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Τρίτη, 14 Οκτωβρίου 2014

The Meaning of Siddhis

The Meaning of Siddhis

Regaining the ancient science

The science of siddhis, or psychic powers, has been known throughout the world for thousands of years, as long as tantra has existed. One can derive these powers from the practice of particular techniques, or they can be gained through direct contact with the guru. When the guru blesses the disciple by placing his hands on the disciple's head or back, then the transformation begins to take place.

When this transformation is going on within you, your vision expands into a new dimension. For example, you may be able to see someone coming into the room who is not really physically present. This is not a ghost or some spirit entity; nor are you hallucinating. Rather, it is a definite change in the physiology of the physical body and in the conscious body which enables you to have this experience.

Tolerating the experience

It is the same as when you have a thought of your wife, a child who is abroad or sick, or a son who is yet to marry. Usually you can only imagine them, but if your thoughts were to take gross, material form, and you could actually see your son sitting right beside you, how would you react? Would you be able to bear this experience?

Because you cannot tolerate or understand it, you are unable to bear this type of experience. You have so much fear that you can easily make yourself crazy. Fear brings imbalance to the mind and emotions, and when there is too much it may also bring some sickness to the body. But these reactions are not substantial; they are just superficial experiences, like the thoughts which go on in your mind while you are sitting here listening to me.

Many people come to us when they lose a member of the family that they love the most, whether it be father, mother, wife, daughter or son. They ask us, 'Swamiji, please let me see him just one more time.' We tell them, 'He is dead and gone; you must try not to think about him.' But they continue to plead, 'Please, just once!' Then we ask them, 'If I let you see, will you be able to handle the experience?' They say, 'Yes'.

'Okay, then first do one thing. Tomorrow at midnight, go up to the burial ground and bring back a branch of some plant, a piece of mud or a stone. You just do this much and then I will show you this experience.' But the very thought of doing this fills them with terrible fright.

You see, the mind and its promptings, urges and impulses, whether instinctive or man-made, are so strong that you have to learn how to bear them. This is called siddhi. Developing your mental power, your emotional power, or even making your body healthy, these are all siddhis.

Perfection in small things

What you have heard about siddhis is not exact, and not the right concept. You have been given either too high a concept about siddhis or too low; neither are right. 'Siddha' means to fulfil, to perfect, as when it is said in day to day life, 'You have to make your action siddha.' When you perfect and complete something, that is siddhi.

For example, suppose you have a disease such as diabetes. Now, for you, to cure this disease is to obtain a siddhi, the perfection of a completely healthy state. How can we obtain this state, this little siddhi? This is why we practise asana, pranayama, mudra, bandha, concentration, mantra japa and the purification techniques of hatha yoga, such as neti, kunjal and shankhaprakshalana. The little siddhis are not what you understand as miracles; they are the result of perfection in one's practice. The best method of attaining perfection is through regularity. Therefore, even if you practise Sirshasana for only one and a half minutes, or shashankasana for three minutes or just sing kirtan every evening, you should do it with absolute regularity. You can fix the time to fit into your work and family situation, but then that time should be kept every day. You should not get up today at 4 a.m. during brahmamuhurta and then tomorrow at 9 a.m. and another day at midnight. This type of irregularity just will not work.

The first niyama in yoga is to become niyamit, regular. It is the greatest samyama, the greatest achievement. Be regular in all your activities, not only sadhana. Be regular in bathing, eating and sleeping, which none of you are. When you are irregular, then the body behaves in the same manner.

Regularity works in the same way as crystallisation. When you put a drop of water in a freezer, after fifteen days it will have grown in size. And so it will happen in the course of time, perhaps after one year, that you will notice many little changes in yourself. You will behave better with your children and be more polite with your boss and subordinates, not trying to hurt others physically or having bitter feelings mentally. These are all little siddhis which will occur.

Memory siddhi

There is one simple pranayama which is very important and useful, especially for business people who have a lot of responsibility. This is brahmari pranayama, in which you plug your ears and shut the lips, separate the teeth, and make the sound of Om, opening the mouth. The sound becomes like the humming of a bee. After doing brahmari pranayama ten or eleven times, you will find that you are not experiencing as much pain in the body as you felt prior to the practice. Neither will you feel as angry or as insecure as you did before. Why?

Because this little technique, inhaling deeply and then producing the sound of Om with the breath, creates vibrations inside the body which change the mental patterns of the brain. The brain has two hemispheres, and they are always generating energy which flows in particular directions. If you breathe deeply and produce the sound of Om in a certain way, then the movement of this energy changes. This affects everything happening in the body, right from the thoughts up to the secretions of the glands, If some secretions are deficient then they are increased, and if they are in excess then they are decreased. Everything is balanced.

What happens on the emotional level is that any agitation, fatigue, fear or insecurity is calmed down and the thoughts become clear. Old, long forgotten memories become fresh again, not the memories of death, violence or unpleasant things, but of those things which you would like to remember. Of course, you don't wish to be reminded of your work, of somebody who has died, or of times when you have been insulted, hurt or harmed. No, that is the wrong memory. But the pure memories come, keen and sharp. This is one of the small siddhis, not one of the great, miraculous siddhis which you always hear about.

Awakening ajna chakra

Many people practise tantra and yoga only to achieve the great siddhis. But by the practice of such simple techniques as brahmari pranayama, such siddhis also come. When an aspirant begins to practise sadhana- mantra japa, concentration, dhyana or pranayama, he awakens many categories of powers which are residing within him. We are the powerhouse; we are full of energy which is awakened and begins to function when we practise sadhana.

This energy is conducted in the nadis, the system of psychic nerve channels throughout the body. The rishis and munis tell us that the body contains 72,000 nadis. There are ten main ones and among these, three are most important. Kabir even sings about them. They correspond to the sympathetic, parasympathetic and central nervous systems of modern physiology, but in tantra they are called ida, pingala and sushumna, and in vedic mythology they are known as Ganga, Yamuna and Saraswati.

These nerve channels do not flow in a perfectly straight path, or have direct connections to the brain; they junction in various places in the spinal cord. In tantra, these junctions are called chakras. There are thousands of chakras in many locations in the body, but only seven are widely known: mooladhara, swadhisthana, manipura, anahata, vishuddhi, ajna and sahasrara. They contain the hidden faculties in man.

We can categorise these hidden faculties in terms of the three gunas: tamasic, rajasic and sattvic. When you awaken mooladhara and swadhisthana chakras, tamoguni qualities such as hatred, jealousy, love and compassion are awakened. These are low faculties. However, the higher faculties of satoguna unfold when you awaken ajna chakra, which is located in the brain in the region of the pineal gland, behind the eyebrow centre at the top of the spinal cord. Along with these higher faculties comes the knowledge of the siddhis.

Brahmari pranayama affects all of the chakras to some extent, but its major influence is on ajna chakra. Therefore, when you awaken ajna chakra by the practice of this pranayama, many siddhis arise. You may be able to experience somebody who is a thousand miles away as if he is in the same room speaking to you. He can be saying something there, and you can be hearing the same thing here. This is a great siddhi.

Mantra japa and the power of the mind

There is no power which can be compared to the power of the mind. Our ancestors, the rishis and munis, tell us in the scriptures that the power of powers can summon the whole universe. It can create thousands of universes. What else is there to say? The power of powers can make you enter the state of shoonya, void. It can enable a person to duplicate himself into many identical bodies as in the raslila or play of Krishna, by which He created thousands of images of himself for all his gopis.

If you can make your thoughts keen and sharp, they will be more effective than a thousand suns in burning a little blade of straw. But to increase the power of thought, you must do mantra japa. During mantra japa you don't focus on your thoughts, you just watch the mantra continuously. If you fix your attention on the thoughts, the mantra gets left behind. So you must concentrate on the mantra and don't worry about the thoughts. The thoughts will gain momentum and become extremely powerful, but when you keep repeating the mantra, they lose their speed and cannot fly you away from the conscious plane. In this way, you become more conscious, and your thoughts stronger. When your thoughts become more positive, accurate and sensitive, then you can order your mind to think in a certain manner and it will think in that way. You can tell your mind to move an object without touching it, and it will move it.

Siddhis: Οι περαν του φυσικού δυνάμεις που αποκτά ο ασκούμενος στην Tantra Yoga. Οι οκτώ βασικές είναι : Anima: η ικανότητα να γίνεσαι απίστευτα μικρός σε μέγεθος // Mahima: η ικανότητα να γίνεσαι τεράστιος σε μέγεθος // Garima: το να αυξάνεις σε μια στιγμή, υπερβολικά το βάρος σου // Laghima: το να εκμηδενίζεις το βάρος σου // Prapti: το να έχεις απεριόριστη πρόσβαση σε οποιοδήποτε μέρος τη στιγμή που το επιθυμείς // Prakamya: το να διαισθάνεσαι τη σκέψη και επιθυμία τρίτων // Istva: το να έχεις την απόλυτη κυριότητα // Vastva: το να έχεις την ικανότητα να επιβάλλεσαι ..

Σχήμα τόσο μεταφορικό όσο και… κυριολεκτικό!




Πέμπτη, 9 Οκτωβρίου 2014

ΤΟ ΘΑΝΑΤΗΦΟΡΟ ΤΗΣ ΤΕΛΙΚΗΣ ΦΩΤΙΣΗΣ


ΤΟ ΘΑΝΑΤΗΦΟΡΟ ΤΗΣ ΤΕΛΙΚΗΣ ΦΩΤΙΣΗΣ

Ο ΜΑΡΤΥΡΑΣ ΔΕΝ ΕΙΝΑΙ ΜΕΡΟΣ ΤΟΥ ΕΓΚΕΦΑΛΟΥ, Ο ΜΑΡΤΥΡΑΣ ΧΡΗΣΙΜΟΠΟΙΕΙ ΤΟΝ ΕΓΚΕΦΑΛΟ ΩΣ ΜΗΧΑΝΙΣΜΟ, ΕΝΑ ΜΕΡΟΣ ΤΟΥ ΕΓΚΕΦΑΛΟΥ ΠΑΡΑΜΕΝΕΙ ΑΓΡΥΠΝΟ ΟΠΩΣ Ο ΜΑΡΤΥΡΑΣ ΚΟΙΤΑΖΕΙ ΜΕΣΑ ΑΠΟ ΕΝΑ ΠΑΡΑΘΥΡΟ, ΤΟ ΠΑΡΑΘΥΡΟ ΑΠΟ ΜΟΝΟ ΤΟΥ ΔΕΝ ΕΙΝΑΙ ΑΦΥΠΝΙΣΜΕΝΟ. Ο ΜΑΡΤΥΡΑΣ ΠΙΣΩ ΑΠΟ ΤΟ ΠΑΡΑΘΥΡΟ ΚΡΑΤΑΕΙ ΤΟ ΠΑΡΑΘΥΡΟ ΑΝΟΙΚΤΟ, ΑΚΟΜΑ ΚΑΙ ΤΗΝ ΝΥΧΤΑ, ΕΝΑ ΜΕΡΟΣ ΤΟΥ ΜΥΑΛΟΥ ΕΙΝΑΙ ΑΝΟΙΚΤΟ ΓΙΑ ΤΟΝ ΜΑΡΤΥΡΑ ΝΑ ΤΟ ΧΡΗΣΙΜΟΠΟΙΗΣΕΙ. ΑΝ ΤΟ ΜΥΑΛΟ ΕΙΝΑΙ ΕΝΤΕΛΩΣ ΚΛΕΙΣΤΟ, ΕΙΝΑΙ ΑΔΥΝΑΤΟΝ ΓΙΑ ΤΟΝ ΜΑΡΤΥΡΑ ΝΑ ΔΕΙ ΕΞΩ. ΜΠΟΡΕΙ ΝΑ ΓΝΩΡΙΖΕΙ ΚΑΙ ΝΑ ΑΝΤΙΛΑΜΒΑΝΕΤΑΙ ΤΗΝ ΕΣΩΤΕΡΙΚΗ ΤΟΥ ΠΡΑΓΜΑΤΙΚΟΤΗΤΑ, ΑΛΛΑ ΔΕΝ ΜΠΟΡΕΙ ΝΑ ΑΝΤΙΛΗΦΘΕΙ ΚΑΙ ΝΑ ΓΝΩΡΙΖΕΙ ΤΗΝ ΕΞΩΤΕΡΙΚΗ ΠΡΑΓΜΑΤΙΚΟΤΗΤΑ, Ο ΕΓΚΕΦΑΛΟΣ ΕΙΝΑΙ Ο ΜΗΧΑΝΙΣΜΟΣ ΠΟΥ ΤΟ ΚΑΝΕΙ ΑΥΤΟ ΔΥΝΑΤΟ ΩΣΤΕ Ο ΜΑΡΤΥΡΑΣ ΝΑ ΓΝΩΡΙΖΕΙ ΤΗΝ ΕΞΩΤΕΡΙΚΗ ΠΡΑΓΜΑΤΙΚΟΤΗΤΑ, ΟΜΩΣ ΤΟ ΜΥΑΛΟ ΤΟ ΙΔΙΟ ΔΕΝ ΕΙΝΑΙ Ο ΜΑΡΤΥΡΑΣ.

Ο ΜΑΡΤΥΡΑΣ ΕΧΕΙ ΤΗΝ ΑΠΟΛΥΤΗ ΠΡΑΓΜΑΤΙΚΟΤΗΤΑ, ΚΑΙ Ο ΜΑΡΤΥΡΑΣ ΔΕΝ ΕΙΝΑΙ ΜΕΡΟΣ ΤΟΥ ΕΓΚΕΦΑΛΟΥ, Ο ΜΑΡΤΥΡΑΣ ΕΙΝΑΙ Ο ΑΡΧΩΝ ΚΑΙ Ο ΕΓΚΕΦΑΛΟΣ ΕΙΝΑΙ ΜΟΝΟ Ο ΥΠΗΡΕΤΗΣ.

ΑΥΤΟΙ ΠΟΥ ΕΧΟΥΝ ΔΙΑΛΟΓΙΣΤΕΙ ΑΡΚΕΤΑ ΓΙΑ ΚΑΙΡΟ, ΣΙΓΑ ΣΙΓΑ ΑΡΧΙΖΟΥΝ ΝΑ ΑΦΥΠΝΙΖΟΝΤΑΙ ΑΚΟΜΑ ΚΑΙ ΣΤΟΝ ΥΠΝΟ ΤΟΥΣ ΟΤΑΝ ΚΟΙΜΟΥΝΤΑΙ, ΤΟ ΣΩΜΑ ΚΟΙΜΑΤΑΙ, ΑΛΛΑ ΥΠΑΡΧΕΙ ΜΙΑ ΑΦΥΠΝΙΣΗ, ΥΠΟΓΕΙΑ ΑΠΟ ΤΟ ΚΟΙΜΙΣΜΕΝΟ ΣΩΜΑ. ΜΠΟΡΕΙ ΝΑ ΥΠΑΡΧΕΙ ΕΝΟΧΛΗΣΗ ΑΚΟΜΑ ΚΑΙ ΜΕΣΑ ΣΤΟΝ ΥΠΝΟ, ΟΤΑΝ Η ΑΦΥΠΝΙΣΗ ΕΙΝΑΙ ΜΕΓΑΛΗ, Ο ΥΠΝΟΣ ΓΙΝΕΤΑΙ ΔΥΣΚΟΛΟΣ, ΣΧΕΔΟΝ ΑΚΑΤΟΡΘΩΤΟΣ. ΓΙΑ ΝΑ ΕΙΝΑΙ ΕΦΙΚΤΟΣ Ο ΥΠΝΟΣ, Η ΑΦΥΠΝΙΣΗ ΠΡΕΠΕΙ ΝΑ ΕΙΝΑΙ ΠΟΛΥ ΜΙΚΡΗ, ΟΠΩΣ ΕΝΑ ΜΙΚΡΟ ΠΑΡΑΘΥΡΟ ΠΟΥ ΠΡΟΣΤΑΤΕΥΕΙ ΑΠΟ ΤΟΝ ΕΞΩ ΚΟΣΜΟ, ΕΙΝΑΙ ΑΠΛΑ ΕΝΑΣ ΦΥΛΑΚΑΣ ΣΕ ΠΕΡΙΠΤΩΣΗ ΠΟΥ ΚΑΤΙ ΣΥΜΒΕΙ ΣΕ ΕΚΤΑΚΤΗ ΑΝΑΓΚΗ ΝΑ ΣΕ ΞΥΠΝΗΣΕΙ.
ΑΛΛΑ ΜΕΤΑ ΤΗΝ ΕΠΙΤΕΥΞΗ ΤΟΥ ΥΠΕΡΤΑΤΟΥ ΔΙΑΛΟΓΙΣΜΟΥ ΚΑΙ ΤΗΣ ΥΠΕΡΣΥΝΕΙΔΗΣΗΣ, Ο ΥΠΝΟΣ ΓΙΝΕΤΑΙ ΣΕ ΤΟΣΟ ΛΕΠΤΟ ΣΤΡΩΜΑ ΟΠΟΥ ΕΙΝΑΙ ΜΙΑ ΑΝΑΠΑΥΣΗ ΟΧΙ ΥΠΝΟΣ, ΑΥΤΟ ΕΙΝΑΙ ΑΡΚΕΤΟ.

ΑΥΤΟ ΜΑΣ ΥΠΕΝΘΥΜΙΖΕΙ ΜΕΡΙΚΑ ΑΛΛΑ ΠΡΑΓΜΑΤΑ, ΟΤΙ Η ΦΩΤΙΣΗ ΔΙΑΤΑΡΑΣΣΕΙ ΤΗΝ ΑΚΕΡΑΙΟΤΗΤΑ ΤΟΥ ΜΗΧΑΝΙΣΜΟΥ ΤΟΥ ΣΩΜΑΤΟΣ ΚΑΙ ΤΟΥ ΕΓΚΕΦΑΛΟΥ, ΓΙΑΤΙ ΔΕΝ ΕΙΝΑΙ ΜΙΑ ΕΝΣΩΜΑΤΩΜΕΝΗ ΔΙΑΔΙΚΑΣΙΑ, ΔΕΝ ΕΙΝΑΙ ΑΠΑΡΑΙΤΗΤΟ ΟΤΙ ΚΑΠΟΙΟΣ ΠΡΕΠΕΙ ΝΑ ΓΙΝΕΙ ΦΩΤΙΣΜΕΝΟΣ, ΟΠΩΣ Ο ΤΡΟΠΟΣ ΠΟΥ ΚΑΠΟΙΟΣ ΓΙΝΕΤΑΙ ΝΕΟΣ ΚΑΙ ΚΑΠΟΙΟΣ ΓΕΡΟΣ, ΑΥΤΕΣ ΕΙΝΑΙ ΕΝΣΩΜΑΤΩΜΕΝΕΣ ΔΙΑΔΙΚΑΣΙΕΣ, ΣΤΗΝ ΦΩΤΙΣΗ ΟΛΟ ΑΥΤΟ ΠΡΕΠΕΙ ΝΑ ΕΙΝΑΙ ΟΠΩΣ,
Η ΕΥΚΑΙΡΙΑ ΕΙΝΑΙ ΕΚΕΙ, Η ΔΥΝΑΤΟΤΗΤΑ ΕΙΝΑΙ ΕΚΕΙ, ΑΛΛΑ ΜΠΟΡΕΙ ΝΑ ΤΗΝ ΧΑΣΕΙΣ, ΜΠΟΡΕΙ ΚΑΙ ΝΑ ΤΗΝ ΕΧΕΙΣ.

ΕΠΕΙΔΗ ΔΕΝ ΕΙΝΑΙ ΕΝΣΩΜΑΤΩΜΕΝΗ ΔΙΑΔΙΚΑΣΙΑ, ΤΟ ΣΩΜΑ ΚΑΙ Ο ΕΓΚΕΦΑΛΟΣ ΔΕΝ ΕΧΟΥΝ ΤΡΟΠΟ ΠΩΣ ΝΑ ΤΗΝ ΑΦΟΜΟΙΩΣΟΥΝ.
ΓΙΑ ΑΙΩΝΕΣ ΥΠΑΡΧΕΙ Η ΣΥΝΕΧΟΜΕΝΗ ΑΝΗΣΥΧΙΑ, Ο ΡΑΜΑΚΡΙΣΝΑ ΠΕΘΑΝΕ ΑΠΟ ΚΑΡΚΙΝΟ ΤΟΥ ΛΑΡΥΓΓΑ, ΜΑΧΑΡΙΣΙΡΑΜΑΝ ΠΕΘΑΝΕ ΜΕ ΚΑΡΚΙΝΟ, Ο ΚΡΙΣΝΑΜΟΥΡΤΙ ΥΠΕΦΕΡΕ ΣΧΕΔΟΝ 40 ΧΡΟΝΙΑ ΑΠΟ ΤΟ ΕΝΤΕΡΟ ΚΑΙ ΤΙΣ ΗΜΙΚΡΑΝΙΕΣ. Ο ΒΟΥΔΔΑΣ ΗΤΑΝ ΣΥΧΝΑ ΑΡΡΩΣΤΟΣ, ΤΟΣΟ ΠΟΛΥ ΠΟΥ ΕΝΑΣ ΑΠΟ ΤΟΥΣ ΜΑΘΗΤΕΣ ΤΟΥ, ΕΝΑΣ ΑΥΤΟΚΡΑΤΟΡΑΣ Ο ΠΡΙΝΣΕΤΖΙΤΑ ΤΟΥ ΠΡΟΣΦΕΡΕ ΤΟΝ ΠΡΟΣΩΠΙΚΟ ΤΟΥ ΘΕΡΑΠΕΥΤΗ ΚΑΙ ΣΕ ΟΛΟΚΛΗΡΗ ΤΗΝ ΖΩΗ ΤΟΥ Ο ΘΕΡΑΠΕΥΤΗΣ ΤΟΥ ΑΥΤΟΚΡΑΤΟΡΑ ΑΚΟΛΟΥΘΟΥΣΕ ΤΟΝ ΓΚΟΤΑΜΑ ΒΟΥΔΔΑ, ΜΕ ΠΑΡΑ ΠΟΛΛΑ ΒΟΤΑΝΑ ΑΠΟ ΟΛΑ ΤΑ ΕΙΔΗ ΦΑΡΜΑΚΩΝ, ΤΑ ΚΑΛΥΤΕΡΑ ΒΙΒΛΙΑ ΠΑΝΩ ΣΕ ΘΕΡΑΠΕΙΕΣ, ΙΔΙΑΙΤΕΡΑ ΕΚΕΙΝΑ ΠΟΥ ΧΡΕΙΑΖΟΝΤΑΝ ΓΙΑ ΤΟΝ ΒΟΥΔΔΑ. Ο ΜΑΧΑΒΙΡΑ ΣΥΝΕΧΕΙΑ ΥΠΕΦΕΡΕ ΑΠΟ ΣΤΟΜΑΧΙΚΕΣ ΔΙΑΤΑΡΑΧΕΣ ΚΑΙ ΤΕΛΙΚΑ ΠΕΘΑΝΕ ΑΠΟ ΑΥΤΟ ΤΟ ΠΡΟΒΛΗΜΑ.

ΤΟ ΖΗΤΗΜΑ ΑΝΑΔΥΟΤΑΝ ΣΥΝΕΧΕΙΑ, ΟΤΙ ΑΥΤΟΙ ΟΙ ΑΝΘΡΩΠΟΙ ΗΤΑΝ ΦΩΤΙΣΜΕΝΟΙ, ΤΟ ΣΩΜΑ ΤΟΥΣ ΘΑ ΕΠΡΕΠΕ ΝΑ ΕΙΝΑΙ ΠΙΟ ΥΓΕΙΕΣ ΚΑΙ ΑΥΤΟ ΦΑΙΝΟΤΑΝ ΠΟΛΥ ΛΟΓΙΚΟ. ΟΜΩΣ Η ΥΠΑΡΞΗ ΔΕΝ ΑΚΟΥΕΙ ΣΤΗΝ ΛΟΓΙΚΗ. ΓΙΑ ΤΗΝ ΥΠΑΡΞΗ Η ΠΡΑΓΜΑΤΙΚΟΤΗΤΑ ΤΗΣ ΦΩΤΙΣΗΣ ΕΙΝΑΙ ΠΕΡΑ ΑΠΟ ΤΙΣ ΙΚΑΝΟΤΗΤΕΣ ΤΟΥ ΣΩΜΑΤΟΣ ΚΑΙ ΤΟΥ ΕΓΚΕΦΑΛΟΥ.

ΦΕΡΝΕΙΣ ΚΑΤΙ ΣΤΟ ΣΩΜΑ ΣΟΥ ΚΑΙ ΣΤΟΝ ΕΓΚΕΦΑΛΟ ΣΟΥ ΓΙΑ ΤΑ ΟΠΟΙΑ ΔΕΝ ΕΙΝΑΙ ΦΤΙΑΓΜΕΝΑ, ΓΙΑ ΤΑ ΟΠΟΙΑ ΔΕΝ ΕΙΝΑΙ ΕΤΟΙΜΑ, ΓΙΑ ΑΥΤΑ ΕΙΝΑΙ ΕΝΑ ΝΕΟ ΦΑΙΝΟΜΕΝΟ ΚΑΙ ΑΥΤΟ ΤΟ ΦΑΙΝΟΜΕΝΟ ΕΙΝΑΙ ΠΑΡΑ ΠΟΛΥ ΔΥΝΑΤΟ, ΠΟΥ ΘΑ ΔΗΜΙΟΥΡΓΗΣΕΙ ΠΟΛΛΑ ΕΙΔΗ ΔΙΑΤΑΡΑΧΩΝ. ΙΔΙΑΤΕΡΑ Ο ΥΠΝΟΣ ΔΙΑΤΑΡΑΣΣΕΤΑΙ, ΠΙΟ ΣΥΧΝΑ Ο ΥΠΝΟΣ ΔΙΑΤΑΡΑΣΣΕΤΑΙ ΓΙΑΤΙ Η ΦΩΤΙΣΗ ΕΧΕΙ ΦΕΡΕΙ ΤΟΣΟ ΜΕΓΑΛΗ ΕΠΙΓΝΩΣΗ, ΟΠΟΥ ΔΕΝ ΜΠΟΡΕΙΣ ΝΑ ΕΞΑΝΤΛΗΘΕΙΣ ΤΗΝ ΗΜΕΡΑ, ΔΕΝ ΜΠΟΡΕΙΣ ΝΑ ΕΞΑΝΤΛΗΘΕΙΣ ΟΤΙ ΚΑΙ ΑΝ ΚΑΝΕΙΣ.
ΕΙΝΑΙ ΤΟΣΟ ΔΥΣΚΟΛΟ, ΟΠΩΣ ΕΙΝΑΙ ΔΥΣΚΟΛΟ ΣΤΟΝ ΚΟΙΝΟ ΑΝΘΡΩΠΟ ΝΑ ΞΥΠΝΗΣΕΙ ΑΠΟ ΤΟΝ ΥΠΝΟ, ΟΙ ΚΟΙΝΟΙ ΑΝΘΡΩΠΟΙ ΚΟΙΜΟΥΝΤΑΙ ΤΟΣΟ ΠΟΛΥ, ΟΠΟΥ Η ΒΑΡΥΤΗΤΑ ΤΟΥ ΥΠΝΟΥ ΤΡΑΒΑΕΙ ΟΛΕΣ ΤΟΥΣ ΤΙΣ ΔΥΝΑΜΕΙΣ ΓΙΑ ΝΑ ΞΥΠΝΗΣΟΥΝ, ΠΡΟΣΠΑΘΟΥΝ ΓΙΑ ΛΙΓΟ ΚΑΙ ΞΕΧΝΟΥΝ, Ο ΥΠΝΟΣ ΚΥΡΙΑΡΧΕΙ ΚΑΙ ΤΟΥΣ ΞΑΝΑΠΑΙΡΝΕΙ.

ΤΟ ΑΝΤΙΘΕΤΟ ΣΥΜΒΑΙΝΕΙ ΜΕ ΤΗΝ ΦΩΤΙΣΗ, Η ΕΠΙΓΝΩΣΗ ΕΙΝΑΙ ΤΟΣΟ ΜΕΓΑΛΗ ΠΟΥ ΕΙΝΑΙ ΑΔΥΝΑΤΟΝ ΓΙΑ ΤΟΝ ΥΠΝΟ ΝΑ ΔΙΕΙΣΔΥΣΕΙ ΣΤΟ ΣΩΜΑ. ΣΤΗΝ ΚΑΛΥΤΕΡΗ ΠΕΡΙΠΤΩΣΗ ΤΟ ΣΩΜΑ ΣΟΥ ΜΠΟΡΕΙ ΝΑ ΑΝΑΠΑΥΘΕΙ. ΜΠΟΡΕΙ ΝΑ ΑΝΑΠΑΥΘΕΙ ΠΕΡΙΣΣΟΤΕΡΟ ΑΠΟ ΠΟΤΕ, ΜΠΟΡΕΙ ΝΑ ΞΕΚΟΥΡΑΣΤΕΙ ΠΕΡΙΣΣΟΤΕΡΟ ΑΠΟ ΠΟΤΕ, ΑΛΛΑ Ο ΥΠΝΟΣ ΕΧΕΙ ΕΞΑΦΑΝΙΣΤΕΙ.

ΘΑ ΑΝΑΦΕΡΩ ΤΗΝ ΥΠΟΘΕΣΗ ΤΟΥ ΒΟΥΔΔΑ ΠΟΥ ΠΟΤΕ ΔΕΝ ΑΛΛΑΖΕ ΘΕΣΗ ΣΤΗΝ ΔΙΑΡΚΕΙΑ ΤΟΥ ΥΠΝΟΥ ΤΟΥ, ΠΑΡΕΜΕΝΕ ΣΤΗΝ ΙΔΙΑ ΘΕΣΗ ΟΛΟ ΤΟ ΒΡΑΔΙ. Ο ΜΑΘΗΤΗΣ ΤΟΥ ΑΝΑΝΤΑ ΠΟΛΛΕΣ ΦΟΡΕΣ ΞΥΠΝΟΥΣΕ ΣΤΗΝ ΔΙΑΡΚΕΙΑ ΤΗΣ ΝΥΧΤΑΣ ΚΑΙ ΤΟΝ ΕΒΛΕΠΕ ΣΤΗΝ ΙΔΙΑ ΘΕΣΗ, ΔΕΝ ΜΠΟΡΟΥΣΕ ΝΑ ΤΟ ΠΙΣΤΕΨΕΙ ΠΩΣ ΜΠΟΡΟΥΣΕ ΝΑ ΠΑΡΑΜΕΝΕΙ ΣΤΗΝ ΙΔΙΑ ΘΕΣΗ Ο ΒΟΥΔΔΑΣ ΚΑΤΑ ΤΗΝ ΔΙΑΡΚΕΙΑ ΤΟΥ ΥΠΝΟΥ, ΑΝΑΡΩΤΙΟΤΑΝ ΟΤΙ ΟΙ ΑΝΘΡΩΠΟΙ ΔΕΝ ΜΠΟΡΟΥΝ ΝΑ ΚΡΑΤΗΣΟΥΝ ΤΗΝ ΙΔΙΑ ΣΤΑΣΗ ΑΚΟΜΑ ΚΑΙ ΟΤΑΝ ΕΙΝΑΙ ΞΥΠΝΙΟΙ, ΕΧΟΥΝ ΑΝΗΣΥΧΙΑ ΚΑΙ ΧΡΕΙΑΖΟΝΤΑΙ ΝΑ ΓΥΡΝΟΥΝ ΔΕΞΙΑ, ΑΡΙΣΤΕΡΑ, ΟΜΩΣ ΣΤΟΝ ΥΠΝΟ ΕΙΣΑΙ ΑΣΥΝΕΙΔΗΤΟΣ.
ΜΙΑ ΜΕΡΑ Ο ΑΝΑΝΤΑ ΡΩΤΗΣΕ ΤΕΛΙΚΑ ΤΟΝ ΒΟΥΔΔΑ, ΠΩΣ ΕΛΕΓΧΕΙΣ ΤΗΝ ΙΔΙΑ ΘΕΣΗ ΚΑΤΑ ΤΗΝ ΔΙΑΡΚΕΙΑ ΤΟΥ ΥΠΝΟΥ ΣΟΥ ΟΛΟ ΤΟ ΒΡΑΔΙ? Ο ΒΟΥΔΔΑΣ ΑΠΑΝΤΗΣΕ, ΘΑ ΤΟ ΚΑΤΑΛΑΒΕΙΣ ΜΙΑ ΜΕΡΑ ΟΤΑΝ ΘΑ ΦΩΤΙΣΤΕΙΣ. ΟΜΩΣ ΘΑ ΣΟΥ ΔΩΣΩ ΤΗΝ ΑΠΑΝΤΗΣΗ, ΑΠΛΑ ΑΝΑΠΑΥΟΜΑΙ ΔΕΝ ΚΟΙΜΑΜΑΙ. ΑΠΟ ΤΗΝ ΗΜΕΡΑ ΠΟΥ ΑΦΥΠΝΙΣΤΗΚΑ Ο ΥΠΝΟΣ ΕΞΑΦΑΝΙΣΤΗΚΕ.

ΑΡΚΕΤΑ ΑΛΛΑ ΠΡΑΓΜΑΤΑ ΣΤΟ ΣΩΜΑ ΣΕ ΔΙΑΦΟΡΕΤΙΚΑ ΑΤΟΜΑ ΓΙΑ ΔΙΑΦΟΡΕΤΙΚΟΥΣ ΛΟΓΟΥΣ ΜΠΟΡΕΙ ΝΑ ΔΙΑΤΑΡΑΧΘΟΥΝ. Η ΙΔΕΑ ΟΤΙ Η ΦΩΤΙΣΗ ΘΑ ΦΕΡΕΙ ΚΑΛΥΤΕΡΗ ΥΓΕΙΑ ΕΙΝΑΙ ΑΠΟΛΥΤΑ ΛΑΝΘΑΣΜΕΝΗ.

ΘΑ ΦΕΡΕΙ ΤΗΝ ΟΛΟΤΗΤΑ ΤΗΣ ΣΥΝΕΙΔΗΣΗΣ ΣΑΣ, Η ΟΠΟΙΑ ΣΑΣ ΓΕΜΙΖΕΙ ΠΛΗΡΟΤΗΤΑ.
ΑΛΛΑ ΟΠΩΣ ΤΟ ΠΟΥΛΙ ΣΤΟ ΑΥΓΟ, ΜΙΑ ΜΕΡΑ ΠΡΕΠΕΙ ΝΑ ΑΦΗΣΕΙ ΤΟ ΑΥΓΟ ΠΙΣΩ ΤΟΥ, ΤΟ ΟΠΟΙΟ ΥΠΗΡΞΕ Η ΠΡΟΣΤΑΣΙΑ ΤΟΥ, Η ΖΩΗ ΤΟΥ, ΟΠΟΥ ΧΩΡΙΣ ΑΥΤΟ ΔΕΝ ΘΑ ΕΙΧΕ ΕΠΙΖΗΣΕΙ. ΟΜΩΣ ΤΟ ΠΟΥΛΙ ΔΕΝ ΚΟΙΤΑΕΙ ΠΙΣΩ ΤΟΥ, ΑΝΟΙΓΕΙ ΤΑ ΦΤΕΡΑ ΤΟΥ ΚΑΙ ΒΡΙΣΚΕΙ ΟΤΙ ΟΛΟΣ Ο ΟΥΡΑΝΟΣ ΕΙΝΑΙ ΔΙΚΟ ΤΟΥ.
ΤΟ ΣΩΜΑ ΕΙΝΑΙ ΕΠΙΣΗΣ ΕΝΑ ΕΙΔΟΣ ΟΠΩΣ ΤΟ ΑΥΓΟ, ΣΤΟ ΟΠΟΙΟ Η ΑΠΩΤΕΡΗ ΔΥΝΑΤΟΤΗΤΑ ΤΗΣ ΔΙΑΦΩΤΙΣΗΣ ΜΠΟΡΕΙ ΝΑ ΣΥΜΒΕΙ, ΑΝ ΔΕΝ ΣΥΜΒΕΙ ΘΑ ΣΥΝΕΧΙΖΕΙΣ ΝΑ ΕΧΕΙΣ ΝΕΑ ΣΩΜΑΤΑ, ΑΠΟ ΤΗΝ ΣΤΙΓΜΗ ΠΟΥ Η ΦΩΤΙΣΗ ΘΑ ΣΥΜΒΕΙ, ΤΟ ΣΩΜΑ ΕΙΝΑΙ ΠΛΕΟΝ ΑΝΩΦΕΛΟ.

ΟΙ ΠΕΡΙΣΣΟΤΕΡΟΙ ΑΝΘΡΩΠΟΙ ΠΟΥ ΕΦΤΑΣΑΝ ΣΤΗΝ ΤΕΛΙΚΗ ΔΙΑ-ΦΩΤΙΣΗ ΠΕΘΑΝΑΝ ΑΚΑΡΙΑΙΑ, ΑΠΛΑ ΔΕΝ ΜΠΟΡΟΥΝ ΝΑ ΑΝΑΠΝΕΟΥΝ ΑΛΛΟ, ΔΕΝ ΥΠΑΡΧΕΙ ΛΟΓΟΣ ΓΙΑΤΙ ΘΑ ΠΡΕΠΕΙ ΝΑ ΑΝΑΠΝΕΟΥΝ.

Η ΕΜΠΕΙΡΙΑ ΕΙΝΑΙ ΤΟΣΟ ΠΟΛΥ ΜΕΓΑΛΗ, ΟΠΟΥ Η ΚΑΡΔΙΑ ΣΤΑΜΑΤΑΕΙ. ΔΕΝ ΕΧΟΥΝ ΔΕΙ ΤΙΠΟΤΑ ΑΠΟ ΚΑΤΙ ΤΕΤΟΙΟ, ΠΟΥ ΤΟΥΣ ΠΑΙΡΝΕΙ ΤΗΝ ΑΝΑΠΝΟΗ.

ΠΑΡΑ ΠΟΛΥ ΛΙΓΟΙ ΑΝΘΡΩΠΟΙ ΕΠΙΖΟΥΝ ΟΝΤΩΣ ΔΙΑΦΩΤΙΣΜΕΝΟΙ.
Ο ΛΟΓΟΣ ΓΙΑΤΙ ΑΥΤΟΙ ΟΙ ΑΝΘΡΩΠΟΙ ΕΠΕΖΗΣΑΝ ΕΙΝΑΙ ΠΑΡΑΞΕΝΟΣ. ΟΙ ΑΝΘΡΩΠΟΙ ΠΟΥ ΗΤΑΝ ΠΕΡΙΠΕΤΕΙΩΔΕΙΣ, ΟΙ ΑΝΘΡΩΠΟΙ ΠΟΥ ΕΙΧΑΝ ΧΑΡΕΙ ΑΠΟΛΑΥΣΕΙ ΤΗΝ ΖΩΗ, ΠΟΥ ΕΠΑΙΡΝΑΝ ΡΙΣΚΑ. ΟΙ ΑΝΘΡΩΠΟΙ ΠΟΥ ΕΙΧΑΝ ΖΗΣΕΙ ΩΣ ΣΧΟΙΝΟΒΑΤΕΣ, ΟΙ ΑΝΘΡΩΠΟΙ ΠΟΥ Η ΖΩΗ ΤΟΥΣ ΗΤΑΝ Ο ΛΟΓΟΣ ΤΗΣ ΥΠΑΡΞΗΣ, ΘΑ ΕΠΙΖΗΣΟΥΝ.
ΤΟ ΣΟΚ Η ΑΙΦΝΙΔΙΑ ΠΡΟΣΒΟΛΗ ΘΑ ΕΙΝΑΙ ΕΚΕΙ, ΑΛΛΑ ΕΧΟΝΤΑΣ ΖΗΣΕΙ ΜΙΚΡΟΤΕΡΑ ΣΟΚ, ΠΑΡΟΤΙ ΔΕΝ ΕΧΟΥΝ ΖΗΣΕΙ ΚΑΙ ΔΕΙ ΤΙΠΟΤΑ ΠΑΡΟΜΟΙΟ ΟΠΩΣ ΑΥΤΟ ΤΟ ΤΡΟΜΑΚΤΙΚΟ ΣΟΚ, ΟΜΩΣ ΤΑ ΜΙΚΡΟΤΕΡΑ ΣΟΚ ΤΟΥΣ ΕΧΟΥΝ ΕΤΟΙΜΑΣΕΙ, ΑΚΟΜΑ ΚΑΙ ΓΙΑ ΑΥΤΟ ΤΟ ΤΕΡΑΣΤΙΟ ΦΑΙΝΟΜΕΝΟ, ΕΤΣΙ ΠΑΡΑΜΕΝΟΥΝ ΝΑ ΑΝΑΠΝΕΟΥΝ, ΟΙ ΚΑΡΔΙΑ ΤΟΥΣ ΠΑΡΑΜΕΝΕΙ ΝΑ ΚΤΥΠΑΕΙ. ΑΛΛΑ ΟΜΩΣ ΤΟ ΣΩΜΑ ΠΑΡΑΜΕΝΕΙ ΝΑ ΥΠΟΦΕΡΕΙ ΜΕ ΠΟΛΛΟΥΣ ΤΡΟΠΟΥΣ, ΓΙΑΤΙ ΓΙΑ ΤΟ ΣΩΜΑ ΚΑΤΙ ΕΧΕΙ ΓΙΝΕΙ ΠΟΥ ΔΕΝ ΜΠΟΡΕΙ ΝΑ ΚΑΤΑΛΑΒΕΙ.

ΤΟ ΣΩΜΑ ΕΧΕΙ ΤΗΝ ΔΙΚΗ ΤΟΥ ΣΟΦΙΑ, ΕΧΕΙ ΕΝΑ ΟΡΙΣΜΕΝΟ ΕΙΔΟΣ ΚΑΤΑΝΟΗΣΗΣ, ΛΕΙΡΟΥΡΓΕΙ ΚΑΛΑ ΜΕΣΑ ΣΤΑ ΟΡΙΑ ΤΟΥ, ΑΛΛΑ Η ΦΩΤΙΣΗ ΔΕΝ ΕΙΝΑΙ ΜΕΣΑ ΣΤΑ ΟΡΙΑ ΤΟΥ, ΕΙΝΑΙ ΤΟΣΟ ΑΠΟΜΑΚΡΥΣΜΕΝΗ.
ΕΚΤΕΙΝΕΙ ΤΙΣ ΙΚΑΝΟΤΗΤΕΣ ΤΟΥ ΣΩΜΑΤΟΣ ΠΑΡΑ ΠΟΛΥ, ΟΠΟΤΕ ΟΤΙ ΕΙΝΑΙ ΑΔΥΝΑΤΟ ΠΑΝΩ ΣΤΟ ΣΩΜΑ ΘΑ ΣΠΑΣΕΙ, ΕΠΕΙΔΗ ΑΥΤΟ ΘΑ ΕΙΝΑΙ ΤΟ ΤΕΛΕΥΤΑΙΟ ΣΩΜΑ ΠΟΤΕ ΔΕΝ ΘΑ ΞΑΝΑ ΧΡΕΙΑΣΤΕΙ ΠΑΛΙ, ΕΧΕΙ ΟΛΟΚΛΗΡΩΣΕΙ ΤΗΝ ΛΕΙΤΟΥΡΓΙΑ ΤΟΥ, ΕΧΕΙ ΟΛΟΚΛΗΡΩΘΕΙ ΤΟ ΘΑΥΜΑ.

ΑΣ ΣΚΕΦΤΟΥΜΕ ΟΤΙ ΑΠΟ ΤΟΥΣ ΔΕΚΑ ΠΟΥ ΕΦΤΑΣΑΝ ΣΤΗΝ ΦΩΤΙΣΗ Η ΕΝΝΕΑ ΠΕΘΑΝΑΝ ΑΚΑΡΙΑΙΑ.

ΚΑΙ ΑΠΟ ΤΟΥΣ ΔΕΚΑ ΠΟΥ ΕΖΗΣΑΝ ΟΙ ΕΝΝΕΑ ΕΜΕΙΝΑΝ ΣΤΗΝ ΣΙΩΠΗ, ΧΑΝΟΝΤΑΣ ΤΗΝ ΛΑΒΗ ΣΤΟΝ ΕΓΚΕΦΑΛΟ ΤΟΥΣ.

ΑΥΤΟ ΔΕΝ ΕΧΕΙ ΕΙΠΩΘΕΙ ΠΟΤΕ, ΠΟΛΛΑ ΠΡΑΓΜΑΤΑ ΔΕΝ ΕΧΟΥΝ ΕΙΠΩΘΕΙ ΠΟΤΕ. ΓΙΑΤΙ ΚΑΝΕΝΑΣ ΔΕΝ ΕΧΕΙ ΡΩΤΗΣΕΙ, ΓΙΑΤΙ ΚΑΝΕΝΑΝ ΔΕΝ ΕΧΕΙ ΑΠΑΣΧΟΛΗΣΕΙ, ΓΙΑΤΙ ΚΑΝΕΙΣ ΔΕΝ ΑΝΑΡΩΤΗΘΗΚΕ.

ΥΠΑΡΧΟΥΝ ΧΙΛΙΑΔΥΟ ΠΡΑΓΜΑΤΑ, ΠΟΥ ΑΞΙΖΟΥΝ ΝΑ ΣΗΜΕΙΩΘΟΥΝ, ΑΛΛΑ ΚΑΝΕΝΑΣ ΔΕΝ ΕΧΕΙ ΜΙΛΗΣΕΙ ΓΙΑ ΑΥΤΑ, ΓΙΑ ΠΑΡΑΔΕΙΓΜΑ ΓΙΑΤΙ ΕΝΝΕΑ ΣΤΟΥΣ ΔΕΚΑ ΠΟΥ ΕΧΟΥΝ ΤΗΝ ΕΜΠΕΙΡΙΑ ΤΗΣ ΦΩΤΙΣΗΣ ΠΕΘΑΙΝΟΥΝ ΑΜΕΣΩΣ? ΚΑΝΕΝΑ ΧΕΙΡΟΓΡΑΦΟ ΣΤΟΝ ΚΟΣΜΟ ΔΕΝ ΤΟ ΑΝΑΦΕΡΕΙ. ΤΟ ΖΗΤΗΜΑ ΕΙΝΑΙ ΕΚΤΟΣ ΣΥΖΗΤΗΣΗΣ, ΤΟ ΖΗΤΗΜΑ ΟΥΤΕ ΚΑΝ ΑΝΑΦΕΡΕΤΑΙ ΠΟΥΘΕΝΑ ΚΑΙ ΑΥΤΟ ΣΥΜΒΑΙΝΕΙ ΓΙΑ ΑΙΩΝΕΣ.

ΙΣΩΣ ΝΑ ΦΟΒΟΝΤΟΥΣΑΝ ΟΤΙ ΑΝ ΤΟ ΕΛΕΓΑΝ, ΚΑΘΩΣ ΟΙ ΑΝΘΡΩΠΟΙ ΔΕΝ ΗΤΑΝ ΕΤΟΙΜΟΙ, ΠΩΣ ΑΝ ΑΝΕΦΕΡΑΝ ΤΟ ΖΗΤΗΜΑ, ΟΙ ΑΝΘΡΩΠΟΙ ΘΑ ΕΠΑΥΑΝ ΝΑ ΕΝΔΙΑΦΕΡΟΝΤΑΙ ΓΙΑ ΤΗΝ ΠΡΑΓΜΑΤΙΚΗ ΦΩΤΙΣΗ. ΤΙ ΝΑ ΤΟΥΣ ΕΛΕΓΑΝ ΣΤΟΥΣ ΑΝΘΡΩΠΟΥΣ ΟΤΙ ΑΜΑ ΦΩΤΙΣΤΕΙΣ ΔΕΝ ΘΑ ΜΠΟΡΕΣΕΙΣ ΟΥΤΕ ΚΑΝ ΝΑ ΔΕΙΣ ΤΟΝ ΕΑΥΤΟ ΣΟΥ ΦΩΤΙΣΜΕΝΟ? ΕΙΝΑΙ ΕΝΑ ΠΑΡΑΞΕΝΟ ΠΑΙΧΝΙΔΙ. ΙΣΩΣ ΓΙΑ ΑΥΤΟ ΠΟΤΕ ΔΕΝ ΕΙΠΩΘΗΚΕ. ΟΜΩΣ ΟΠΟΙΟΣ ΔΕΝ ΕΝΔΙΑΦΕΡΕΤΑΙ ΔΕΝ ΘΑ ΕΝΔΙΑΦΕΡΘΕΙ ΚΑΙ ΟΠΟΙΟΣ ΕΝΔΙΑΦΕΡΕΤΑΙ ΚΑΜΜΙΑ ΑΛΗΘΕΙΑ ΔΕΝ ΘΑ ΤΟΝ ΚΑΝΕΙ ΝΑ ΚΑΝΕΙ ΠΙΣΩ ΣΤΗΝ ΕΞΕΛΙΞΗ ΤΟΥ.

ΚΑΝΕΝΑ ΓΡΑΠΤΟ ΔΕΝ ΥΠΑΡΧΕΙ ΠΟΥ ΝΑ ΑΝΑΦΕΡΕΙ ΟΤΙ Η ΦΩΤΙΣΗ ΔΙΑΤΑΡΑΣΣΕΙ ΤΟ ΣΩΜΑ ΚΑΙ ΤΟΝ ΕΓΚΕΦΑΛΟ.

Η ΠΡΑΓΜΑΤΙΚΗ ΤΕΛΙΚΗ ΔΙΑ-ΦΩΤΙΣΗ ΔΙΑΤΑΡΑΣΣΕΙ ΠΑΡΑ ΠΟΛΥ ΤΗΝ ΨΥΧΟΣΩΜΑΤΙΚΗ ΥΓΕΙΑ. ΓΙΑΤΙ ΕΙΝΑΙ ΚΑΤΙ ΠΟΥ ΤΟ ΣΩΜΑ ΔΕΝ ΕΙΝΑΙ ΕΤΟΙΜΟ Η ΔΕΝ ΕΧΕΙ ΕΤΟΙΜΑΣΤΕΙ. Η ΦΥΣΗ ΔΕΝ ΕΧΕΙ ΦΤΙΑΞΕΙ ΚΑΤΙ ΤΕΤΟΙΟ ΜΕΣΑ ΣΕ ΑΥΤΟ ΓΙΑ ΤΗΝ ΦΩΤΙΣΗ, ΩΣΤΕ ΝΑ ΜΠΟΡΕΙ ΝΑ ΤΗΝ ΔΕΙ ΝΑ ΤΗΝ ΠΑΡΑΤΗΡΗΣΕΙ. ΕΙΝΑΙ ΟΠΩΣ ΞΕΦΝΙΚΑ ΕΝΑ ΒΟΥΝΟ ΝΑ ΠΕΣΕΙ ΕΠΑΝΩ ΣΟΥ ΟΠΟΥ ΘΑ ΣΕ ΤΣΑΚΙΣΕΙ.

ΓΙΑΤΙ ΕΝΝΕΑ ΣΤΟΥΣ ΔΕΚΑ ΧΑΝΟΥΝ ΤΗΝ ΟΜΙΛΙΑ ΤΟΥΣ ΚΑΙ ΜΕΝΟΥΝ ΣΤΗΝ ΣΙΩΠΗ?
ΔΙΟΤΙ ΔΕΝ ΕΙΝΑΙ ΠΛΕΟΝ ΙΚΑΝΟΙ ΠΛΕΟΝ ΝΑ ΧΡΗΣΙΜΟΠΟΙΗΣΟΥΝ ΤΟΝ ΜΗΧΑΝΙΣΜΟ ΤΟΥ ΕΓΚΕΦΑΛΟΥ ΤΟΥΣ ΩΣΤΕ ΝΑ ΜΙΛΗΣΟΥΝ, ΕΤΣΙ ΕΙΝΑΙ ΚΑΛΥΤΕΡΑ ΝΑ ΑΠΟΤΡΑΒΗΧΤΟΥΝ ΚΑΙ ΝΑ ΠΑΡΑΜΕΙΝΟΥΝ ΣΙΩΠΗΛΟΙ. ΜΠΟΡΟΥΝ ΝΑ ΔΟΥΝ ΟΤΙ Ο ΕΓΚΕΦΑΛΟΣ ΤΟΥΣ ΔΕΝ ΕΙΝΑΙ ΠΛΕΟΝ ΣΕ ΛΕΙΤΟΥΡΓΙΚΟ ΕΠΙΠΕΔΟ.

Η ΦΥΣΙΚΟΤΗΤΑ ΤΟΥ ΕΓΚΕΦΑΛΟΥ ΕΙΝΑΙ ΤΟΣΟ ΠΑΡΑΞΕΝΗ, ΕΙΝΑΙ ΕΝΑ ΜΙΚΡΟ ΜΕΡΟΣ ΣΤΟ ΟΠΟΙΟ ΥΠΑΡΧΟΥΝ ΕΠΤΑ ΕΚΑΤΟΜΜΥΡΙΑ ΠΑΡΑ ΠΟΛΥ ΜΙΚΡΑ ΚΑΙ ΛΕΠΤΑ ΝΕΥΡΑ, ΠΟΥ ΑΚΟΜΑ ΚΑΙ ΤΟ ΠΙΟ ΜΙΚΡΟ ΣΟΚ ΜΠΟΡΕΙ ΝΑ ΤΑ ΔΙΑΤΑΡΑΞΕΙ ΚΑΙ ΝΑ ΤΑ ΚΑΤΑΣΤΡΕΨΕΙ.

ΚΑΙ Η ΦΩΤΙΣΗ ΠΕΡΙΕΧΕΙ ΤΕΡΑΣΤΙΟ ΣΟΚ ΦΩΤΟΣ. ΠΕΡΝΑΕΙ ΜΕΣΑ ΑΠΟ ΤΟΝ ΕΓΚΕΦΑΛΟ ΔΙΑΤΑΡΑΣΣΟΝΤΑΣ ΠΟΛΛΑ ΚΥΤΤΑΡΑ ΚΑΙ ΠΟΛΛΑ ΝΕΥΡΑ.

ΜΟΝΟ ΕΝΑ ΑΤΟΜΟ ΑΠΟ ΤΟΥΣ ΔΕΚΑ ΜΠΟΡΕΙ ΝΑ ΣΩΣΕΙ ΤΟΝ ΕΓΚΕΦΑΛΟ ΤΟΥ ΚΑΙ ΕΙΝΑΙ ΕΚΕΙΝΟ ΤΟ ΑΤΟΜΟ ΠΟΥ ΕΧΕΙ ΧΡΗΣΙΜΟΠΟΙΗΣΕΙ ΤΟ ΜΥΑΛΟ ΤΟΥ ΤΟΣΟ ΠΟΛΥ ΠΟΥ ΤΑ ΣΕΙΡΙΑΚΑ ΚΑΝΑΛΙΑ ΕΓΙΝΑΝ ΠΟΛΥ ΔΥΝΑΤΑ. ΑΝ ΔΕΝ ΕΙΧΕ ΦΩΤΙΣΤΕΙ ΘΑ ΜΠΟΡΟΥΣΕ ΝΑ ΗΤΑΝ ΕΝΑΣ ΜΕΓΑΣ ΦΙΛΟΣΟΦΟΣ, ΕΝΑΣ ΜΕΓΑΣ ΤΗΣ ΛΟΓΙΚΗΣ, ΕΝΑΣ ΜΕΓΑΣ ΜΑΘΗΜΑΤΙΚΟΣ, Η ΕΝΑΣ ΜΕΓΑΣ ΦΥΣΙΚΟΣ.

ΟΙ ΚΟΙΝΟΙ ΑΝΘΡΩΠΟΙ ΔΕΝ ΧΡΗΣΙΜΟΠΟΙΟΥΝ ΤΟ ΜΥΑΛΟ ΤΟΣΟ ΠΟΛΥ, ΓΙΑ ΤΗΝ ΚΟΙΝΗ ΕΡΓΑΣΙΑ ΤΟΣΟ ΔΥΝΑΤΟ ΜΥΑΛΟ ΔΕΝ ΧΡΕΙΑΖΕΤΑΙ. ΟΙ ΠΕΡΙΣΣΟΤΕΡΟΙ ΑΝΘΡΩΠΟΙ ΧΡΗΣΙΜΟΠΟΙΟΥΝ ΜΟΝΟ ΤΟ 5% ΤΟΥ ΕΓΚΕΦΑΛΟΥ ΤΟΥΣ ΚΑΙ ΟΙ ΑΝΘΡΩΠΟΙ ΠΟΥ ΑΠΟΚΑΛΟΥΜΕ ΙΔΟΦΥΙΕΣ ΧΡΗΣΙΜΟΠΟΙΟΥΝ ΜΟΝΟ ΤΟ 15% ΤΟΥ ΕΓΚΕΦΑΛΟΥ. ΑΝ ΟΜΩΣ ΕΝΑ ΑΤΟΜΟ ΧΡΗΣΙΜΟΠΟΙΗΣΕΙ ΤΟ ΕΝΑ ΤΡΙΤΟ ΤΟΥ ΕΓΚΕΦΑΛΟΥ ΤΟΥ ΔΗΛΑΔΗ ΤΟ 33% ΤΟΤΕ ΕΙΝΑΙ ΔΥΝΑΤΟΣ ΑΡΚΕΤΑ ΟΧΙ ΜΟΝΟ ΝΑ ΕΠΙΖΗΣΕΙ ΣΤΗΝ ΦΩΤΙΣΗ, ΑΛΛΑ ΝΑ ΜΠΟΡΕΣΕΙ ΝΑ ΤΗΝ ΥΠΗΡΕΤΗΣΕΙ ΕΠΙΣΗΣ.

ΑΠΟ ΤΟ ΔΕΚΑ ΤΗΣ ΕΚΑΤΟ ΠΟΥ ΕΠΙΖΕΙ ΜΕ ΣΩΣΜΕΝΟ ΤΟΝ ΕΓΚΕΦΑΛΟ, ΟΙ ΕΝΝΕΑ ΠΟΤΕ ΔΕΝ ΘΑ ΓΙΝΟΥΝ ΜΑΣΤΕΡΣ.
ΜΟΝΟ ΕΝΑΣ ΘΑ ΓΙΝΕΙ ΑΡΧΩΝ ΜΑΣΤΕΡ, ΟΙ ΕΝΝΕΑ ΘΑ ΓΙΝΟΥΝ ΜΕΓΑΛΟΙ ΔΙΔΑΣΚΑΛΟΙ ΘΑ ΜΠΟΡΟΥΝ ΝΑ ΜΙΛΟΥΝ ΓΙΑ ΤΗΝ ΕΜΠΕΙΡΙΑ ΤΟΥΣ, ΝΑ ΓΡΑΨΟΥΝ ΒΙΒΛΙΑ, ΜΠΟΡΕΙ ΝΑ ΓΙΝΟΥΝ ΠΟΛΥ ΓΝΩΣΤΟΙ ΔΙΔΑΣΚΑΛΟΙ, ΟΙ ΑΝΘΡΩΠΟΙ ΜΠΟΡΕΙ ΝΑ ΤΟΥΣ ΜΠΕΡΔΕΥΟΥΝ ΠΩΣ ΕΙΝΑΙ ΜΑΣΤΕΡΣ, ΜΠΟΡΕΙ ΝΑ ΕΧΟΥΝ ΠΟΛΛΟΥΣ ΑΚΟΛΟΥΘΟΥΣ, ΑΛΛΑ ΔΕΝ ΕΙΝΑΙ ΜΑΣΤΕΡΣ. ΓΙΑΤΙ Η ΠΟΙΟΤΗΤΑ ΤΟΥ ΜΑΣΤΕΡ ΛΕΙΠΕΙ ΑΠΟ ΑΥΤΟΥΣ.
Ο ΜΑΣΤΕΡ ΔΕΝ ΕΙΝΑΙ ΜΟΝΟ ΕΝΑΣ ΔΙΔΑΣΚΑΛΟΣ. Ο ΜΑΣΤΕΡ (ΑΡΧΩΝ) ΕΙΝΑΙ ΕΝΑΣ ΜΑΓΝΗΤΗΣ.

ΝΑ ΔΙΔΑΞΕΙΣ ΕΙΝΑΙ ΜΙΑ ΥΠΟΘΕΣΗ, ΑΛΛΑ ΝΑ ΔΙΔΑΞΕΙΣ ΜΕ ΜΑΓΝΗΤΙΚΗ ΔΥΝΑΜΗ ΟΠΟΥ ΑΠΛΑ ΝΑ ΤΟΝ ΑΚΟΥΣΕΙΣ ΜΕΤΑΜΟΡΦΩΝΕΣΑΙ, ΤΟΤΕ ΥΠΑΡΧΕΙ Ο/Η ΜΑΣΤΕΡ.

ΠΟΥ ΣΗΜΑΙΝΕΙ, Ο ΔΙΔΑΣΚΑΛΟΣ ΜΠΟΡΕΙ ΝΑ ΣΟΥ ΔΩΣΕΙ ΛΟΓΙΑ ΑΛΛΑ ΔΕΝ ΜΠΟΡΕΙ ΝΑ ΣΟΥ ΔΩΣΕΙ ΖΩΗ ΟΠΩΣ Ο ΑΡΧΩΝ. 
Ο ΔΙΔΑΣΚΑΛΟΣ ΜΠΟΡΕΙ ΝΑ ΣΟΥ ΔΩΣΕΙ ΕΞΗΓΗΣΕΙΣ, ΑΛΛΑ ΔΕΝ ΜΠΟΡΕΙ ΝΑ ΣΟΥ ΔΩΣΕΙ ΤΗΝ ΕΜΠΕΙΡΙΑ ΟΠΩΣ Ο ΑΡΧΩΝ.
Ο ΔΙΔΑΣΚΑΛΟΣ ΜΠΟΡΕΙ ΝΑ ΠΛΗΣΙΑΣΕΙ ΤΟ ΜΥΑΛΟ ΣΟΥ, ΑΛΛΑ ΔΕΝ ΜΠΟΡΕΙ ΝΑ ΦΤΑΣΕΙ ΤΗΝ ΚΑΡΔΙΑ ΣΟΥ ΟΠΩΣ Ο ΑΡΧΩΝ.

ΓΙΑΤΙ ΣΥΜΒΑΙΝΕΙ ΜΟΝΟ ΣΤΟ 1% ΤΗΣ ΕΚΑΤΟ.
ΟΤΑΝ ΠΡΙΝ ΑΠΟ ΤΗΝ ΦΩΤΙΣΗ ΚΑΠΟΙΟΣ/Α ΗΤΑΝ ΔΙΔΑΣΚΑΛΟΣ ΗΔΗ. ΑΚΟΜΑ ΚΑΙ ΑΝ ΔΕΝ ΕΙΧΕ ΤΗΝ ΕΜΠΕΙΡΙΑ, ΠΟΥ ΟΜΩΣ Η ΙΔΙΟΦΥΙΑ ΤΟΥ ΗΤΑΝ ΤΟΣΟ ΠΟΛΥ ΤΕΡΑΣΤΙΑ ΠΟΥ ΜΠΟΡΟΥΣΕ ΝΑ ΚΑΤΑΝΟΗΣΕΙ ΤΙ ΕΙΧΕ ΣΥΜΒΕΙ ΣΤΟΥΣ ΑΛΛΟΥΣ ΠΟΥ ΤΗΝ ΕΙΧΑΝ, ΠΟΥ ΔΕΝ ΧΡΕΙΑΖΟΤΑΝ ΝΑ ΔΙΑΠΡΑΤΤΕΙ ΛΑΘΗ ΓΙΑ ΝΑ ΜΑΘΕΙ. ΔΙΟΤΙ ΜΠΟΡΟΥΣΕ ΝΑ ΔΕΙ ΤΟΥΣ ΑΛΛΟΥΣ ΝΑ ΔΙΑΠΡΑΤΤΟΥΝ ΛΑΘΗ ΚΑΙ ΑΥΤΟ ΗΤΑΝ ΑΡΚΕΤΟ ΓΙΑ ΕΚΕΙΝΟΝ/Η ΓΙΑ ΝΑ ΜΑΘΕΙ. ΚΑΙ ΑΝ ΗΤΑΝ ΑΠΟ ΤΗΝ ΠΟΛΥ ΜΙΚΡΗ ΗΛΙΚΙΑ ΕΥΚΡΙΝΗΣ ΚΑΙ ΕΧΕΙ ΔΙΑΣΚΕΔΑΣΕΙ ΜΕ ΤΙΣ ΠΟΛΥ ΒΑΘΙΕΣ ΕΝΝΟΙΕΣ ΤΩΝ ΛΕΞΕΩΝ, ΤΗΝ ΜΟΥΣΙΚΗ ΤΟΥΣ, ΤΗΝ ΠΟΙΗΣΗ ΤΟΥΣ, ΑΝ ΗΤΑΝ ΕΚΦΡΑΣΤΙΚΟΣ, ΑΝ ΔΕΝ ΕΙΧΕ ΠΟΤΕ ΠΙΑΣΕΙ ΤΟΝ ΕΑΥΤΟ ΤΟΥ ΣΤΗΝ ΔΥΣΚΟΛΙΑ ΝΑ ΜΗΝ ΜΠΟΡΕΙ ΝΑ ΕΚΦΡΑΣΤΕΙ, ΚΑΙ ΑΝ Η ΕΚΦΡΑΣΗ ΤΟΥ ΜΠΟΡΟΥΣΕ ΝΑ ΕΙΝΑΙ ΠΕΙΣΤΙΚΗ, ΟΧΙ ΟΤΙ ΕΠΙΧΕΙΡΗΜΑΤΟΛΟΓΙΑ ΤΟΥ ΗΤΑΝ ΚΑΛΥΤΕΡΗ ΑΠΟ ΤΗΝ ΕΠΙΧΕΙΡΗΜΑΤΟΛΟΓΙΑ ΣΟΥ, ΑΛΛΑ Ο ΤΡΟΠΟΣ ΠΟΥ ΧΕΙΡΙΖΕΤΑΙ Η ΠΟΙΗΤΙΚΟΤΗΤΑ ΤΗΣ ΕΚΦΡΑΣΗΣ ΤΟΥ, Η ΜΟΥΣΙΚΗ ΤΗΣ ΕΚΦΡΑΣΗΣ ΤΟΥ ΠΟΥ ΠΕΙΘΕΙ ΑΚΟΜΑ ΚΑΙ ΠΡΙΝ ΕΜΠΕΙΡΙΩΣΕΙ ΤΟΝ ΕΑΥΤΟ ΤΟΥ.

ΑΝ ΑΥΤΟ ΤΟ ΕΙΔΟΣ ΤΟΥ ΑΝΘΡΩΠΟΥ ΤΥΧΕΙ ΝΑ ΦΩΤΙΣΤΗ! ΤΟΤΕ ΕΡΧΕΤΑΙ ΜΕ ΠΟΛΥ ΕΥΚΡΙΝΗ ΠΡΟΣΟΝΤΑ. Η ΦΩΤΙΣΗ ΤΟΥ ΘΑ ΔΩΣΕΙ ΕΡΓΟ ΣΤΗΝ ΕΥΚΡΙΝΙΑ ΤΟΥ, ΘΑ ΤΟΥ ΔΩΣΕΙ ΜΑΓΝΗΤΙΣΜΟ, ΘΑ ΤΟΥ ΔΩΣΕΙ ΠΡΟΣΤΑΣΙΑ ΑΠΟ ΤΟ ΝΑ ΑΠΟΤΥΧΕΙ, ΘΑ ΤΟΥ ΔΩΣΕΙ ΠΡΟΣΤΑΣΙΑ ΑΠΟ ΤΟ ΝΑ ΑΠΟΚΤΗΣΕΙ ΠΑΡΑΠΑΝΩ ΕΞΟΥΣΙΑ, ΘΑ ΤΟΝ/ΤΗΝ ΚΑΝΕΙ ΕΥΚΟΛΑ ΝΑ ΑΓΑΠΗΘΕΙ ΜΕΣΑ ΣΕ ΕΜΠΙΣΤΟΣΥΝΗ.

ΕΙΝΑΙ ΠΟΛΥ ΣΠΑΝΙΟ ΦΑΙΝΟΜΕΝΟ ΠΡΩΤΑ ΓΙΑ ΤΟ ΑΤΟΜΟ ΝΑ ΕΧΕΙ ΤΗΝ ΕΜΠΕΙΡΙΑ ΤΗΣ ΦΩΤΙΣΗΣ, ΥΣΤΕΡΑ ΝΑ ΚΡΑΤΗΘΕΙ ΣΤΗΝ ΖΩΗ ΑΠΟ ΤΟ ΦΑΙΝΟΜΕΝΟ, ΥΣΤΕΡΑ ΝΑ ΣΩΣΕΙ ΤΟΝ ΕΓΚΕΦΑΛΟ ΤΟΥ, ΩΣΤΕ ΝΑ ΜΠΟΡΕΣΕΙ ΝΑ ΓΙΝΕΙ ΕΝΑΣ/ΜΙΑ ΜΑΣΤΕΡ (ΑΡΧΩΝ) ΚΑΙ ΓΙΑ ΝΑ ΓΙΝΕΙ ΜΑΣΤΕΡ ΜΑΓΝΗΤΗΣ ΜΕΤΑ ΑΠΟ ΟΛΑ ΑΥΤΑ, ΕΞΑΡΤΑΤΑΙ ΑΝ ΕΙΧΕ ΠΡΙΝ ΤΗΝ ΦΩΤΙΣΗ ΤΟΥ, ΑΣΚΗΣΕΙ ΤΟ ΜΥΑΛΟ ΤΟΥ, ΤΟΥΛΑΧΙΣΤΟΝ ΣΤΟ ΕΝΑ ΤΡΙΤΟ ΤΩΝ ΙΚΑΝΟΤΗΤΩΝ ΤΟΥ, ΛΙΓΟΤΕΡΟ ΑΠΟ ΑΥΤΟ ΔΕΝ ΘΑ ΜΠΟΡΕΣΕΙ ΝΑ ΤΟ ΕΠΙΤΥΧΕΙ.

ΟΞΥΝΕΤΑΙ ΤΗΝ ΑΝΤΙΛΗΨΗ ΤΗΣ ΙΔΙΟΦΥΙΑ ΣΑΣ ΤΟΥΛΑΧΙΣΤΟΝ ΣΤΟ 33% ΤΗΣ ΕΚΑΤΟ ΤΩΝ ΙΚΑΝΟΤΗΤΩΝ ΤΟΥ ΜΥΑΛΟΥ ΣΑΣ, ΚΑΙ ΤΑΥΤΟΧΡΟΝΑ ΔΙΑΛΟΓΙΣΤΕΙΤΕ. ΩΣΤΕ ΤΗΝ ΜΕΡΑ ΠΟΥ ΜΠΟΡΕΙ ΝΑ ΦΩΤΙΣΤΕΙΤΕ, ΘΑ ΜΠΟΡΕΣΕΤΕ ΝΑ ΠΕΙΤΕ ΚΑΤΙ ΣΤΟΝ ΚΟΣΜΟ. ΕΚΑΤΟΜΜΥΡΙΑ ΧΡΟΝΙΑ Η ΥΠΑΡΞΗ ΑΝΑΜΕΝΕΙ ΚΑΠΟΙΟΝ ΝΑ ΦΩΤΙΣΤΕΙ ΚΑΙ ΟΤΑΝ ΚΑΠΟΙΟΣ ΦΩΤΙΣΤΕΙ, Η ΥΠΑΡΞΗ ΘΕΛΕΙ ΝΑ ΜΟΙΡΑΣΤΕΙ ΤΗΝ ΑΛΗΘΙΝΗ ΠΡΑΓΜΑΤΙΚΟΤΗΤΑ ΤΗΣ, ΝΑ ΤΗΝ ΔΙΑΜΟΙΡΑΣΕΙ Ο ΦΩΤΙΣΜΕΝΟΣ ΣΤΟΝ ΚΟΣΜΟ, ΣΕ ΟΛΟΥΣ ΑΥΤΟΥΣ ΠΟΥ ΓΡΗΓΟΡΑ ΖΟΥΝΕ, ΜΕ ΟΠΟΙΟΔΗΠΟΤΕ ΑΝΤΙΤΙΜΟ.

ΔΕΝ ΠΡΟΚΕΙΤΑΙ ΟΛΟΙ ΝΑ ΑΦΥΠΝΙΣΤΟΥΝ, ΑΛΛΑ ΚΑΠΟΙΟΣ ΙΣΩΣ ΑΚΟΥΣΕΙ ΤΟ ΚΑΛΕΣΜΑ, ΑΚΟΜΑ ΚΑΙ ΑΝ ΛΙΓΟΙ ΑΚΟΥΣΟΥΝ ΤΟ ΚΑΛΕΣΜΑ, ΑΥΤΗ Η ΑΝΤΑΜΟΙΒΗ ΕΙΝΑΙ ΑΡΚΕΤΗ.

 
ΑΠΟ ΤΗΝ ΜΥΣΤΙΚΗ ΓΛΩΣΣΑ ΤΩΝ ΦΩΤΙΣΜΕΝΩΝ




 

Τετάρτη, 24 Σεπτεμβρίου 2014

Let Thy Will Be Done (Surrender) - Cultivating Spiritual Awareness

'Ishwara Pranidhana' – ‘Let Thy Will Be Done’ (Surrender)

Ishwara Pranidhana Indicates a level of Surrender where we are not subject to Our Mental Whims and Desires. In normal life we find it difficult to surrender to something that is different from us. It is even difficult to surrender to God or to Guru.

If we try, certain thoughts come, certain influences affect our belief, doubt creeps in, questioning begins and we again fall prey to the mental influences.

Spiritual Aspirants who are trying to follow a Spiritual Lifestyle have to face those confusions and doubts, because Surrender is never complete in our Lives.

Surrender Simply means 'Not being a SLAVE to the Mental Whims, Fantasies and Desires'.
Right now we have Surrendered Ourselves to Our Mind.

The Mind says, “Do this” – 'We Do It'. The Mind says, “Say this” – We Say it'. The Mind Says, “Desire this” – 'We Desire It'. The Mind says, “Reject that” – 'We Reject It'. We have Become Slaves of Our Mind.

The Real meaning of 'Surrender' is coming out of this Situation and Surrendering to the Cosmic Divine Nature', becoming 'Master of the Mind' and tuning oneself with the Higher Self. 
This Surrender is the First Step of 'Ishwara Pranidhana' – ‘Let Thy Will Be Done’.

It is also a Philosophy, a Concept, an Idea, that we try to Develop. One who can develop this Philosophy and Live accordingly, who can Cultivate that Spiritual Strength and Energy Within, is recognized as a 'Disciple' and eventually, in the course of time, as an 'Enlightened Being'.

The 'Highest Spiritual Value' to be cultivated in life is 'Ishwara Pranidhana'. The Moment You live that, Your Yoga also reaches its Point of Culmination. Ishwara Pranidhana is Identifying with the 'Inner Pure Nature'.

- Swami Niranjanananda (Bihar School of Yoga)




Cultivating Spiritual Awareness

Swami Niranjanananda Saraswati

How can we live in the presence of guru and God in our daily lives?

Swami NIranjanananda Saraswati. There are no guidelines on how to practise and live spiritual life. The basic framework has been given in the yogic, tantric and vedic traditions, but ultimately we have to manage our own thoughts, ideas, beliefs and convictions. Until we do that, there is no spiritual development.

Spiritual development is not mechanical. It does not mean that if we do a certain practice, we will get a definite result. As long as we are doing something physical or mental, that is fine, because we know what the end result of asana and pranayama, or mantra practice, or meditation practice will be. However, it must be emphasized that the practices can only lead us to a certain point. Beyond that we have to adjust, modify and alter our mental expressions and develop a new perspective. Developing a new vision marks the awakening of the spiritual faculty within us. Hatha yoga or raja yoga do not indicate the awakening of spiritual faculties. Understanding, modifying and changing the mental vrittis indicates the beginning of spiritual awareness.

How do we modify or fine-tune our ideas, thoughts, convictions and beliefs, which are the basic building blocks of our nature? The answer has been given in the Yoga Sutras. The yamas and niyamas have to be lived. It is not necessary to practise all five yamas or all five niyamas, but it is important to master one yama or one niyama.

The highest practice one can do to cultivate spiritual awareness is ishwara pranidhana, which is the final niyama. Ishwara pranidhana means ‘let thy will be done’. Allowing oneself to be the recipient of the divine will is the highest virtue that can be cultivated. It is the highest state of mind that can be developed and experienced. It is the culmination of jnana, the culmination of bhakti and the culmination of karma. When jnana, knowledge, bhakti, faith or devotion, and karma, behaviour or performance, fuse into one and are directed to fulfilment of the divine will, ishwara pranidhana, then that would be the highest state we can aspire for as spiritual aspirants. Ishwara pranidhana indicates letting go of the personal hang-ups, the personal attachments and the holding onto things that we consider dear. Remember that contentment, santosha, comes before ishwara pranidhana.

Ishwara pranidhana is the last of the niyamas. If you follow the sequence of the yamas and niyamas, it is number ten. Beyond that there is no other yama or niyama. Being number ten, ishwara pranidhana indicates that a certain amount of preparation has taken place already and you are experiencing the divine will. Through the generation of faith and innocence, letting go of the self-oriented, self-centred awareness, one is able to finally tune oneself to God’s energy or guru’s energy.

Ishwara pranidhana also indicates a level of surrender where we are not subject to our mental whims and desires. In normal life we find it difficult to surrender to something that is different from us. It is even difficult to surrender to God or to guru. If we try, certain thoughts come, certain influences affect our belief, doubt creeps in, questioning begins and we again fall prey to the mental influences. Christ’s disciples had to face doubts. Spiritual aspirants who are trying to follow a spiritual lifestyle have to face those confusions and doubts, because surrender is never complete in our lives.

Surrender simply means not being a slave to the mental whims, fantasies and desires. Right now we have surrendered ourselves to our mind. The mind says, “Do this” – we do it. The mind says, “Say this” – we say it. The mind says, “Desire this” – we desire it. The mind says, “Reject that” – we reject it. We have become slaves of our mind. The real meaning of surrender is coming out of this situation and surrendering to the cosmic divine nature, becoming master of the mind and tuning oneself with the higher Self. This surrender is the first step of ishwara pranidhana – ‘let thy will be done’. It is also a philosophy, a concept, an idea, that we try to develop. One who can develop this philosophy and live accordingly, who can cultivate that spiritual strength and energy within, is recognized as a disciple and eventually, in the course of time, as an enlightened being. The highest spiritual value to be cultivated in life is ishwara pranidhana. The moment you live that, your yoga also reaches its point of culmination.

Ishwara pranidhana is identifying with the inner pure nature. Once you have identified with your inner nature, you have attained ishwara pranidhana, and you don’t remain you. That is the turning point in the aspirant’s life. Everything is guided by our ego. Our thoughts are guided by the ego, our expectations are motivated by the ego, our efforts are energized by the ego, our responses and reactions and identifications are associated with the ego.

If you have a confrontation with your enemy, do you react to the person or to the ideology that person conveys to you? There is a clash of egos, you both have different viewpoints, and the person and the ideology become separate. So most of the time you will react to the person because there is no acknowledgement of the ideology. If there was recognition of the ideology, then the person would be redundant, and become the follower of the ideology. But we always watch the person and we respond accordingly.

However, we don’t respond to the person, but to the reaction that we feel within us for that person – anger or hatred. So we are responding to our own emotion. We are reacting to our own anger. These are the traits that a psychologist or psychoanalyst tries to discover about the cause of a disturbance or imbalance. Again it is so coloured by the ego that it becomes impossible to know where we are reacting, with what we are identifying. We are identifying with ourselves and definitely not with the other person or with the situation.

The practice of ishwara pranidhana is identifying with your inner nature. If you experience ishwara pranidhana, then you have let go of the identification with jealousy and anger, with desires and passions, with all the so-called ‘normal’ responses. Once this identification is gone, one’s responses change and are no longer self-oriented. Instead of being focused on oneself, one is now focused outwards like the beam of a torch.

Ishwara pranidhana is not only a mental sadhana. Outer changes also help to attain ishwara pranidhana. What made St Francis of Assisi a saint? It was not his realization of God or Christ, or religion, or his compassion and love. It was the vow he had taken of poverty and chastity. To move from a life of luxury to a life of poverty and to maintain the discipline is very difficult. Do we have the capacity to make external changes in our life, to take a vow and live it, or are we too weak and infirm? A vow, or vrat, reflects a change in lifestyle. Test yourself. Undergo a little physical hardship. One night a week sleep on a mattress on the floor. One day a week miss one meal and have something light to eat for the next. In this manner by adjusting certain situations and conditions and disciplining yourself little by little, you will find that your lifestyle will influence your mind and your mental receptivity.

The yamas and niyamas are not a mental process only. They are a process by which you become aware of yourself. As you become aware of yourself, you have to fine-tune your channels. But at the same time, the outer external change and discipline is equally important. Without it the yamas and niyamas cannot be lived.

What are the components of meditation?

First of all, meditation is a process of removing stress from our personality. Meditation becomes a technique of stress management, through which the psychological and emotional frustrations are cleared.

After that, meditation becomes a way of providing the mind with a focus – concentration. This is the second component. The state of concentration is so fine that there are no distractions and dissipations from the senses affecting it. Concentration is not internalization. It is just taking control of the four wild runaway horses, holding the reins of manas, buddhi, chitta and ahamkara, and directing them to move on the path that you have decided.

Then the third component is the process of internalization, diving deep into the inner nature, and discovering what the building blocks of our personality are – the samskaras, the karmas, the influences, the impressions, the foundations of our mental, and psychological, emotional nature.

The fourth component is then connecting with the positive self, connecting with the creative strength. When we connect with this positive energy and cultivate positive qualities in our life, then meditation takes us from the conditioned nature to sattwa, the luminous nature of the self. And then meditation helps us to overcome our ego connections. The individual self is transcended.

After transcending the individuality, samadhi is experienced: absolute harmony and balance. In the second chapter of the Bhagavad Gita, Arjuna asks Krishna, “Can you describe how a person who is realized lives, acts, walks, talks, sleeps, eats and moves?” Krishna replies, “That person’s actions are no different to ours. He moves like you and me, he eats like you and me, he sleeps like you and me, he thinks like you and me. The only difference is that he has overcome the duality of life. Whereas initially we do everything for ourselves and are the centre of the universe, now love and compassion have become the centre of the universe, and everything else revolves around that.”

This statement indicates the progression of meditation from the management of anger, frustration, stress and phobias to the development of self-awareness, to connecting with the positive nature and discovering peace and harmony, to living a complete life by not connecting with ourselves but with the world around us. That is the relevance of meditation today.

Self-realization is attainable, but not necessarily needed. What is needed is the ability to manage ourselves in a better way. Let us start with that. If we can learn how to handle ourselves in a better way, maybe we will discover that we don’t need to be realized, that we are in that state of realization all the time.

- Swami Niranjanananda (Bihar School of Yoga)





Τρίτη, 16 Σεπτεμβρίου 2014

Kriya Yoga The Real - An Introduction

Kriya Yoga the Ancient system of Tantra
By Paramahamsa Satyananda Saraswati

All of us have potential which is beyond even
our wildest dreams, but most of this potential
remains untapped. Each person has the
capacity to experience different planes of
consciousness, yet most of us live in the lower
planes, without experiencing higher levels of
existence, or even believing that they exist.

Many people are unhappy in the world,
dissatisfied and yet not sure what is lacking in
their lives. The basic reason for this unhappiness
is our attachment to the material plane
of existence. Once we gain a glimpse of higher
spheres of consciousness, then our unhappiness
and discontent automatically fade away.
There are various systems of yoga, such as
raja yoga, kundalini yoga, etc., which are widely
propagated throughout the world. All are
aiming at transcendental states where one
starts to commune with one's inner being.
Most of the systems emphasize the importance
of concentration as a means of withdrawing
consciousness from the outside surroundings
and directing it into the innermost realms of
the mind.

Without becoming too involved in the field
of semantics, let us first of all define what is
commonly understood by concentration
implies the focussing of one's
consciousness towards one point, either external
or internal, to the exclusion of all other
subjects or thoughts. Now this is not such an
easv process, for our consciousness in connection
with our minds is habituated to movement
from one point to the next, from one object to
another. Any attempt on our part to subjugate
the consciousness and make it dwell on one
point imposes strain on the mind resulting in
tension and frustration at our failure to curb
its wandering tendency.

If you observe yourself you will find that
your consciousness has a natural tendency to
have a diverse perception and to move from
one object to the next. Try to concentrate on
one thing for a few minutes and you will
convince yourself of this fact. You will be conscious
of a never-ending stream of thoughts,
some that seem related to each other and
others that seem totally unconnected. This
occurrence of unconnected thoughts is known
as distraction (vikshepa) and is a limitation of
the mind.

Many systems of yoga tell you to place an
object in front of you or to visualize an internal
image, concentrate on it, and lo and behold
you will start to explore the subconscious
depths of the mind. Although the method is
correct and can bring wonderful experiences,
it takes no consideration of the wandering
tendency of our consciousness, which makes
concentration impossible for most people.

Concentration is possible only if a person is
very relaxed mentally and physically. Most
people cannot relax, or if they do it is on rare
occasions. For this reason the mind continually
projects streams of differing thoughts to
conscious perception. As such, to ask most
people to concentrate is impossible. And if
they try to concentrate, they will tend to try to
suppress the disturbing factors in the mind
and create more tension in themselves.

Concentration is something that occurs
spontaneously in a very relaxed mind and
body. Until relaxation is achieved, concentration,
real concentration that is, remains
impossible. A system is required which progressively
leads a person to deeper states of
relaxation, until concentration becomes the
spontaneous activity of consciousness. This
system is the system of kriya yoga.

Before we talk about kriya yoga, let us briefly
discuss where concentration, relaxed concentration
that is, will lead us. The fruit or
culmination of deep one-pointed concentration
is the occurrence of the spontaneous state of
meditation. Most people have heard of meditation,
yet very few people have actually
experienced it. It arises only under conditions
of almost abnormal relaxation (yes, abnormal
is the right word, for most people never
experience deep states of relaxation; even
during sleep they are plagued by subconscious
worries, phobias, fears, etc.) of both mind and
body, together with a high state of conscious
alertness. Many people think that they are
meditating, but in fact they are probably not.

Modern scientific instruments can even show
whether a person is in a state of meditation or
not. These instruments measure electrical wave
patterns emitted from the brain. The frequency
and amplitude of these brain waves
indicate the inner state of mind.

During concentration there is a continuity
of consciousness and this condition allows our
subconscious forces to rise up. The hidden
psychological patterns in the subconscious
mind start to manifest. Normally, because of
our mental distractions, we are totally unable
to contact or express our inner power. During
deep periods of concentration we start to
understand the deeper aspects of our being.
So the fruits of concentration are substantial.

Many people, whether they have experienced
meditation or not, know that great things are
in store for them if only they can concentrate
deeply. Because they are not relaxed, however,
they force their consciousness to dwell on one
point. Of course they are only following the
instructions of most systems of yoga or yoga
teachers. They don't realize that the systems
of yoga are correct, but that they presuppose
a reasonable level of relaxation, something
that is not attained by most people todav. The
result of this forced concentration is greater
tension and frustration. Meditation eludes
them. To repeat: it is not the method that is
wrong; its failure to bring results in most cases
is due to the fact that people are not ready for
the system. Most people have too many
disturbances in their minds to be able to
concentrate. Once the deep-rooted complexes
have been removed, the ones that most of us
are not aware of, then relaxation becomes
possible; it becomes natural and deep. 
Meditation starts to occur spontaneously. 
No effort is required.

Questions arise such as "How can most
people learn to explore their minds?" "If they
cannot concentrate what should they do?"
"How can one attain meditational experience?"
This is where kriya yoga comes to the rescue.

Kriya yoga seems to defy or contradict the
basic rules of yoga. It says that you should not
try to concentrate your mind. Don't make any
effort to bring about one-pointedness. Leave
your consciousness freedom of movement, but
let it tiy to follow prescribed internal movements.

Kriya yoga accepts most people's
limitations; if you are unable to concentrate
then another method must be used to accomplish
the same final result.

Kriya yoga is more interested in awareness
than concentration. What do we mean by awareness?
By awareness we mean conscious
attention of thoughts or of objects, either
external or internal, without necessarily being
one-pointed. Simultaneously, and this is most
important, the word awareness implies that
the individual knows that his attention is at a
particular place or on a train of thought. The
word implies a relationship between the activity
of perception and the perceiver. If a person
does not know he is perceiving something,
then he is not aware. Awareness implies that
the individual does not try to suppress an
ever-arising stream of thoughts, even if they
have nothing to do with his direction of
perception; he merely lets the thoughts arise
and disappear, remaining as a witness to them.
Other people might understand something
different by the word awareness, but the previous
explanation is what we mean. When a
person is sufficiently relaxed, especially in the
deeper layers of the subconscious mind, then
awareness will lead to one-pointedness or
concentration.

Kriya yoga does not presuppose concentration
or even withdrawal of your awareness
from the outside surroundings. As such, it is
more suitable for most people today, since
they are habituated to extroversion and to an
awareness which tends to move here and there,
and not dwell on one point to the exclusion of
others. If you cannot concentrate and your
conscious perception jumps here and there, it
doesn't matter - just carry on your kriya yoga
practices without becoming worried or frustrated.
Kriya yoga doesn't ask you to withdraw
your mind to one point; it asks you to do just
the opposite - to actually move your awareness,
to rotate your consciousness from one
point to another.

The very word kriya means activity or movement,
and in this context activity or movement
of awareness or consciousness. The word kriya
also means practical or preliminary and in this
sense it means the preliminary practice which
leads to yoga; yoga here meaning the culmination,
the union, the final result of practice, not
the process as we normally understand it. Thus
as we have already explained, in contrast to
other forms of yoga, kriya yoga does not ask
you to curb your mental fluctuations, but asks
you to purposely create activity in your consciousness.
In this way, mental faculties are
harmonized and flower into their fullest
potential, and coordination is brought about
between the nervous system and the brain.

The source of the practices of kriya yoga
goes back into antiquity and slowly evolved
over a period of time through practice and
experience. Eventually the practices, or kriyas,
were written down and can still be found in the
numerous tantric texts. These were written in
Sanskrit, and to date only a few have been
translated into other languages. The full form
of kriya yoga consists of a combination of over
seventy kriyas. Out of these kriyas, about
twenty or so are commonly known.

Kriya yoga has been taught to large numbers
of people throughout the world. Many
people have gained wonderful benefits, yet
others have gained little or nothing even
though they might have practised regularly
and with enthusiasm. The fault generally lies
in the sequence of the practices. If the sequence
is wrong, then the system of kriya yoga loses
its full power, for the different kriyas bear a
close relationship to each other. As an analogy,
consider music. There are a certain number of
musical notes. If these notes are played in a
certain order, then beautiful music can result.

If they are played in another sequence, then
ear-jarring noise can result. The sequence is
of the utmost importance. It is the same with
the kriya yoga practices.

Another important requirement of successful
practice of kriya yoga is the correct preparation. 

Again, many people learn kriya
yoga as their first introduction to yoga practices
in general, and so gain little or no benefit
because their bodies and minds are not ready
and they lack the ability to perform basic yogic
techniques. 

A full preparation is essential and
includes the following:

1. Body control and sound health. This is a
basic aim and is achieved through hatha yoga.
by body control we do not mean the type of
control that people in circuses have developed,
but sufficient to perform yogic practices,
including kriya yoga, with ease. Health, needless
to say, is of utmost importance, not only
for more advanced kriya yoga practices but
for everyday life. If you have some disease or
pain it is very difficult to think of anything else,
let alone try to practise kriya yoga or any
other higher form of yoga practice. For this
reason, the initial aim of yoga should be to
make you radiate health by removing existing
ailments or by improving your present condition
of health. It is by doing asanas, pranayama
and various body cleansing techniques, as
outlined in Book I and II, that we can attain
this required state of vitality.

Once we have attained sufficient body control
and health, then the practices of kriya yoga
become very easy, for your awareness can
follow the kriya yoga techniques without being
continually disturbed by body discomfort or
illness. We can actually forget the body and
direct our awareness in other directions.

2. Proficiency in mudras and bandhas. These
will be fully discussed in forthcoming lessons.
However, as a brief description, we can say
that both mudras and bandhas are methods
of stimulating nerve plexuses and endocrinal
secretions and for activating bio-energies in
the body. Mudras are also sometimes intended
as symbolic expressions of inner mental or
psychic feelings. This is a very basic description.

3. Development of breath consciousness. What is
breath consciousness? It is very easy and can
be developed by anyone with practice. It is
merely being aware of the fact that: "I am
breathing in and I am breathing out". This can
be done even while you are talking, or working,
or when the mind is engaged in other
directions, as well as when you are sitting
comfortably with your eyes closed. It can be
done at any time and under any circumstances,
even while you are reading these words and
simultaneously understanding everything that
is written. With practice it is possible to
undertake all your daily activities and still
maintain this breath awareness.

Awareness of your breath implies that you
are simultaneously aware of your consciousness.
In other words, if you are aware that you
are breathing then you are automatically aware
of your own awareness. Most people forget
the fact that they are aware or conscious; they
are so wrapped up in their thought processes
and actions that they do these things automatically.
So by being aware of your breath
you continually know that you are aware of
your conscious being; you no longer lose
yourself in mental and physical activity. This is
a very important point to remember.

As a slight digression, consider the difference
between an animal and a human being.
An animal eats food, sleeps and performs
various other activities during the course of its
life. A human being also eats food, sleeps, etc.
but has one distinctive feature: the capacity to
know that he is acting, whereas an animal
performs various actions without knowing it.
There is also a distinct difference between
various stages of human development. All
humans think, yet some who are more aware
are able to watch themselves thinking. They
are able to stand outside themselves and watch
the thinking process occurring within their
mind. This is the aim of breath awareness: to
continually remind you of your ability to be
aware of your consciousness and to be a witness
or a spectator of your mental and physical
activities. Breath awareness is an essential part
of kriya yoga.

4. Location and familiarity with the psychic
passages and chakras. A psychic passage is a
pathway or channel in which your breath
awareness, or psychic consciousness can flow
or move. There are various different pathways,
one of which is in the centre of the spinal
column, from top to bottom. It is easy to
describe the route of the psychic pathway, but
the practitioner must develop and experience
the flow of breath consciousness in the psychic
pathway for himself. One must be aware of the
breath and feel the movement of breath in the
passage.

There is a good reason why this rotation or
movement of consciousness is an integral part
of kriya yoga. These psychic passages pass
through various nerve plexuses in the body,
particularly those pertaining to the sympathetic
and parasympathetic nervous systems.

The mere fact that you are aware of these
places has a stimulating influence which
awakens nerve impulses, which bring about
psychological and biochemical changes in the
body. This can be experienced even after a
short period of practice in the form of calmness,
tranquillity and clarity of thought. The reason
for this result is that these plexuses are
connected directly to brain centres and to
endocrinal glands. Of particular significance
are the two parasympathetic nerve outflows in
the region of the base of the spine and the top
of the spine. The parasympathetic nervous
system tends to reduce nervous tension, in
opposition to the sympathetic nervous system,
which tries to produce tension and the readiness
of the mind and body to withstand
external events. 
Awareness of the lower and
upper parts of the spine or the spinal psychic
passages is an important part of kriya yoga.
This brings about relaxation of the body and
mind by stimulating the parasympathetic nervous
system. Additionally there are many other
factors involved, however they will be explained
later.

Kriya yoga has been traditionally associated
with secrecy, since its methods were always
passed on from guru to disciple by word of
mouth. Because of this system of teaching,
many myths have arisen. People have come to
the conclusion that kriya yoga is a secret system,
meant only for the few. Some people have
begun to believe that one must possess many
special qualifications to learn and practise kriya
yoga and that one must be a celibate with strict
abstention from sexual life. All these ideas are
totally wrong. 

Kriya yoga can be practised by
all people without exception. Why should it be
limited to a few chosen persons? We do,
however, emphasize that adequate preparation
is essential for positive results; but in this sense
it is no different from anything else that you
learn or study in life. If you want to perfect any
skill, whether it is mechanical, medical or
whatever, you have to start from basic principles
and techniques.

Kriya yoga does not ask you to abstain from
your sexual life. Why should it? Sexual activity
is a natural part of life, so why abstain from it?

Kriya originated from the ancient system of
tantra, and of all the spiritual systems tantra is
the most understanding regarding sexual life.
In fact, under correct circumstances tantra has
encouraged the use of sex as a means to evolve
spiritually. Of course there is much written
about the conservation of sexual energy and
its sublimation into spiritual power. This idea
has been sadly misunderstood. When people
write about sublimating sexual energy and
directing it into higher channels they generally
miss the whole point. The transformation of
seminal fluid into ojas or spiritual power is
often mentioned but again misunderstood.

Actually it is the transformation of sexual
thoughts into spiritual directions that is implied
here. Many people waste enormous amounts
of mental power and energy continually
dwelling on sexual fantasies and so on. If this
same energy could be channelled into spiritual
pursuits, then many fruits could be gained.
It is not necessary to abstain from sexual
relations. Continue your sexual relations, but
don't dwell continually on sexual thoughts.

Direct your mind in other directions, not
necessarily spiritual; towards work, study or
whatever you are interested in. In this way you
will find new dimensions of power in your
thinking and physical activities. This is the
meaning of sublimation of sexual energy. The
practice of kriya yoga definitely does not ask
you to change your way of life.

From the experience of teaching different
techniques of yoga, we have noticed a distinct
and remarkable difference between people's
reaction to kriya yoga and other systems that
require concentrated effort. When people try
to concentrate they tend to become more tense
and develop headaches, the opposite, of
course, to what is intended. After a short time
they become frustrated, start to lose interest
in the practices and start to scratch, fidget and
generally feel uncomfortable. They start to
pen their eyes and their awareness begins to
wander more than it did before the start of the
practices. There seems to be a reaction to this
concentration and their mind rebels and does
exactly the opposite to what is intended. With
kriva yoga, however, there is a noticeable
difference. Because they are not asked to
concentrate deeply, only to do their practices,
the awareness seems to spontaneously become
one-pointed and relaxed. The mind is like a
naughty child. If you tell it to do one thing it
will do exactly the opposite. So by asking it to
concentrate, it wanders. In kriya yoga, by
asking it to wander if it wishes, it seems to want
to become one-pointed. From this state,
meditation can spontaneously arise and your
awareness can start to explore the vast layers
of the subconscious and unconscious mind.

When you begin to understand and to know
what lies in the deeper recesses of your mind,
the vast mental reservoir about which you are
not normally aware, it is then that you can
start to eradicate the phobias and fears, complexes
and tensions which make your life
unhappy. It is these subconscious, negative
mental samskaras (impressions) which continually
act below the surface of your normal
consciousness and cause mental disturbances.

Often you feel unhappy and depressed.
Sometimes you may know, but generally you
don't understand why you feel this way, only
that you do. The cause lies with these fears,
phobias, bad memories, etc. By becoming
aware of them, by delving into the mind you
automatically start to neutralize their negative
influence on your life. If you don't know what
the root cause of your unhappiness is, how
can you rectify the situation? The more of
these problems that you remove, the happier
your life will become. This is also the way to
cure emotional imbalances, nervous disorders
and all the different types of psychological
problems that plague people throughout the
world. Other methods of making people's lives
happier have been tried but there is only one
sure way - relax your mind, know your mind
and throw out the rubbish that exists there.

The first obstacle in yoga is relaxation of
the mind while being fully aware. If you can
attain a sufficient degree of mental relaxation,
then automatically your awareness will start to
introvert, to explore the mind. This will
probably occur on the superficial levels at first,
but eventually you will start to see your deeper
problems in the form of symbolic visions. This
is the stage at which you really begin to remove
your deeper problems. If you relax the mind
and then sleep, you will gain nothing because
you will not be conscious of your mind and its
contents. Your awareness is not there.

We have found that the ideal method for
the man of today is kriya yoga. Without
suppressing the wandering tendency of the
awareness and thereby causing more tension
in the mind than was there to begin with, kriya
yoga aims at making your awareness spontaneously
one-pointed. In this way, your
awareness automatically introverts and so
starts to reshape the activities of the mind to
eventually bring about a state of equanimity
or tranquillity. Kriya yoga allows you to filter
out the morass, the quagmire of complexes,
fears, etc. in your mind which make life an
unhappy affair. No strain or mental effort is
required to remove these problems. You
merely do your practices and in the course of
time your mind will become clearer.

There are no restrictions or barriers to those
who want to practise kriya yoga. Your age,
diet, social position, religion or whatever, will
not bar you from practising. All you need is
the interest and effort to change your life.
It is our intention to make the system of
kriya yoga available to everyone who is
interested, because large numbers of people
are now ready to reap the benefits of kriya
yoga, yet cannot because they lack knowledge
of the system. If you feel that kriya yoga is for
you, then we hope that you will sincerely take
up the practices systematically illumined in this
book, and will start today to prepare yourself
for the subtle science of kriya yoga.