these texts to expand knowledge is not enough; without directly applying the teachings to your life and transforming your mind, it serves little purpose. It is crucial to contemplate and engage in self-reflection, allowing the deeper truths behind these messages to be fully understood and integrated into your daily actions
Satsang (Company of the Wise):
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Example: Surround yourself with like-minded individuals who support your spiritual journey. Regularly attending discussions or gatherings focused on spiritual growth can keep you motivated and inspired, helping you avoid spending time on things that ultimately provide no value. Furthermore, if you have the opportunity to be in the company of a wise sage who teaches from their own direct experience—speaking words that reflect their actual realization, rather than just intellectual knowledge from books—you can gain an accurate understanding of what reality truly is. This kind of guidance allows you to transform on a deeper level, as listening to their teachings can lead to subconscious shifts in perception and understanding.
As you can see, all of the above universal laws are intimately connected with one another. If one is increased or embodied more fully, the others naturally increase as well. Conversely, if one is decreased, the others naturally decrease too. This interconnectedness highlights the importance of improving one’s embodiment of these universal laws, as doing so helps purify the mind and increase its transparency, allowing the truth to reveal itself more clearly. As egoism dissolves, the false perception also decreases proportionately. With the embodiment of these laws, one becomes more advanced, able to take spiritual practices to the next level, where actions transcend the mere motions of virtue and vice and align more directly with the higher truth.
Theme 1, Phase 2: Taking Attention Beyond Sattvic Qualities
While there are many different practices that can help diminish the motivation behind actions and desired results, and shift attention beyond just sattvic qualities of goodness and righteousness, on this path, we will focus on devotion-based actions specific to pujas, rituals, japa, chanting, prayers, and kirtan. These practices are widely followed by those devoted to 'Bhakti' traditions.
What is the point of ‘Bhakti’ practices:
While 'Bhakti' is commonly referred to as love and devotion, its most accurate definition is the effort toward a specific direction. The highest practice of Bhakti is the effort to remain stabilized in the Self. However, for those who have not yet reached that state and still require purification—since they perceive themselves as separate from the higher power—Bhakti can be understood as devotion to that higher power. In this context, Bhakti involves practices or efforts aimed at becoming more intimate with this power. Initially, this intimacy may feel distant, with the devotee asking the higher power for things driven by selfish desires. But as devotion deepens, these self-serving actions diminish, and love for the object of devotion grows. Eventually, there is no longer a need for anything in return—just simple, unconditional love for what is being devoted to is all that is required.
As this effort progresses and deepens, devotion grows stronger, and expectations behind the practice diminish. It becomes a selfless act. To understand this more deeply, if we recognize that the higher power is an unbroken force, then the closer we come to this unbroken power, the more we ourselves become unbroken. Initially, our attention may constantly diverge, always seeking this or that. But as we become more content with life and turn our focus toward the higher power, our attention stabilizes. We begin to find inner satisfaction rather than constantly seeking external, sensory-driven pleasures. Therefore, the acts of Bhakti, in this phase of mind purification, are aimed at stabilizing attention, with the practice focused on cultivating inner steadiness and devotion.
The acts of pujas, rituals, japa, chanting, prayers, and kirtan are all methods for keeping your attention focused on God. The goal is to perform these practices with full devotion to God, maintaining this focus throughout, so that your attention is drawn away from distractions like worries, past or future concerns, family, friends, problems, or anything else that disturbs the mind. This is the true essence behind these practices, and it is what they ultimately aim to achieve.
Everyone performs these practices differently, depending on the level of purification of their mind. This does not mean that the specific act of practice differs, but the quality of attention behind the practice can vary for each individual. The less purified the mind, the more selfish the motivation behind the practice. In such cases, one might perform these practices to seek blessings for family, wealth, or happiness. On the other hand, some may practice with no expectation at all. They are so devoted to the higher power that they desire nothing in return; sheer reverence and love for what they are devoted to is all they need, and they are content with that.
As devotion grows, one becomes less dependent on external rewards, and the mind becomes further purified. Attention starts to become more stable, which is essential for practices like concentration. Therefore, devotion practices, such as pujas, rituals, japa, and kirtan, are excellent methods to begin with when seeking mind purification, but with the aim to transcend mere virtue and righteousness. At this stage, individuals are seeking a deeper connection with God, as all other activities seem less purposeful in comparison.
This is a great starting point to help the mind become still. Eventually, the practice can be ingrained in every action, so that no matter what is being done, karma yoga is always applied, and God remains always present in one’s mind.
The Practice of Puja and other Rituals:
Pujas along with any other rituals refers to a religious ceremony performed as an offering to various deities, natural forces, or revered spiritual beings. The term "puja" comes from the Sanskrit word meaning "worship" or "adoration," and it involves a series of actions that are meant to invoke divine presence, express devotion, and seek blessings.
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Puja is typically performed in a clean, sacred space, often a home altar or temple. In a home setting, a small corner is dedicated to deities, and a clean cloth is laid out on the floor or an altar.
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Flowers, incense, oil lamps (diyas), and sacred symbols (such as a kalash or sacred pot) may be placed to signify purity and invite divine energy.
Invocation of the Deity (Prarthana or Invocation):
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The puja begins with the invocation (or prarthana) of the deity or deities. A priest or devotee chants specific mantras or hymns to invoke the divine presence. These might include sacred sounds like Om, which is considered the universal sound of creation.
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The deity's image or idol (often in the form of a statue or picture) is typically bathed or sprinkled with holy water to purify it.
Offering of Ritual Items (Prasadam or Offering):
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During the puja, the devotee offers symbolic items such as:
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Flowers: Representing beauty, impermanence, and devotion.
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Fruits and Sweets: Representing nourishment and the offering of life's bounty.
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Incense: Symbolizes the purity of the mind and the offer of fragrance to the divine.
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Light (Diya or Lamp): Represents knowledge, dispelling ignorance and darkness.
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Water: Symbolizes purity, life, and devotion.
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Betel Leaves or Nuts: Often offered to invoke auspiciousness and prosperity.
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Chanting of Mantras:
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Throughout the puja, specific mantras or hymns (e.g., the Gayatri Mantra, Om Namah Shivaya, or Hare Krishna Mantra) are chanted, which are believed to invoke divine blessings and protect the worshiper.
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Mantras may vary depending on the deity being worshiped, the purpose of the puja, and the tradition followed.
Aarti:
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At the climax of the puja, an aarti (a devotional song or hymn) is sung, accompanied by the waving of lighted lamps (usually an oil lamp) in a clockwise circular motion in front of the deity.
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This symbolizes the removal of darkness and ignorance, and the spreading of divine light into one's life.
Offering of Food (Prasadam):
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After the puja, the food items offered to the deity (which have now become prasadam, or blessed food) are distributed among the participants, as they are considered sanctified and carry the blessings of the deity.
Closing and Gratitude (Prarthana for Blessings):
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The puja concludes with a prayer of gratitude to the deity, and sometimes a request for blessings, such as good health, prosperity, wisdom, or spiritual progress.
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Devotees may also express the wish for peace and well-being for all beings.
Types of Puja and Rituals:
Puja rituals can be categorized based on the occasion, purpose, and specific deities involved. Here are some common types of puja:
1. Daily Puja (Nitya Puja)
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This is a regular daily practice performed at home or in temples. It typically includes a short version of the ritual with offerings of light, incense, flowers, and prayers to a personal deity.
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It can be performed in the morning or evening, and is often a routine to start or end the day to bring the mind to rest.
2. Special Occasion Puja
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Festivals: Certain pujas are performed during major religious festivals like Diwali (for Lakshmi), Ganesh Chaturthi (for Ganesha), or Navaratri (dedicated to the goddess Durga).
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Life Events: Pujas are also performed during significant life events such as marriages, childbirth, housewarming or death.
3. Homam (Homa) or Yajna
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A homam is a fire ritual where offerings are made into a sacred fire. This ritual is typically performed to invoke the blessings of specific deities or to purify the environment.
4. Navaratri Puja
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This is a nine-day festival dedicated to the worship of the goddess Durga. Each day involves different rituals and prayers, and the puja culminates with dussehra (a celebration of victory over evil).
5. Sankalp Puja
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This is a puja where a devotee takes a vow or resolves to perform an action, such as beginning a new venture or asking for a particular wish. The intention behind this puja is focused on a specific goal or blessing.
6. Satyanarayana Puja
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A popular puja performed to seek blessings from Lord Vishnu, often conducted during special occasions like weddings, birthdays, or housewarmings. It involves the reading of a story (katha) and offering food and fruits to the deity.
7. Puja for Healing or Removal of Obstacles (Vastu Shanti, Kaal Sarp Dosh Puja)
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There are specific pujas that are conducted for addressing health issues or overcoming obstacles. For instance, Vastu Shanti Puja is done to bring peace and harmony into a home or building, while Kaal Sarp Dosh Puja is meant to remove planetary afflictions.
8. Shiva Puja, Lakshmi Puja, Ganesha Puja
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These are specific pujas dedicated to particular deities:
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Shiva Puja involves offerings and chants to Lord Shiva, often associated with purification and liberation.
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Lakshmi Puja is performed to invoke the goddess Lakshmi for prosperity, wealth, and abundance, commonly performed during Diwali.
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Ganesha Puja is dedicated to Lord Ganesha, the remover of obstacles and the god of new beginnings, and is especially observed during Ganesh Chaturthi.
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9. Tarpan and Shradh
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These are rites performed in honor of ancestors, typically after death, to ensure their peaceful journey in the afterlife and to invoke their blessings for the living family members.
10. Puja at Temples
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While home puja is common, many also visit temples to perform puja with a community. This often includes larger-scale ceremonies with more elaborate rituals.
Puja, as a practice, can vary widely depending on tradition, region, and personal preference, but it always involves a sincere act of devotion. Whether simple or elaborate, the essence of puja remains an expression of reverence, gratitude, and spiritual connection with the divine. Through its rituals, a devotee seeks to invite blessings, purify the mind, and build a deeper relationship with the sacred.
Performing puja as a practice provides an opportunity to take time out of your day to focus on a higher power, offering thanks and asking for blessings to support your journey forward. This practice helps purify the mind, as it redirects your attention away from worldly distractions and toward something higher, paving the way for spiritual growth and cleansing. The more pujas are performed, the greater the concentration on the task at hand, which leads to more silence in the mind as it focuses on something more divine instead of worldly.
The Practice of Japa and Chanting:
Japa is a spiritual practice involving the repetitive recitation or chanting of mantras. The word "japa" comes from the Sanskrit root jap, which means "to utter" or "to mutter." It refers to the repetitive recitation of a mantra, often performed silently or aloud, to invoke divine energy and to focus the mind.
While japa and chanting can be a simple practice, it is typically performed with specific guidelines and rituals. The process can vary slightly depending on the tradition, but the basic elements are generally the same.
1. Selection of a Mantra
The first step in performing japa is choosing the appropriate mantra. A mantra is a sacred phrase or sound believed to have spiritual significance. Some common mantras include:
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Om: Considered the most sacred sound in Hinduism, representing the ultimate reality or Brahman.
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Om Namah Shivaya: A mantra dedicated to Lord Shiva, invoking his blessings for peace and liberation.
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Hare Krishna Mantra: A chant invoking Lord Krishna’s name for spiritual devotion and liberation.
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Gayatri Mantra: A revered Vedic mantra, often chanted for wisdom, clarity, and enlightenment.
The mantra may be given by a spiritual teacher or guru, or chosen by the practitioner based on personal spiritual needs or the deity being invoked.
2. Preparation of the Environment
Creating a peaceful and sacred environment is important for effective japa. Here’s how you can prepare:
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Cleanse the Space: Find a quiet and clean space for your practice, free from distractions.
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Create a Sacred Space: If you have a shrine or altar, place images or idols of the deity you are chanting to. You may also light incense or a candle to set the mood.
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Sitting Posture: Sit in a comfortable, upright position (often on the floor or on a cushion) with a straight back. You can sit in a traditional pose like Padmasana (lotus posture) or simply cross-legged.
3. Using a Mala (Prayer Beads)
A mala is a string of beads, typically consisting of 108 beads, used to count the repetitions of the mantra. The mala helps keep track of the number of times the mantra is recited, providing a tactile method to maintain focus.
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A bead for each repetition: As you chant, you move your fingers to the next bead after each repetition. The 109th bead (called the "guru bead") marks the end of a cycle, and you do not cross it; instead, you turn the mala around to continue from the other side.
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Alternative counting methods: In some traditions, a mala may not be necessary, and the practitioner may mentally count the number of repetitions or use a digital counter.
4. Beginning the Practice
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Invocation: Before starting the japa practice, it is common to offer a prayer to Lord Ganesha, the remover of obstacles, or a prayer to the Guru, asking for blessings, guidance, and focus during the practice.
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Start with Om: You might begin with chanting "Om" a few times to center your mind and prepare for the mantra practice. Om is said to resonate with the vibrations of the universe and helps initiate the process of spiritual alignment.
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Chant the Mantra: Begin chanting the mantra, focusing deeply on the sound and vibration of the words. The mantra can be recited aloud through singing, whispered, or mentally repeated. When chanted aloud or whispered, it is done with proper pronunciation, often with the lips barely moving.
5. Types of Japa
There are several ways to practice japa, which differ primarily in the manner in which the mantra is recited:
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Vachik Japa (Verbal Japa): This is the most common form of japa, where the mantra is chanted aloud or whispered. It can be done in a group or individually.
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Upanshu Japa (Whispered Japa): The mantra is recited softly, just below the level of hearing, so that only the practitioner can hear it. It allows for deeper concentration without disturbing others.
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Manasik Japa (Mental Japa): In this form, the mantra is recited silently in the mind. This requires deep concentration and mental discipline, as it is easy for the mind to wander.
A common practice is to perform Vachik Japa or Upanshu Japa at the beginning to focus the mind and then transition to Manasik Japa as concentration deepens.
6. Maintaining Focus
While chanting the mantra, the seeker focuses on the meaning, sound, and vibration of the mantra. Over time, the recitation of the mantra becomes rhythmic, and the mind begins to quieten (purify). The aim is to transcend the surface level of thoughts and enter a state of deep concentration or meditation. If the mind begins to wander, the seeker gently brings their focus back to the mantra, cultivating mindfulness and discipline.
7. Duration and Number of Repetitions
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Number of Repetitions: It is common to chant a mantra a certain number of times during a session. But there truly isn’t a fixed number that is recommended. You should constantly recite until you get lost in your mantra and forget that you are even reciting!
The goal of japa is to keep reciting over and over again until it becomes something you forget about! Not only do you forget about the reciting, but the reciting itself makes you forget about everything else. What can possibly be on your mind if you’ve forgotten everything conceivable? By constantly reciting as a spiritual practice, you develop firm concentration and thus purify the mind.
The Practice of Prayers:
At its core, prayer is a way of communicating with the divine, expressing gratitude, seeking guidance, or requesting blessings. It is essentially a way to develop an intimate relationship with a greater power which you ignored for the most part of your journey. The more intimate you become with this power, the greater the mind purification.
Here are the common aspects of Prayer:
1. Communication with the Divine
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Prayer as Dialogue: In many traditions, prayer is seen as a way to communicate with a higher power—God, the divine, or a specific deity. It is often viewed as a form of dialogue where the practitioner speaks to the divine and may also listen for guidance or insight. Prayer can be both formal (structured prayers, like those in sacred texts) and informal (personal, spontaneous expression).
2. Expressing Gratitude
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Offering Thanks: A significant aspect of prayer is expressing gratitude for the blessings received in life. This can include thanking the divine for health, relationships, opportunities, or guidance. Gratitude helps to cultivate a humble and contented mindset, recognizing the interconnectedness of all life. Afterall, it is only because of the higher power that you have been endowed with everything you possess in life, so why not express gratitude for them?
3. Seeking Guidance
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Requesting Wisdom: People pray to seek clarity, wisdom, or direction in life, especially in times of confusion or challenge. Prayer can be a way to align oneself with a higher truth, seeking divine assistance or understanding to navigate life’s uncertainties and to overcome any obstacles that usually bring suffering.
4. Asking for Blessings or Help
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Requests for Support: Many prayers are made with the intent of requesting blessings, protection, or healing for oneself or others. This can include prayers for physical, emotional, or spiritual well-being, or for external circumstances, like peace, success, or prosperity.
5. Meditative and Reflective Aspect
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Calming the Mind: Prayer is often used as a form of meditation to calm the mind and center one's thoughts. Repeating sacred words, phrases, or mantras can help focus the mind, clear distractions. This reflective aspect can deepen one's spiritual practice and build a sense of unity with the higher power.
6. Opening the Heart
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Emotional Expression: Prayer can be an emotional practice, allowing the individual to express feelings of love, fear, joy, or sorrow. It can be an outlet for processing emotions and connecting with the divine in times of joy or difficulty. By releasing all of this to the power, we pave way for spiritual elevation.
7. Spiritual Growth and Transformation
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Purification of the Mind: In many traditions, prayer is viewed as a means of purifying the mind, aligning one's thoughts and intentions with higher spiritual principles. Through prayer, one can transform negative thoughts and emotions, cultivating compassion, humility, and devotion.
8. Regular Practice
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Consistency in Prayer: Prayer is often practiced regularly—daily or at specific times (e.g., morning, evening, or at important moments of transition). This consistency helps build a rhythm of connection with the divine and keeps one grounded in their spiritual path, with less deviations as they stick to the higher calling.
Forms of Prayer:
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Spontaneous Prayer: This is informal, personal prayer where the seeker speaks from the heart, expressing their emotions or desires directly to the divine.
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Structured Prayer: Many religious traditions have set prayers or formulas, often found in sacred texts.
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Mantras and Chanting: Repetition of sacred words or sounds, such as "Om" can be a form of prayer that involves both verbal repetition and mental focus.
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Group Prayer: Praying in a group, whether for collective well-being, community support, or shared spiritual intent, can strengthen bonds among individuals and amplify the energy of the prayer.
The Impact of Prayer:
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Inner Peace and Clarity: Regular prayer can bring a sense of inner peace, emotional release, and spiritual clarity.
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Increased Awareness: It helps develop mindfulness and a deeper awareness of the divine presence in everyday life, building gratitude and devotion.
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Strengthened Faith: Prayer can deepen one’s faith, building a stronger sense of connection to the divine, to others, and to the world at large.
Ultimately, the practice of prayer is a deeply personal and transformative process that encourages spiritual purification and strengthens one’s connection with the divine.
The Practice of Kirtan and Dancing:
Kirtan dancing is a devotional practice closely tied to Kirtan, which is the chanting or singing of sacred mantras, typically focused on the names and glories of God. In the context of the Hare Krishnatradition (and other Bhakti traditions), Kirtan involves chanting the Hare Krishna mantra, often in a call-and-response format, accompanied by musical instruments like drums, harmoniums, and cymbals.
Purpose of Kirtan Dancing:
The main purpose of Kirtan dancing is to deepen one's connection with the divine. In the tradition of Bhakti (devotion), chanting the names of God and dancing are forms of worship that allow participants to open their hearts to divine love. Through this practice, devotees can purify their hearts and minds.
Kirtan and dancing are meant to be expressions of pure joy. In the Bhakti tradition, the chanting of God's names is considered the most effective form of worship in this age (Kali Yuga), since many people are terribly distracted by many different things. The dancing, often spontaneous and free-flowing, is an outward manifestation of inner bliss.
Kirtan dancing is often performed in a group, helping to build a sense of community and collective devotion. The shared experience of chanting and dancing in a group brings people together, creating a strong bond of love, unity, and energy. The rhythmic chanting and movement help practitioners transcend their normal consciousness. By focusing on the divine through dancing, individuals can move beyond their material concerns and enter a state of heightened spiritual awareness.
Bhakti is about expressing love for God in any form, and dancing is a natural extension of that love. Just as a lover might dance with joy for their beloved, Kirtan dancing is seen as a way to express one's deep affection and devotion to God.
The dancing that accompanies Kirtan is typically simple and spontaneous. There is no prescribed form or choreography; it’s more about expressing joy and devotion through free, unstructured movement. Participants may move in circles or simply sway with the music. The focus is on letting go of inhibitions and moving in rhythm with the chant. This dancing is open to all, regardless of skill or experience. The dance is not about perfect movements but about letting the heart and mind follow the rhythm and divine sound. It’s an inclusive practice that encourages everyone to join in, whether they’re familiar with the tradition or not.
Dancing also provides a physical outlet for emotion, allowing participants to release stress and experience catharsis. It can also help cultivate feelings of compassion, humility, and gratitude. As people come together to chant and dance in unison, a sense of oneness and harmony is created, not only between the participants but also with the divine.
While many Kirtan movements have sparked controversy, this does not downplay or diminish the effectiveness of Kirtan itself. The act of Kirtan, including dancing, helps purify the mind by drawing attention toward the Divine, rather than being immersed in distractions. By being in this inner zone, one can focus on the sacred, leading to spiritual growth. Dancing—or any form of dance accompanied by devotion to a higher power—is an effective outlet for developing the concentration needed to progress on the path of spiritual evolution.
THEME 2: CONCENTRATION
Now that we’ve gone through sufficient purification by applying mind-purification methods, we eventually reach a point where we must cultivate stillness in our attention and strive to maintain it without wavering. Concentration involves focused attention on a single object or thought. This practice helps stabilize the mind and prepare it for deeper meditation. When the mind becomes still and starts turning away from the senses, it reaches a state of inner calmness with fewer disturbances and greater focus on one thing rather than being pulled in many directions. Advanced concentration is achieved by maintaining attention on a single point for a sustained duration without interruption. When attention falters, disturbances arise, bringing with them sensory sensations and the meanings attached to the external world, leading to endless distractions. Thus, concentration is essential for focusing on subtler aspects of experience and avoiding the constant fragmentation into dualistic phenomena with strong meanings. The state where the mind remains fixed on one point without deviation is known as one-pointedness.
The extent to which one's attention diverges from a particular thought or object indicates the purity of the mind. If you can maintain focus on that thought without deviation, it reflects strong concentration and suggests mastery over desires. Conversely, if attention frequently diverges, it indicates that desires are in control, highlighting a need for mastery over them. While desires can vary widely, the fundamental desire is to experience oneself as a separate identity, which perpetuates the perception of separation. As long as there is a desire to maintain this separate self, attention will remain outward, engaging with various objects and thus sustaining the duality of existence.
Turning inward through concentration exposes deeper parts of the mind, fostering contemplation and introspection. This process leads to greater inner peace and stillness, where suffering becomes less noticeable. By focusing on something more subtle and maintaining attention on a single point, concentration helps prevent diversion towards other distractions. Thus, concentration is a crucial practice for keeping attention steady and one-pointed.
Concentration in the context of Karma Yoga:
Since karma yoga is the path of selfless action, its aim is to dissolve the motivation behind actions and dispel the desire for specific outcomes. This inner mental fortitude must be constantly cultivated through every action one takes. There is no need to give up action or suppress it, as the appearance of maya will continue to unfold. The purpose of this path is to engage in selfless action, even when actions appear to persist. This means that consciousness simply becomes detached from the automatic appearance that continues on its own. Through this practice, the sense of doership begins to dissolve, which is merely the illusion one clings to when immersed in the ongoing projection.
The preliminary steps of cultivating a sattvic mind allow one to transcend actions, even those of righteousness and virtue. It enables one to enter into a stillness that cannot be adequately defined and, in itself, holds an indescribable meaning. The practices engaged in before reaching this deeper state involve devoting actions to a higher power. Initially, this devotion is seen as something the person does for an external source. However, through the deepening of devotion, one begins to realize that there is truly no separation between oneself and the higher power. This separation was only an illusion. Although the person still needs to perform these acts at first, advancing to more advanced methods prematurely would do more harm than good. Seekers who are not ready or prepared for such practices will find them ultimately unfruitful.
While continuing to deepen the devotion to a higher power, an individual begins to see that there is really no need to perform specific rituals or pujas, or engage in any japa, prayer, or Kirtan. The mind becomes purified to a point, that attention is more stable no matter what activity is performed, even if the activity appears to be very worldly. There is no need to perform specific acts or worship, as every action that takes place begins to be its own worship as one is inwardly aware of silence from stabilized attention. In other words, attention becomes fixed on god no matter what actions are performed. If this is done the right and properly way, there should be extremely less doership behind actions as one begins to see that God is everywhere no matter where one turns. How then can you separate one action from the other, as if one action is more spiritual or better than the other, when all actions are really being underpinned by the same appearance of God?
There is now a focus on any activity being performed, and one begins to direct their mind toward that task constantly, regardless of what is being done. If this focus is sustained perpetually and in all instances, how can we continue to entertain the illusion of separation when oneness begins to shine through? One is therefore always directing their mind toward God, no matter what action is being performed. When this is done, there is no underlying motive behind the action, nor is there any expectation for a specific result. There is complete detachment from both the action and the outcome, as one devotes their full effort to being inwardly aware of the presence of God, without clinging to anything else—even while outwardly engaging in various acts of this world. As stillness is cultivated, the sense of being the actor diminishes. One comes to realize that God is the one performing the action, as awareness becomes more disentangled from the appearance of movement.
Different Types of Concentration:
While concentration may seem straightforward, there are actually different types of concentration. One type is objectless concentration, which involves focusing away from any object or thought. The other type is concentration on an object, where attention is directed toward a specific object or thought. Objectless concentration is more challenging, but it is the essence upon which karma yoga is based. Since karma means action, this implies that action never stops. The goal is to cease identification with action. When identification with the body stops, one can no longer claim to be the one performing any action. The process of detachment from actions allows attention to gradually turn inward, away from appearances that seem tangible and real due to one’s identification with externalities. By turning the mind inward, concentration is directed away from all conceivable objects, which appear in the field of actions.
How to Practice Objectless Concentration:
Note: Only begin to practice these steps once you have spent a sufficient amount of time engaging in the first and second phases of mind purification, allowing you to develop this intimate focus.
Objectless concentration, or "Nirguna Dharana," is a practice where one directs the mind's attention inward without focusing on any external object. In the context of Karma Yoga, which emphasizes detached action and devotion, objectless concentration is aimed at cultivating inner peace and a deeper connection with the fundamental nature of reality.
Objectless Concentration in Guided Steps:
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Set the Intention (Sankalpa)
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Begin by setting an intention to practice Karma Yoga selflessly. Acknowledge that the goal is not to gain any personal benefit as this only affirms the existence of the illusory ego. You’re simply setting intention to practice so that attention doesn’t drift endlessly amongst specific objects or things.
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Engage in an Action (Karma)
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Choose an action at first that aligns with the principles of Karma Yoga: selfless, mindful work done without attachment to the results. It could be something like cleaning, cooking, helping others, or any other task.
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Ensure that the action is performed without the desire for any specific outcome, focusing instead on the process itself. You can have an intention at first which comes as a motivation, but as you perform the action, get rid of the motivation behind it. While it’s being done, make sure there is no underlying feeling of doing the action for a specific reason, and no expectation for a specific outcome of the action. You’re just doing the action and nothing else. This means every breath taken while the action is performed should contain zero motivation and zero desire for a dedicated result. If any of these arise, gently remove them inwardly and continue the action without any attachment at all.
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Calm the Mind (Pratyahara)
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Before beginning the action, you can also take a moment to sit quietly and draw the senses inward (pratyahara). This prepares the mind for deep contemplation while the action is performed and allows you to not entangle so much with the senses that tends to affirm the feelings of having motivation behind the action and the want for a specific result.
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You can also focus on the breath for a few moments. Let go of any thoughts or distractions, gently bringing your attention back to the present moment while you begin to engage in the action. You should always be in the present while the action is being performed, otherwise you are clinging onto the belief of the past or the future, which will affirm a specific desire or motivation to do something in a particular moment in time.
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Focus on the Selfless Nature of the Action
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As you begin the action, focus entirely on the task at hand. Try to do it with full attention and without any thought of reward or recognition.
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Maintain an awareness that the action is being done as a natural expression of the divine or as part of the greater flow of life. You are simply a tool for the action to take place. Get rid of any personal ownership of the action. Do not own the action taking place, and simply observe the body perform the action as if it’s a natural expression that you have zero involvement with.
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Practice Detachment from Results (Nishkama Karma)
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While performing the action, remind yourself that the results do not matter. This is where objectless concentration comes in—you are not focused on any goal or external outcome, only on the act itself.
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This requires continual surrender of the ego, the sense of "I" and "mine," allowing the action to unfold without mental attachment. In other words, get rid of the underlying feeling that it is you who is performing the action.
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Let Go of the Mind's Restlessness
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As your mind might begin to wander to past experiences, expectations, or future outcomes, gently bring it back to the task in the present moment.
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If your mind drifts away, don’t judge yourself or tell yourself that you messed up or did it wrong. Simply return to the action or awareness of the present moment. The key is non-reactivity—observing thoughts without getting caught up in them. Thoughts will arise no matter what. Gently dismiss it and return to the present, knowing that this is just the natural process of the practice, and let it go without a single worry.
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Maintain Awareness of the Divine Presence (Ishvara Pranidhana)
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In Karma Yoga, all actions are ideally offered to the divine. As you continue your work, remain inwardly aware of the divine presence in all things. You are doing this work as an offering, not for personal gain. An offering does not mean you are the body who is giving something to God. An offering here is remaining in the present and letting God perform the actions while you simply observe its unfoldment while being uninvolved! You are offering everything back to God, even the body that seems to be performing actions!
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If the mind begins to wander or seeks gratification from the action, gently re-center your focus on this higher purpose or presence.
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Repeat Regularly
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Practicing objectless concentration in Karma Yoga takes time and repetition. The more you engage in selfless action without attachment, the more your mind will naturally align with a state of objectless concentration.
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As you continue to practice, the sense of "self" gradually dissolves, and you may begin to experience a deeper sense of unity with all that you do and with the world around you.
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How to Remain in Concentration:
Regular practice builds the ability to concentrate for longer periods without distraction. The more consistently you practice objectless concentration, the fewer disturbances you will encounter. This is because the mind becomes purer and more accustomed to being internalized rather than externalized. If the mind remains constantly focused on external distractions, it will be difficult to avoid disturbances. Therefore, repeated practice is essential for overcoming this ingrained habit and is crucial for maintaining attention in a state of continuous focus. The more you practice, the more you will inwardly introspect, and see directly that the practices are working as you begin to transform and be less attached to actions.
If you struggle to maintain concentration, you need to work on purifying the mind by revisiting the purification phases. Desires must be weakened to a point where you can effectively concentrate by turning away from objects that perpetuate those desires. Developing proficiency in concentration requires addressing these desires and refining your ability to maintain focus.
Intuitive Wisdom Received through Concentration:
As concentration deepens, prana naturally follows where attention is directed. This is because prana is integral to the subtle body. As awareness turns inward and attention becomes more focused, prana penetrates deeper, revealing wisdom or information that you were previously unconscious of. Consequently, accessing subtler planes becomes more natural when attention moves away from the physical realm and body, where the senses create an illusion of separation and immersion in physical qualities and attributes.
Prana helps attention maintain focus on subtle planes without diverting outward to the physical realm. Thus, prana naturally supports concentration as attention is directed inward. When prana is concentrated in a specific plane (not yet the pure self)—indicated by the depth of one's attention and self-absorption—it reveals knowledge about that plane, since prana and knowledge are interconnected and prana serves as the foundation of wisdom. By focusing prana on a particular plane, hidden divine wisdom or knowledge can be unveiled, which would otherwise remain inaccessible if attention remained bound to the physical realm, where such insights are obscured.
Additionally, the amount of energy you harness and the degree of concentration you maintain in a particular plane will determine the extent of wisdom you receive. The greater the energy and focus, the deeper the fixation, leading to access to more profound and truthful knowledge. This enhanced fixation allows for the continuous revelation of insights without distraction, facilitating the retention of these discoveries. Ultimately, this knowledge is integrated into the outer dimension, enabling the seeker to effectively communicate their insights to others.
Prana enhances concentration by irresistibly drawing your attention to its energy, pulling you into a realm where knowledge is revealed instantly, bypassing the need for sensory input like hearing or seeing. This knowledge arrives in a flash, akin to the experience of tasting a delicious mango without having to physically handle it. You grasp this knowledge intuitively, understanding the answers directly without a linear process of communication.
Thus, wisdom, powerful insights, and siddhis are natural occurrences when one's mind is becoming purified and accessing intelligence that was previously blocked due to attention being immersed in physicality. These are signs of mind purification and experiences that everyone will have if they are practicing correctly. If one does not access this wisdom through the help of prana, it simply means their attention is still focused on the physical plane, and their mind requires further purification, as they have not yet penetrated the deeper and more intelligent aspects of the mind.
With persistent practice in harnessing prana, your ability to concentrate will improve, even while engaging with the physical world. Your experiences will transform you, changing how you interact with and perceive your surroundings. This transformation will help you remain calmer in the face of disturbances and respond more thoughtfully compared to those who react from a place of deep ignorance.
Lesson: Different Types of Siddhis
When you harness prana, you can direct this energy to penetrate deeper planes using intention. This process involves employing your mental focus to guide the energy, much like using intention to achieve a specific task. Visualization can also aid this process; picture the energy moving deeper while simultaneously sensing it. Acknowledge the presence of the energy and direct it with your intention.
As energy interacts with these deeper planes, it facilitates purification and provides profound insights into traumas held in the external dimensions. This process does not follow a fixed timeline and varies according to the state of the mind. As purification progresses, you will observe changes and transformations in how these deep-seated qualities are expressed in the physical plane. Thus, continuous self-analysis and assessment are essential to sustain and integrate this inner knowledge throughout the journey.
When you direct energy into a deeper plane, you will begin to experience the qualities and attributes of that plane. Essentially, you will feel and perceive what the plane represents. The intensity of these experiences depends on your focus and the amount of prana you use to keep your attention fixed on that plane. As you concentrate on these qualities, they become more pronounced. The more you immerse yourself in the energy of that location, the more it amplifies the experience. The amount of energy you choose to harness or withdraw depends on your skill level. Thus, constant practice is crucial for mastering energy, as it teaches you how to direct it, determine how much to use, and manage your own absorption in the process.
The more focused you become, the more absorbed you are, leading to a diminished awareness of the physical body. As your concentration deepens, your attention remains fixed and undisturbed, achieving a higher level of stillness. When you penetrate deeper, it is possible to transcend the physical body and enter a specific plane. This often occurs when you experience intense pulsations from concentrated energy in that dimension. At this point, you move beyond the physical body's qualities and attributes, losing consciousness of it and entering the associated spiritual realm.
This represents an out-of-body experience, where your attention is directed into a different dimension. In these dimensions, physical senses such as hearing, seeing, and smelling are not needed, as perception operates independently of these physical organs. For instance, communication occurs telepathically: your questions appear as thoughts and are answered instantly within your mind. There is no potential for misinterpretation, as answers are conveyed directly through thought, eliminating any chance of miscommunication. In the spiritual realms, everything is interconnected, allowing knowledge to be accessed purely through thought.
Accessing these dimensions allows you to experience hidden realms of knowledge. Each realm offers insights into aspects that were not perceived while your attention was focused on the physical plane of existence, known as bhu-loka. Just as you gain understanding about physicality in bhu-loka through its qualities and attributes, you can also access knowledge about the subtle planes, each with its own distinct characteristics. This knowledge, being devoid of physicality, is more intuitive and is sensed inwardly as being more truthful and pure.
The qualities and attributes you experience while maintaining body-consciousness are only a fragment of their full vividness. When you are fully immersed and no longer conscious of your physical body, these attributes become much more pronounced. In the physical plane, these attributes are less expressed and more concealed. By exposing them to body-consciousness, you facilitate integration and can remove the impressions (samskaras) that drive desires outward toward the realm of physicality.
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How different realms are perceived through an out-of-body experience held in different dimensions:
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Satyaloka (Brahmaloka)
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Representation: The highest realm, associated with truth, supreme consciousness, and the abode of Brahma, the creator deity.
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Perception: This realm is experienced as a vacuum of bliss, with almost no sense of separation. While you do not become Brahma or the innate function of creation, you are one with the creative function, experiencing everything as part of yourself, and yourself as everything simultaneously. It is a pure vacuum of bliss, radiant with sparkling dazzles and infinite knowledge, where you understand all things at once. You are unified with infinite intelligence or the cosmic mind. Here, knowledge is not perceived linearly but forms the basis of all that can be conceived of in linear motion. Deep within this substratum exists a horizon that, if crossed, leads to turiya, or absolute truth. In turiya, you no longer feel the bliss of the pure vacuum but merely witness it, free from any separation or ego that would allow you to perceive something as distinct from yourself.
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Tapaloka
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Representation: A realm of intuition and vivid insights about the highest intelligence, where many Sages reside to hold on to their most extreme subtle form.
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Perception: It is experienced as a state of profound inner bliss and spiritual radiance, as if the intelligent space around you is completely pure and free from contaminants. This realm is characterized by access to profound knowledge and wisdom. You can access the cosmic mind's knowledge while maintaining an extremely subtle form of self. With this knowledge, you understand things instantly and can experience anything conceivable without taking physical action. For example, you can experience the thrill of flying without actually flying; the experience feels vividly real and clear without the need to leap into the air. In this realm, every thought manifests instantly, bypassing linear time and motion. Time operates differently here—it slows down, as there is no need to traverse through it, but yet thoughts can be expressed rapidly fast through your own creation. Knowledge is accessed purely by thought, manifesting instantly to satisfy your desires. Thoughts succeed each other rapidly, allowing you to appear in any world instantly by willing it, as you generate thoughts from the cosmic mind itself.
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Janaloka
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Representation: A realm of light associated with beings characterized by their high levels of wisdom.
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Perception: Perceived as a space of profound understanding and harmony, this realm offers a deeper connection to cosmic truths and divine intentions. It is experienced primarily as light, where you retain a transparent form and have extremely vivid sensory perceptions. You can smell, taste, and touch light in countless expressions, while still maintaining a more dualistic form compared to tapoloka. In this realm, you might feel as if you are roaming through space, causing time to operate differently, with your subjective experience moving from point A to point B at a slower pace. The space here is intensely filled with light and warmth, creating an environment you never want to leave. It is extremely peaceful and imbued with immense inner joy, while still being closely connected to the intelligence that shapes this realm and others.
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Maharloka
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Representation: A higher realm of significant spiritual merit and beings who possess a lot of love and harmony with others.
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Perception: Experienced as a realm of profound love, tranquility, and connection with others and the environment, this realm offers a diversity of worlds that are much more vivid and beautiful than nighttime dreams. The air might smell like a million roses, and you can explore worlds that are extraordinarily heavenly. Here, there is a deep connection with all beings and the environment, characterized by love, compassion, and interconnectedness. The worlds available are infinite, shaped by your desires and intentions. Unlike the physical world, pain, disease, or illness do not exist here. Instead, you inhabit a realm of enhanced imagination, overflowing with bliss and beauty. While this realm is heavenly like Svar-loka, it is far more blissful and imbued with a higher level of intelligence that can be influenced through intention. Imagine any dream you’ve enjoyed as a blissful adventure and amplify it by 10,000—that’s how the dream world in these lokas manifests as your actual reality.
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Svarloka
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Representation: The heavenly realm where beings experience pleasure, happiness, and reward for good deeds.
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Perception: Experienced as a paradise of sensory delights and enjoyment, this realm is characterized by beauty, luxury, and blissful experiences. It is often described as "heaven" in near-death experiences and represents a plane that surpasses physicality. While it may not have the extreme love of Mahar Loka, it is considered a heavenly paradise by those transitioning from the physical plane, with its beauty and majesty making it a place where no one wants to leave. Although there are some limitations to what one can experience, the realm is astral in nature, embodying serenity, warmth, peace, pleasure, and a profound sense of security, as if other beings and guides are watching over and taking care of you.
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Bhuloka (Earthly Realm)
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Representation: The physical plane of existence to embody the “human experience” encompassing the material world and everyday life.
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Perception: Perceived as the realm of physical reality and duality, this loka encompasses the full range of human experiences and challenges, similar to those you encounter as a human being. Here, beings identify with the human body and experience a plane of physicality where pain, suffering, and trauma are prevalent. This realm is characterized by greater deception and enhanced perceptions of separation, leading to suffering. It lies between higher and lower realms, which allows for a broad spectrum of experiences, encompassing both lower and higher states of consciousness. It provides a valuable contrast for understanding higher states, as it juxtaposes good and bad experiences. In this plane, one can experience both heaven and hell; while some may encounter heavenly experiences, others may face significant suffering, reflecting the dual nature of this realm.
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The lower lokas, while often described as hellish, do not consist of eternal fires as depicted in many religions. Instead, they are deceptive states of consciousness that obscure the truth of higher states. In these realms, it is more challenging to grasp higher truths, leading to increased suffering and pain because beings are unaware of more profound experiences and truths. You can get a sense of the qualities and attributes of these realms by focusing energy in your lower extremities for an extended period. The sensations are typically unpleasant compared to the more joyful qualities experienced when focusing on the heart, for example. This contrast provides insight into how these lower states must feel if you were actually living in them.
The perception you have in these different planes is not fixed by a single experience. Instead, experiences in each loka can manifest in infinite ways while still retaining the essence of each loka’s specific qualities and attributes. The duration you can remain in these dimensions depends on your level of concentration. Masterful individuals can remain in these realms indefinitely, while those who are newly exposed to them may lose the experience quickly and need to re-enter and practice in order to stay for longer periods.
In essence, the journey of life involves overcoming fundamental attachments and limitations associated with lower dimensions. By breaking through these dimensions through purification, one facilitates spiritual ascension and realizes higher states of consciousness that is more immaterial, signifying a more truthful knowing of the nature behind reality. To evolve and progress to the next major initiations, one must remain immersed in these higher states for an extended period to reduce karmic footprint and attachments that keep them tied to lower dimensions, where reality is more deceiving-enabling a perception of physicality, when in truth, there is never any substance behind it.
While many consider these out-of-body experiences to be a form of samadhi, they are not non-dual samadhi, which represents the pinnacle of spiritual maturity. Instead, these experiences are higher states of consciousness, often referred to as yogic samadhi, where consciousness is heightened to access extra-sensory states without the need of a physical body. Similar to being in the dream state without ever having to use the gross body. This is a natural occurrence before one exposes the self, since these are the subtle states that must be exposed and fully negated to reach the final and inner substratum, beyond all subtle states.
With consistent practice of concentration and the effective use of prana, your attention becomes more fixated and less prone to drifting, even wanting to be exposed to subtle planes. By harnessing this energy, you can stabilize awareness, rather than letting it wander, as it does when engaged with physicality. As your concentration deepens and you immerse yourself in the deeper planes of the mind, maintaining this focus becomes easier and requires less effort. Improved concentration allows you to sustain focus for longer periods and reduces the influence of the ego. Through ongoing practice, concentration enhances mental clarity and prepares you for the deeper states of meditation even while actions continue, no matter what plane is being experienced.
THEME 3: MEDITATION
Introduction to Meditation:
When one achieves intense focus, whether through objectless concentration or even concentration on an object (a preliminary practice), the attention becomes as steady as a continuous stream of oil. This sustained, uninterrupted focus is known as absorption in meditation. In meditation, there is a continuous, self-sustaining flow of attention and awareness remaining unaffected by the mind's fluctuations. In other words, attention remains in an unbroken flow, undisturbed by any single thought or distraction. It maintains a persistent and continuous motion without splitting into separate or distinct perceptions.
Lessons:
Objective Meditation vs Subjective Meditation
As described in the previous lessons, objective meditation involves focusing on a specific object or thought while suppressing all other objects and thoughts until the single object or thought being focused on fades away. In this process, Brahman is objectified by turning it into a thought, and one immerses themselves completely in this singular thought appearance.
In contrast, subjective meditation seeks to negate all objects and thoughts, including those related to Brahman. During this process, subtler thoughts and knowledge are revealed and negated until Brahman is uncovered as the ultimate, unchanging source.
Subjective meditation aims to achieve jivanmukti, or liberation while retaining the physical body appearance. This can only be accomplished through viveka, the spiritual discernment necessary to turn inward completely without requiring physical inactivity. Without viveka, meditation remains objective, where Brahman becomes an object of focus. In this scenario, the seeker might fall into laya, a state of dormancy or further objectification, or, if they possess sufficient spiritual merit, ascend through higher realms and voluntarily discard their bodies through mahasamadhi, attaining liberation in the more subtle realms before merging with the absolute truth—a liberation process known as Kramamukti, or liberation through higher realms.
Therefore, the path of Karma Yoga, which involves turning attention inward through practices of detaching from motivation and desired results of actions, can be employed to achieve any type of mukti, as one who is in the far-end of spiritual ascension may reap any kind depending on what they want to redeem. However, Karma Yoga is its own means to produce liberation while having form. Through this methodology, an individual can expose the self even while actions continue. If the individual chooses to take attention to the subtle realms instead, they can reap liberation through the other method of kramamukti.
The Leap of Faith:
When you enter Brahmaloka or the highest plane, you become immersed in a vast sea of interconnectedness with only a slight trace of ego remaining to recognize this state. Deep beneath this chakra-plane however lies a horizon that draws you closer the more you focus on it. As your attention becomes increasingly absorbed by this horizon, sharp intuitive flashes of knowledge emerge. This knowledge is not about the ego or its entertainments but about liberating yourself from it. You will experience profound insights revealing that as you approach this horizon, while your ego diminishes, leaving behind the formless substratum—Brahman, or the bottomless pit.
As you approach the horizon, you start to receive glimpses of what Brahman is like through direct knowledge. This is intuitive knowledge that guides you in making a critical decision: Will you turn back and maintain the ego, or will you dive into this singularity, letting go of everything, including your sense of being a separate self? Furthermore, since extreme amounts of bliss is felt, one tends to remain in this shrouded layer without the discipline to cross over.
Lessons:
Laya vs Liberation:
The leap of faith can be taken in three ways:
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While the physical body is still alive but no longer conscious of its appearance (Laya)
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After the death of all bodies (physical, subtle, and causal) (Kramamukti)
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While the physical body is still alive and conscious of its appearance (Jivanmukti)
If the leap of faith is taken while the physical body is still alive and without awareness of its appearance, it will result in a form of laya, or temporary dissolution of the ego. This means the ego will eventually revive, and the individual will revert to the body or mind that has not yet permanently died, where the illusion of duality still exists. This occurs because the seeker has not eradicated all vasanas or the potential to revert to duality and has instead temporarily suppressed duality rather than permanently transforming it into non-duality (i.e., fully correcting one’s perception).
If the leap of faith is taken after the death of all bodies, it results in kramamukti, or liberation in stages. In this case, one eradicates all desires through the highest realm of Brahmaloka and eventually destroys the ego permanently upon crossing the horizon, thus plunging into absolute truth and never returning. This is typically achieved through mahasamadhi if one decides to willfully discard their physical body.
However, if one makes the leap of faith while still retaining the appearance of the body, by avoiding laya and remaining fully alert, they can abide in sahaj nirvikalpa samadhi, or turiya, while still holding the body’s appearance. This means they have fully realized the truth that Advaita Vedanta teaches: nonduality is already present and not necessarily something to be sought after bodily departure. In this instance, one effectively dissolves the mind or permanently removes the illusion of its existence. Note: This type of leap represents the pinnacle of subjective meditation (advanced Karma Yoga).
Making the leap while still retaining the appearance of the body requires the power of viveka, the ability to turn inward even while outward appearances persist. This means you are not suppressing anything but are turning away from everything while it continues. Without viveka, meditation will result in laya, or temporary dissolution of the ego. Even through the highest plane Brahmaloka, viveka is naturally used to isolate oneself from the appearance, thereby merging into Brahman, though its done as a form of objective meditation at first in order to reach the highest loka.
Achieving mahasamadhi, which can be granted only by grace (Shaktipat), is another main route. This grace, given by the cosmic intelligence or shakti, serves as a spiritual reward for liberation. Essentially, all forms of liberation are manifestations of Shaktipat, since it is grace alone that enables liberation. However, you must make the necessary efforts to approach grace closely enough for it to guide you. Shaktipat is only bestowed upon those with purified minds, who are ready for that final push toward liberation.
Fear and Resistance:
Fear and resistance are present throughout the entire spiritual journey. However, the fear that arises when approaching the horizon to plunge into the depths of Brahman is the most profound. It is the fear of annihilating the ego and realizing through profound knowledge that it never truly existed. To reach and embody this realization, you must relinquish the ego to see that it was never real. Yet, most people resist letting go of the ego because it has been central to their existence in the illusion of perpetual dreams. It represents all we have known through lifetimes of ignorance.
So, how can one overcome this fear?
To understand how to overcome fear, we first need to understand its nature. Fear, stress, anxiety, and panic often arise when the ego diminishes because it completely dismantles our existing view of reality. It transforms us, revealing that what we once considered normal was, in fact, not. Our instinct is to cling to this old normalcy rather than embrace a more truthful reality. This resistance occurs because we prefer the comfort of the familiar over the unfamiliar, driven by ignorance or unconsciousness about these new states. Fear, panic, and anxiety also emerge when we begin to change our perceptions abruptly through intense practice, rather than through a gradual transition. This is why it’s important to integrate what you learn through these experiences and eventually go deeper at your pace while integration is continuously practiced.
Only by being absorbed in these deeper states long enough can we burn away the deeply rooted karma of mula-avidya, thereby releasing the greatest fear: the fear of relinquishing the ego. If mula-avidya is not entirely eradicated, even upon transcending to higher realms, you will inevitably return to your respective realm or take on a new body. This is why it is essential to overcome the potential to dream and fully eliminate the illusion of separateness.
THEME 4: SAMADHI
As you can see from the above themes, we began with mind purification because attention was constantly trying to latch on to different things. It is often distracted by various things, such as objects or thoughts which enables the false perception of linearity. Because attention continually clings to different things, it reinforces the existence of the jiva, which perceives these things as separate from itself. This experience perpetuates samsara by affirming the illusion of time and space, allowing the perception of external objects to occur, albeit as an illusion. The mind purification phase helps attention become still, as described by the transparent mind, which begins to cling less and less and finds peace in its own stillness, where attention no longer wanders as much. This begins to remove the false perception one experiences.
The theme of concentration is when attention becomes firm and one-pointed, allowing it to stabilize without drifting as much as before, when one was constantly immersed in samsara. As concentration intensifies, attention becomes still and unbroken, perceiving itself as stillness, with the illusion of separation beginning to dissolve in deep meditation. This occurs as a result of a one-pointed mind, where attention turns inward, becoming self-absorbed. In other words, because attention is all you have, instead of being directed outward toward illusions that perpetuate the perception of externalities, it turns in on itself, away from these illusions, as if being drawn into its own singularity—which is its true nature void of a deception that makes you believe otherwise. It becomes unbroken, no longer shifting from one object or thought to another, allowing the perception of thoughts and linearity to cease altogether.
When awareness caves in on itself, with nowhere else to go, it has no choice but to plunge into samadhi, or complete self-absorption, marked by the loss of ego. One no longer feels like a doer or someone who exerts effort or will. Samadhi is synonymous with the true self since one reveals the actionless self. There is no longer the perception of thoughts, nor the illusion of separation as a real phenomenon. Only one unified awareness shines and remains, and this awareness is the real "you"—the only thing in existence, as this "you" is existence itself. The pure mind is revealed as the self, and we can no longer label it as a mind, since there was only ever the self!
Lessons:
As you can see, the most advanced theme is samadhi, as it represents the tail end of all spiritual efforts. When one is qualified to even approach this theme, it indicates that their mind is so purified that it becomes purely transparent, allowing them to perceive their true nature as the one and only Brahman (pure consciousness). Regardless of the type of samadhi—whether it is nirvikalpa samadhi without the presence of objects, or nirvikalpa samadhi in the presence of objects—any samadhi will not initially be 100% stabilized due to the vasanas that divert attention away from it and back to the impure mind that holds the existence of the jiva. Therefore, samadhi must be practiced repeatedly to remove these deeply rooted vasanas and to fully break the conditioning that has enabled you to experience maya for what seems like an eternity. When the deep-rooted conditioning of vasanas are dissolved, then samadhi as your natural self remains perpetually permanent (moksha). Attention is now fully self-absorbed and completely and utterly unbroken without any potentiality that exists to make it seem or appear otherwise. The objective world vanishes as only pure awareness shines in its own eternal and dimensionless center.
The only way to eliminate these deep-rooted vasanas while occupying a physical form is to sustain samadhi in the presence of objects. If this cannot be done during the appearance of the physical experience, then the only alternative is to willfully discard the physical body and travel to the subtle realms, merging with Brahman after all other bodies (subtle and causal) have been fully discarded.
For the Sage who knows their true nature and whose mind is greatly purified, they possess the ability to adopt either method, as they are already capable of accessing and reaping both through constant telepathic communication and the intuitive knowledge revealed in the deep field of inner intelligence before the grand finale. Therefore, no method is greater than the other. The idea of one method being superior is a belief held only by the ignorant—those who lack the power to master both. The Sage will redeem the reward of liberation on their own terms, though ultimately, it is Ishwara who calls them and leads them in the direction they are destined to tread.
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The Ultimate Rewards to be Redeemed:
Plunging into Brahman while retaining form:
Since Brahman is the underlying truth of all deceptive states of consciousness, such as the waking, dreaming, and deep sleep states, it can be accessed through any manifested state, without needing to discard a specific state, like the physical body. This means there is no need to die physically to access the non-dual substratum, as Brahman is the truth of all illusory states and can be accessed at any moment, regardless of the body, since it is the essence of all states. Advaita Vedanta speaks of this truth, the non-dual self, which you always possess but which remains hidden from your perception due to immersion in these deceptive states, creating the illusion of something separate. This implies that if you practice sadhanas diligently and purify the mind to a significant degree, the non-dual self you already have—since it is the essence of your being—can be realized even in the midst of the waking world (i.e., amidst the appearance of objects), if one chooses to attain liberation in this way. This liberation is known as Jivanmukti, or liberation with form.
Through subjective meditation, this liberation can be attained by repeatedly turning attention away from all thoughts and objects, withdrawing consciousness from the intelligence of maya (which includes the projected body), until awareness is fully isolated from the illusion and focused on the non-dual substratum. This can occur even while one still retains the appearance of maya and continues to inquire amidst active experiences. Over time, actions become actionless, and one directly perceives that moving action is merely an appearance, projected on the unchanging screen of awareness. It becomes clear that there was never a need to forcibly suppress actions, but only to redirect attention away from them, while they appear to continue.
When one withdraws attention from the physical body, they no longer experience the senses as something real. Instead, they inwardly sense the prana, or the energy that constitutes the appearance of the physical body. What once appeared to be a physical body is now recognized as energy, revealing the truth behind the illusion of physicality.
Since the senses are not being actively engaged but still seem to function, they remain aware of this phenomenon, though they now perceive it as subtle occurrences that no longer concern them. This contrasts with one who is completely immersed and hypnotized by the senses, without engaging in any sadhana to shift their attention away from them. From this perspective, for the one who has entirely turned away from the senses, those senses are now known to be non-existent. They no longer perpetuate a physical experience, and what was once perceived as physical can now be understood as immaterial, like energy.
When attention is increasingly turned away from the energy, while still retaining the appearance of the physical body—though it can no longer be regarded as truly physical—the individual begins to perceive a more truthful reality. This reality becomes less about energy and more about intuition, accompanied by vivid insights into the immaterial mind. They enter realms where the sense of separation diminishes, bringing with it greater bliss and less ego, allowing them to perceive the interconnectedness of all realities.
One enters deeply self-absorbed worlds that are atomic in nature—so withdrawn and condensed into a point of immense power, allowing one to create worlds through thought alone. Whatever one desires, worlds manifest, for these are highly intelligent dimensions where thoughts shape realities. The fundamental nature of any reality, whether subtle or physical, is made up of thoughts driven by imagination, superimposed on pure awareness. In these highly intelligent, causal realms—since they are the source of other worlds—one can venture freely. However, if attention becomes absorbed in these thoughts, the individual finds themselves inside the worlds created by those thoughts, with the solidification of an ego that perceives itself as experiencing these realities. But if one holds onto this subtle, intelligent realm and withdraws attention from the thoughts that spontaneously create worlds, they can venture even deeper. By continuously practicing self-inquiry, one must keep turning attention away from anything conceivable. Failure to do so keeps attention locked in illusion. However, even within the deepest recesses of the mind, the illusion grants one the intelligence to understand maya and its multiplying creations.
When attention rests on a realm that cannot easily be described as thought, but rather as a state of blissful interconnectedness—like a pure vacuum—it suggests Brahmaloka, the abode of truth. While the Sage remains conscious of the body and the waking world, their mind is inwardly absorbed in Brahmaloka, where they receive sharp, vivid insights. In this realm, there exists a horizon, and if crossed, one enters the absolute while still retaining the appearance of the body. If one ventures close enough to the horizon, where the split or isolation between the self and the non-self can eventually occur, profound realizations arise about what lies beyond. These realizations happen while still retaining the ego—the perception of being an individual who knows a truth that transcends individuality. As one continues to hold onto their form while being inwardly elsewhere, the form doesn’t disappear but is instead perceived as illusory. The horizon represents the point where the plunge must happen, where the distinction between the self and the non-self dissolves through inner meditative discrimination. Initially, this crossing is terrifying, and one will not immediately cross over, especially if desires for something different still persist. To remove these deeply rooted desires that have sustained the notion of individuality—desires deeper than those for mundane objects—one must remain by the horizon for some time, until all desires are extinguished and the fear of going beyond is gone. This dissolving of desires is the cultivation of extreme dispassion, which can only occur through deep inquiry. Through this process, one works toward giving up the desire to experience the dream of maya as a separate self. The deepest levels of dispassion can only be cultivated by confronting the horizon of consciousness, which ultimately merges with the pure self.
The symptoms leading up to the exposure of absolute consciousness, or Brahman, are marked by sharp, hard-hitting insights like flashes of instant downloads into your being of a formless reality that exists beyond the illusion of maya. Pulsations reverberate through the very foundation of the false "self," which is merely an appearance. These pulsations cause the perception of a snapshot—or the specific "now" moment you're aware of in any given instant—to throb. This throbbing, or pulsating, breaks apart the snapshot from the next subsequent one, revealing that your true identity exists beyond these almost identical but distinct moments. In other words, the truth of who you are is the space between the snapshots (a thought appearance), a space that you were unable to grasp before, since your attention was fixed inside all of the unraveling snapshots. This fixation paved the way for the illusion of linear experiences to unfold within the appearance of a body you considered to be physical. You were deceived by the convincing illusion of successive snapshots, where each moment flowed seamlessly into the next, creating the illusion of a solid reality while you perceived yourself as a solid entity. In truth, this false sense of self is nothing more than a culmination of lifeless, inert snapshots, much like the distinct frames that make up the projection of an unfolding movie. All of this happens while you continue to hold the empty appearance of the physical body. However, as the experience unfolds, you no longer see the body as physical, but as an appearance that arises and dissolves continuously with each pulsation or throb. This suggests that the waking world itself is an illusion—a stubborn projection—perpetuated by the cycling of these fleeting, fragmented moments.
The more the snapshots flicker in and out of existence, the more you begin to truly realize that you are that which exists beyond the snapshots—as the gap between them. Even during this time, inquiry is still underway, as you continue to make the effort to turn inward. The more you turn inward, the faster these snapshots start to flicker. It is here that you must use every ounce of your remaining volition and the sharpest viveka to pierce through what seems like a tiny, dense hole in order to isolate awareness, or your very own attention, from the flickering snapshots. This tiny hole isn’t literally a hole, but rather a concept used to explain how razor-sharp your viveka must be to fully separate your awareness from the projecting snapshots. When you turn inward, you’ll see that it’s almost impossible to fully detach, but because it is possible to go all the way to the last, minute ounce of absorption left, you can fully isolate awareness from the projection. We refer to this as the tiny hole you must pass through in order to make the plunge into your eternal and formless self. If this occurs, the snapshots become fully isolated, and you enter pure observer mode, where you simply witness the projection of the empty physical world unfold, while all that is contained in your projected formless form does not touch you at all. It is here that you are thoughtless and non-separate from the appearance of diversity, but one with it, as there is only you—a formless reality that also constitutes the projection. It is you witnessing yourself purely as a witness, without attachment to the intelligence of the projection, which might otherwise allow you to experience something falsely. There are no longer any feelings of pain, anxiety, fear, stress, or any quality of consciousness that the mind can experience, since you no longer perceive them as such, but are simply aware of them, untouched by them. This is complete freedom as your own eternal self, where you hold only unbroken knowledge of who you are—and nothing more.
Because the appearance of a projection, with which you are non-separate, is all just you at once, the observer you hold yourself to be, can be equated with self-knowledge. This is because you now realize who you truly are, as both the observer and this knowledge itself are one and the same as it is simply an inner knowing that is perpetually constant. This can only occur because you witness yourself while the projection continues to unfold, showing the appearance of many, but without perceiving them as separate entities. Everything is unified, much like a TV screen that is one with all the characters and objects in the movie being played on its screen. This means that when you identify as witness consciousness, or as the pure observer in a self-realized mode, the appearance of the projection itself gives you knowledge of who you are. You are able to compare your true self with that which you are not—the appearance of many. This comparison is what provides the self with steady and unbroken knowledge (again, both of which are synonymous). However, the more one remains as witness consciousness, the more the appearance begins to dissolve, as it can no longer be sustained. This is because attention is no longer immersed in the illusion that keeps it alive. It is a natural function of the appearance to dissolve as attention, now rooted in the pure observer, loses itself and becomes more self-absorbed. It no longer witnesses any appearance. In this case, the appearance dissolves as the pure observer merges with its own infinite nature of singularity, leaving no appearance to compare itself to. As a result, it loses knowledge of itself and remains forever lost in its own infinite and eternal self, with the appearance of maya forever dissolved and vanished. This is supreme moksha, i.e., turiyatita, or unknowable consciousness (nirguna), the absolute truth of reality.
Plunging into Brahman while discarding all forms:
Since Brahman is the ultimate truth and exists even in the absence of all bodies, such as the gross, subtle, and causal bodies, it can be accessed when one discards them all—i.e., when one willfully gives up all bodies through their death. The bodies, consisting of the physical, subtle, and causal aspects, are part of the illusion; therefore, if no bodies remain, what persists is the eternal truth, which cannot be classified as either subtle or physical, as it transcends physicality, subtlety, and even causality (hidden as potential). The Advaitic truth, however, is that the bodies need not be discarded because the truth of Brahman underlies them all and can be accessed without discarding them. Instead, they can be used as a means to realize the ever-present self. However, if one’s mind is sufficiently purified through repetitive sadhana, they can willfully relinquish the physical, subtle, and causal bodies at will and enter the absolute consciousness of Brahman without retaining the appearance of the waking world—or any appearance, for that matter—should they choose to attain liberation in this way. This form of liberation is known as Kramamukti, or liberation without form.
Through objective meditation, this liberation can be attained by repeatedly focusing attention on a very subtle objectification of Brahman, which can be described as an extremely subtle thought imposed on the mind. If attention is sustained on this subtle thought long enough without wavering, one can instantaneously travel or "teleport" out of the body to a highly subtle and intelligent realm. If one possesses the siddhi or power to relinquish attachment to the physical body, they can willfully give it up. Upon reaching this realm, they will encounter a truth that is subtler than what was initially perceived as physical reality—though still an illusion, it is one that must be transcended further by withdrawing deeper inward to remove it.
When the subtle world is experienced, and one is no longer conscious of the physical body during this experience, it signifies an out-of-body experience, where the individual completely loses full body-consciousness. In this state, they become aware of the presence of the intelligent subtle realms, accompanied by the Sages who inhabit these higher planes. In these realms, the Sage who enters the subtle world—while the physical body they once inhabited remains inactive—can redeem their ability to willfully sever or cut ties with the inactive body, as they possess the power to do so through the intelligence of the inner worlds. This is something an ignorant person cannot achieve, as they are unable to access these deep realms while retaining the physical body. Thus, while the ordinary person dies as a result of succumbing to fate, the Sage can choose to die on their own terms, at their own will. They can forcefully discard the pranic cord that remains subtly attached to the physical body by entering the higher realms, which dissolve the cord. This cord cannot be sustained in these elevated states, as attention, when directed there long enough, dissolves the connection, an effect that also occurs through sheer intention.
When attention is completely absorbed in the higher realms, one can retain the ego in this realm while relinquishing the experience of physicality, as they are now immersed in something more immaterial and blissful. With the dissolution of the pranic cord—the force that keeps one attached to the body and enables the physical experience—the subtle world becomes their primary realm of experience, which they may desire to remain in unless they overcome this desire and feel the urge to seek something deeper and more truthful, guiding them toward the absolute.
As attention is drawn deeper and more withdrawn while operating within the subtle world, the individual perceives a more truthful reality, which becomes more intelligent and less about energy, and more about intuition and vivid insights of the immaterial mind. They venture into realms where the sense of separation diminishes, accompanied by greater bliss and less ego, allowing them to see the interconnectedness of all realities.
One enters deeply self-absorbed worlds that are atomic in nature, so withdrawn and condensed into a point of immense power, allowing one to create worlds through thought alone. Whatever one desires, worlds are created, for they exist in a highly intelligent dimension where thoughts shape realities. The fundamental nature of any reality—whether subtle or physical—is simply composed of thoughts driven by imagination, superimposed on pure awareness. One can explore these highly intelligent, causal realms, as they are the source of all other worlds. However, if attention becomes absorbed in these thoughts, the individual finds themselves within the worlds they’ve created, with the solidification of an ego that perceives itself as experiencing these realities. But if one holds onto the intelligence of this subtle realm, they can venture even deeper by withdrawing attention from the thoughts that spontaneously generate worlds. By traveling deeper into these realms, one begins to reach the deepest recesses of the mind, where glimpses of the absolute truth (Brahman) arise. In these depths, the individual starts to relinquish the forms they once held onto, which allowed them to experience other subtle realms where greater separation was perceived. The deeper the journey, the less separation is perceived.
When attention rests on a realm that cannot be easily described as thought, but rather as a state of blissful interconnectedness—much like a pure vacuum—it suggests Brahmaloka, the abode of truth. In this realm, there exists a horizon, and if crossed, one enters the absolute. If one ventures close enough to the horizon, sharp and profound realizations much like instant flashes of download into your being arise about what lies beyond, all while still retaining the ego, or the perception of being an individual who knows a truth that transcends individuality. In this state, individuality is almost completely dissolved, as one no longer retains awareness of other forms. Only a trace of the body remains, which allows it to completely dissolve, marking the crossing over the horizon. One will not immediately cross over, as the experience can be terrifying if desires to experience something different still persist. Therefore, to remove these deeply rooted desires that have long sustained the notion of individuality (which are more fundamentally engrained than desires for mundane objects), one must remain seated by the horizon for some time, until all desires are extinguished and there is no longer fear of going beyond. This dissolving of desires is the cultivation of extreme dispassion, where one eventually relinquishes the desire to experience the dream of maya as a separate self. The deepest levels of dispassion can only be cultivated by confronting the horizon of consciousness, which merges with the pure self, which can also be equated with pure dispassion, though it loses its meaning.
Before merging with the absolute, one fully locks into the pure observer mode, witnessing the world of the causal body and fully embracing awareness of the potentiality of all that can exist. The knowledge of one’s true self is firmly established, but it gradually loses its significance when the appearance of potential fades, as it can no longer be sustained once awareness is completely detached from it. Since the potential no longer needs to be expressed—there is no knower who yearns to witness the expression—it sees no reason to survive. Witness consciousness is free from it, and as a result, the potential loses its strength to sustain its own appearance and dissolves. The pure observer, now absorbed in its own infinite nature, loses knowledge of itself, while the potential is permanently lost. This is supreme moksha, i.e., turiyatita, or unknowable consciousness (nirguna), the absolute truth of reality.
A Special Type of Liberation Not Disclosed:
Lesson: The Point of No Return
Since Brahman is the ultimate truth and is present even in the presence of all bodies—such as the gross, subtle, and causal bodies—and can also be accessed by relinquishing the presence of all bodies, it can likewise be accessed through the subtle world, even during dreaming. Just as the Kramamukti merges with Brahman after the death of all bodies through the causal world, and the Jivanmukti accesses Brahman in the waking world, one can merge with Brahman through the subtle world and automatically discard all bodies through this mergence. This form of liberation, though seldom discussed, can be accessed through dreaming if one’s mind is sufficiently purified through repetitive sadhana. How can this liberation not be possible if Brahman is the truth even in the presence of all different bodies, including the subtle body, which one retains while dreaming, in deep states of consciousness, or when the physical body is discarded (i.e., physical death)? To deny this would contradict the central message of Vedanta, which asserts that Brahman is always present, regardless of which bodies are perceived. The mergence through the subtle world is a real phenomenon, though it is only glimpsed as a reward by a very few sages, of which only an even rarer few will fully redeem. I will coin the term for this liberation as Suksma-Mukti.
Through dreaming, this liberation can be attained, but it comes only to a rare few who are sufficiently qualified for liberation. In truth, this liberation is available to anyone who has already achieved the reward of Jivanmukti or Kramamukti, provided they progress far enough to let go of the final desire to leave the play of maya behind. For those who can attain liberation while retaining form—or even through the causal world by giving up all forms—they will receive glimpses of this liberation in the dream world. They will have the absolute conviction that they can redeem it if they choose to, much like the certainty one has when realizing they are Brahman while still retaining the body in the appearance of the waking world.
When the Sage enters the dream world, assuming they have not yet attained Jivanmukti or Kramamukti, they will, at rare times, receive profound glimpses of liberation—an experience that cannot be considered a mere dimension, but rather the bottomless pit of infinite stillness, intuitively recognized as the point of no return. It is here that a horizon exists, and if crossed, one enters the absolute.
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If one ventures close enough to the horizon, sharp, hard-hitting realizations will arise about what lies beyond, all while still retaining the ego, or the perception of being an individual who is aware of a truth that transcends individuality. Individuality, in this context, is so dissolved that one becomes unconscious of other forms. Only a trace of the body remains, which allows it to completely dissolve away, marking the crossing over the horizon. However, one will not immediately cross over, as the experience can be terrifying if the desire to experience something different still exists. Therefore, to remove these deep-rooted desires that have always sustained the notion of individuality (which are deeper than desires for mundane objects), one must remain seated by the horizon for some time, until all desires are extinguished and the fear of crossing over is gone. This dissolving of desires is the cultivation of extreme dispassion, where one eventually works on relinquishing the desire to experience a dream of maya as a separate self. The deepest levels of dispassion can only be cultivated by confronting the horizon of consciousness, which merges with the pure self.
When the most deeply rooted desire fades away, one fully accepts their fate and is drawn into the singularity of infinite stillness, becoming unknowable consciousness—forever lost in their own eternal nature, never again to experience a world that contradicts their truth. This is supreme moksha, i.e., turiyatita, or unknowable consciousness (nirguna), the absolute truth of reality.
The Three Liberations:
The three types of liberation can occur through different realms of existence: the physical world (jivanmukti), the causal world (kramamukti), and the subtle world (suksma-mukti).
∞ The End ∞