Friday, February 17, 2017

THOUGHT AND ACTION, Swami Kripalvananda

Beloved Satsangis; lovers of God and Guru; I am presenting these thoughts to you with the intention that you will be able to practice them in your every-day life.

When thoughts are in our mind at the earliest stage, they are in the ordinary stage; in that there is great unclarity.  When we deeply reflect on those thoughts, they have greater clarity than the earlier stage.  Then when we reflect with great intensity and one-pointedness, the thought becomes more clear to us.  We usually dwell upon and think about the many associations that come to us through the five senses.  Through that the entire thought processes go on.  We cannot really dwell deeply on every thought that comes up in our mind.  Only the thoughts that impress themselves upon mind deeply become actions.  We cannot necessarily say that every thought that produces action is properly understood.  Thoughts are one end and actions are another end.  Through thoughts actions are born; and through actions thoughts are born.  Those who are travelers of Jnana (knowledge) Yoga begin with thinking.  Those who are Karma (Action) Yogis begin with actions; and they approach thoughts.  In this way, thoughts and actions are associated or related to each other.

We go through innumerable thoughts in one day.  As a result of this, we cannot do proper justice to each thought that goes through us.  The mind is greatly restless.  We can easily compare the mind with a lake.  Imagine that innumerable children are standing all around the lake holding lots of sand and stones in their hands and are throwing it in the lake so that the lake cannot remain still.  This is really the condition of our mind.  Under these circumstances, if we do not practice stillness of the mind at all, we cannot go on the desired path.  All these thoughts are created when the five senses come in contact with external objects.  This makes the mind external.  So, if we want to make our mind steady, all these gates of disturbances must be stopped, if only for a short time.  That will make the mind more introverted.  As long as a person is not introverted, he cannot properly reflect on the desired thoughts.  It is very difficult to reflect on a desired thought when the external thoughts from the five senses are constantly coming in.  If we can somehow cut off the external stimuli coming from the five senses, we can truly go deep within.  At that time, whatever condition our mind is, in that condition the prana comes too (this means they both begin to vibrate at a similar level); and in whatever condition the prana is, the senses cooperate also.  So, when the mind is restless, the prana becomes restless, and if the prana becomes restless, all the senses become restless. So, if we want to become steady, first, we will have to make our mind steady; that will steady our prana, and that will calm our senses.  If our mind is divided into many directions at any one given time, we cannot appropriately direct our thoughts in a desirable direction.  So one should try to steady one's mind on any one subject.  All the tools provided in Jnana Yoga, Bhakti Yoga (Devotion), and Karma Yoga are intended to bring the steadiness of mind.

Imagine that one individual is doing padnasana.  He is sitting with his legs extended.  First, he picks up one leg and puts it on the opposite thigh.  Second, he picks up the other leg and puts it on the opposite thigh.  Third, he rests his palms in his lap, one over the other.  So those for whom this posture is easy, they easily get into this position.  I can do this padnasana very easily and this is how it happens, very quickly.  However, this padnasana will not make the mind steady, neither will it remove the disease.  If you want to steady the mind through this padnasana and remove the disease, you will have to perform it in a different manner.

Another method of doing it is called the Kriya (movement) or Chitta (mindstuff) and prana (life energy) - in that, whenever any particular Kriya or movement is done, the prana and chitta are united or harmonized. How does this Kriya happen?  Just listen to its description.  If one is to do this padnasana, in the beginning both legs are extended in front.  You sit still.  Slowly and steadily you either breathe in or breathe out.  After you have taken a few deep breaths, you extend your arms to hold one foot and without hurrying - in an extremely steady and slow manner - slowly and slowly and slowly you bring your foot and place it on the thigh.  What is happening is, this is the senses, (chitta means there is mind there and prana there), and then as you hold the foot you are bringing all three, chitta, prana and senses in harmony and then with great steadiness, in a slow and steady motion, keeping all of them together you are bringing your foot to the thigh, you again become still for a moment and again breathe steadily; breathe in and breathe out, then extend your mind (attention) to the other foot.  As soon as the mind goes there, the prana also will go behind it and will become steady.  In this way there is a harmony of senses, mind, and prana; they all unite together in one place.  While you are going through the Kriya, you are also doing another very special Kriya - that is the Kriya of the eyes.  You fix your gaze in that spot; then, at the same time you also hold the other foot and in a steady manner; slowly, slowly, slowly, you  bring it and place it on the other thigh.  Then again breathe in and breathe out.  Be steady and bring your mind into your right hand palm and then the prana will also begin to flow there.  The senses are already there and with very steady motion you will bring your palm and rest it in your lap.  After that, again be still breathing in and breathing out.  After that, repeat the same thing with the other palm.  Send your mind there, allow the prana to flow there, and then, slowly and steadily raise it and allow it to be calm in your lap and rest it over your other palm.  You have to fix your gaze where the mind is, where the prana is, where the senses are, and so you will at once begin to get into meditation.  You may be doing many different postures; but, when you perform the postures this way, you will have a very unique experience.  In this, the body, the senses, the prana, the mind, and the eyes will work in complete harmony and unity.

Those who are mantrics, who do Kriya Yoga with mantras, first of all, learn to direct the prana in their body wherever they desire.  They take water in a container and extend all their prana in their right hand and they shower it to the center of their palm, place their palm over the water and repeat mantrayam.  The water becomes sanctified when the mantra's vibrations enter the water.  If that mantra water is given to any person suffering from any disease, he would be cured.  When this mantric sits very quietly and sends his prana to any given individual, it immediately begins to proceed towards him.  This prana surrounds that individual and makes a desired change in him.  So he can even heal people, who are suffering and those people who are at a distance by his prana shakti.  He can extend his love to anyone who is suffering in this manner.  When the surroundings are very still and there are not disturbances in the external surroundings, there is then this flow of prana that goes with great intensity towards the desired place.  From morning till evening there are innumerable people, each one thinking innumerable thoughts, and they all fill the surroundings.  The power of the mantric, through his prana energy, can pierce through all those disturbances and go to his desired target.  You must have noticed this occurring on the radio also.  When there is a disturbance in the surroundings, the sounds that the radio is catching brings static in it.  In the airplane, also, situations like this happen.  Likewise, such a disturbance quite often creates a hurdle or blockage in the thoughts.  To those who are expert mantrics with their prana energy, no such disturbance comes in their way.  They simply pierce through all the disturbances.  These true mantrics are the true saints and they never harm anyone.  Such miraculous powers are not likely to be available to everyone, except the saints.

The Kriya of chitta and prana has a capacity to bring great peace into your life.  It will not take you time to learn it; it will take a long time to digest it.  However, as you go on practicing, you will experience the great peace.  The moment you practice it, the same moment you will be able to experience the bliss of it.

Everybody knows that asanas can cure diseases, but very few know as to how these postures should be done that would have the desired effect of removing the diseases.  If these asanas are done through the technique of chitta and prana, they can very readily and quickly remove the diseases.  A mantric can remove the disease simply by pressing his hand over the diseased area.  It is not easy to have this mantra siddhi (power).  For many years he has to practice pure brahmacharya (celibacy).  Its limit is 12 years.  He has to live on milk.  He lives in seclusion.  He keeps his mind extremely steady.  He removes all the desires of his mind and continues to practice mantra japa.  Then he refines the mind and the body.  As soon as he goes through this, he truly becomes picked to serve the entire world.

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