What is Knowledge :- 10.13

-

31/03/2018
10.The Stages of Samadhi- 13.

Now, Sage Patanjali tells us it is possible for us to enter into the essence of the object, as we have been able to enter into our own essence and come to the conclusion that there is something in us which is not so involved in space and time. This contemplation of any particular thing as something in itself, not involved in space and time, would be to attempt at a union with that object. What prevents us from coming in union with anything?

It is the externality of the object. That which is outside is always outside – it cannot become something that is inside – and, as we have noted, the outsideness of a thing is the spatio-temporality of that thing, or the conditioned character of that thing in space. So, the freedom of the object from the thought of involvement in space and time is at once the grasping of the eternal principle that is in that object. And eternity is not temporality; it is not time, it is not space.


But you may ask me, “How do I do this, finally? What is it that you expect me to do? Here again comes the question of a personal training and a position which is called initiation. The mind has to be first of all prepared for this instruction. If a very subtle and intricate method of thinking is forced on an unprepared mind, what will happen is that either no consequence will follow – nothing will happen at all, as nothing will happen to the rock if we pour water on it, as water will not enter into it – or there can be an undesirable reaction set up by the mind.

There can be aberration of thought because of the unpreparedness of the mind. Such subtle thinking cannot be forced into the mind of any person unless it is prepared for it, and it is well known that the preparatory stages are very carefully defined for us in the earlier stages of yoga, known as the yamas and niyamas, and the sadhana chatushtaya, etc. The internal preparation of the psyche for the reception of this technique is important, lest the mind find itself totally incompetent and unprepared for this purpose.

To be continued ..
Swami Krishnananda with his Guru Swami Sivananda

Comments

Post a Comment

Popular posts from this blog

VEDANTA FOR BEGINNERS -1 : 24. : 7,8 & 9 - SWAMI SIVANANDA

-
Image
======================================================================= ----------------------------------------------------------------------------------------------------------------------- 20/10/2019 1. INTRODUCTION : 24 24. ILLUSTRATIONS IN VEDANTA  : 7,8, AND 9. ---------------------------------------------------------------------------------------------------------------------- 7. Padmapatra-Nyaya This is the analogy of the lotus-leaf and water. Rain water often falls on a lotus-leaf but the water drips down and the leaf does not get stained by or attached to the water on it. In the same manner, this Atman or Brahman is untainted, though there are countless worlds rolling in it, and countless bodies are seen to be put on by it. 8. Vatagandha-Nyaya The wind carries whatever scent is exposed to it and spreads it everywhere. But the air is pure and is not defiled by bad scent or ornamented by a good scent therein. This is similar to the illustration of the lot
Read more

VEDANTA FOR BEGINNERS -1.7 . SWAMI SIVANANDA

-
Image
======================================================================= ------------------------------------------------------------------------------------------------------------------------- 23/01/2020. 1. Introduction -7. 7.The Mind And Its Works  ------------------------------------------------------------------------------------------------------------------------- Mind is Jagat. The mind moves the senses, the Pranas, etc. Mind is the cause of bondage and  liberation. A keen study of the mind and its works is necessary for the study of Vedanta.  The presiding deity of the mind is Moon or Soma. Moon is cool. It is formed of Apas-Tattva (water). Water has a tendency to run downwards. So also the tendency of the mind is always to run downwards towards sensual objects. The external ear, the eye-balls, etc., are only instruments. They are not the real senses of Indriyas. The real centres or senses are in the brain or most correctly in the astral body (Suk
Read more

On Reason and Higher Life - 3 : Swami Krishnananda.

-
Image
============================================================= Tuesday, 09  Jan 2024.  05:30. Article Philosophy On Reason and Higher Life -3. ================================================================ We do not 'give' merely because another man's need is identical with his lack of ability. This is not the reason behind giving. We give because thereby we evolve, and there is the end of it. In this world there is always someone who has a larger ability and some other who has a lesser one. There is no point in mentioning it in the interpretation of the psychology of giving. In the performance of duty the result is not the motive. The motive is the psychological process that is going on in the act of giving. What you think and feel is important. The end beyond it is not the consideration. Our philosophy of Karma Yoga, which is the philosophy of the Bhagavad Gita, is one of emphasis on the essential value of active duty and not the passive existence of its remote end. It w
Read more