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  • KARMA YOGA - 3. SVADHARMA - ONE’S OWN DUTY - Sri Swami Sivananda - The Practice of Karma Yoga

    KARMA YOGA - 3. SVADHARMA - ONE’S OWN DUTY - Sri Swami Sivananda - The Practice of Karma Yoga
    2024/12/25
    KARMA YOGA - 3. SVADHARMA - ONE’S OWN DUTY - Sri Swami Sivananda - The Practice of Karma Yoga - HQ Full BookChapter 3: SvadharmaIn Chapter 3 of Sri Swami Sivananda's "The Practice of Karma Yoga", the concept of Svadharma is explored in-depth. Svadharma, or "one's own duty," is a cornerstone of Karma Yoga, the yoga of selfless action. Swami Sivananda emphasizes the significance of performing one's prescribed duties, according to one's nature, without attachment to the results. This chapter provides clarity on how to understand and adhere to Svadharma, guiding aspirants in their spiritual journey toward liberation.1. What Is Svadharma?Svadharma refers to the personal duty or responsibility that an individual must fulfill based on their nature, station in life, and social position. According to Swami Sivananda, every person has a unique role in the cosmic order, and fulfilling that role with devotion is crucial for spiritual growth. Svadharma is not a one-size-fits-all concept. It is based on the inherent qualities of an individual (their guna), and it is aligned with the duties prescribed by their societal role, which can include being a student, a householder, a warrior, or a sage. The core of Svadharma lies in performing one’s duties without ego, without seeking personal gain, and without attachment to the fruits of action. Swami Sivananda teaches that by following one's Svadharma, a person contributes to the harmony of the world and attains inner peace. Importantly, Svadharma should be chosen and followed with a sense of right conduct (dharma) rather than from selfish desires or egoistic motives.2. Duties of ManSwami Sivananda explains that duty is an essential aspect of human life, and it encompasses various facets such as moral, social, familial, and spiritual obligations. The duties of a man are guided by the principles of dharma, which vary based on the individual's role and stage of life (the ashramas). Duties are inherently connected with the roles one plays in society. A student’s duty is to study and acquire knowledge; a householder’s duty is to support their family and contribute to society; a warrior’s duty is to protect and uphold justice; and a spiritual aspirant’s duty is to meditate and seek self-realization. Swami Sivananda emphasizes that all duties should be performed selflessly, without attachment to personal desires, for they purify the heart and mind, enabling spiritual progress. By focusing on one’s own duties and avoiding interference with the duties of others, individuals can maintain the proper order of life and contribute to the greater good.3. The Three GunasThe concept of the three gunas—Sattva (goodness, purity), Rajas (activity, passion), and Tamas (inertia, ignorance)—is essential in understanding Svadharma. Swami Sivananda explains that each individual is influenced by these gunas to varying degrees, and their actions are a reflection of the dominant guna. These qualities shape an individual’s nature, character, and behavior.Sattva: When predominating, it leads to actions characterized by purity, wisdom, and harmony. People dominated by Sattva are inclined toward selfless service, spirituality, and contemplation.Rajas: When predominating, Rajas results in desires, ambition, and action driven by personal goals. Those dominated by Rajas tend to be driven by worldly ambitions and attachment to the fruits of their labor.Tamas: When predominating, it leads to lethargy, ignorance, and confusion. People with a predominance of Tamas are often stuck in inertia, indulging in ignorance and selfish desires.Understanding one’s own nature, based on the predominance of these three gunas, is vital for identifying and following one’s Svadharma. For example, a person dominated by Sattva might be naturally inclined toward spiritual pursuits, while a person influenced by Rajas might be drawn to worldly activities and leadership, and one influenced by Tamas may need to focus on overcoming ignorance and laziness.4. Karma IndriyasKarma Indriyas refers to the faculties or instruments of action, namely the five organs of action: the hands, legs, speech, genital organs, and excretory organs. Swami Sivananda stresses that these organs are the means through which we perform our actions in the world. However, without proper control and guidance, these faculties can become instruments of ego and selfish desires. In the practice of Karma Yoga, the aim is to transcend the limitations of the Karma Indriyas by using them as tools for selfless action. Every action performed with the Karma Indriyas should be done as an offering to the divine, without attachment or personal gain. This is in line with the teaching that all actions, if done in alignment with one's Svadharma, can purify the mind and lead to spiritual growth.5. The Pseudo Karma YogiSwami Sivananda cautions against the Pseudo Karma Yogi, who pretends to practice selfless action but is actually driven by personal ...
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    1 時間 30 分
  • KARMA YOGA - 2. UNIVERSAL LAWS: Balancing Life with Universal Laws - Sri Swami Sivananda - The Practice of Karma Yoga

    KARMA YOGA - 2. UNIVERSAL LAWS: Balancing Life with Universal Laws - Sri Swami Sivananda - The Practice of Karma Yoga
    2024/12/23
    KARMA YOGA - 2. UNIVERSAL LAWS: Balancing Life with Universal Laws - Sri Swami Sivananda - The Practice of Karma Yoga - HQ Full Book.Chapter 2 - Universal LawsIn Chapter 2 of The Practice of Karma Yoga, Swami Sivananda delves into the Universal Laws that govern our actions, thoughts, and the very fabric of existence. Understanding these laws is crucial for practitioners of Karma Yoga because they provide the spiritual framework for right action, self-realization, and ultimate liberation. Swami Sivananda describes how the laws of the universe guide the behavior of both individuals and the cosmos, and how alignment with these laws leads to a life of peace, balance, and spiritual growth. The chapter is divided into various sections, each discussing a fundamental law that shapes human experiences and consciousness. Below is a breakdown of the key principles explored in this chapter.1. Law of KarmaThe Law of Karma is perhaps the most well-known concept in Hindu philosophy and forms the cornerstone of Karma Yoga. Swami Sivananda explains that karma refers to action, and every action has consequences. In simple terms, the Law of Karma states that every individual’s actions—whether positive or negative—will eventually come back to them in some form. This law is based on the idea of cause and effect. When we perform good actions, we sow the seeds of happiness, peace, and spiritual growth. Conversely, negative actions lead to suffering, obstacles, and a delay in spiritual progress. Karma is not just limited to physical actions; it includes thoughts, words, and intentions. Therefore, to purify one's life, one must act in alignment with Dharma, the universal moral law. By practicing selfless action (as taught in Karma Yoga), a person can transcend the binding effects of karma and attain liberation, or moksha.2. Law of CausationThe Law of Causation builds upon the Law of Karma but focuses specifically on the relationship between cause and effect. Swami Sivananda explains that every event or occurrence in the universe is the result of a cause. There is no such thing as randomness or chance in the cosmic order. Everything that happens is a result of previous actions, conditions, or thoughts, creating a web of interconnections that spans across time. This law implies that what we experience today is the effect of our past actions, and what we will experience tomorrow is the result of our actions today. By understanding the Law of Causation, we recognize our ability to influence the future through our present actions, and we begin to take responsibility for the consequences that arise from those actions.3. Law of Action and ReactionThe Law of Action and Reaction is an extension of the Law of Causation, specifically emphasizing the inevitable and reciprocal relationship between an action and its corresponding reaction. According to this law, every action we take generates an equal and opposite reaction. Swami Sivananda explains that this law governs not only physical phenomena but also psychological, emotional, and spiritual experiences. For instance, when we perform a kind gesture, the reaction might be a feeling of joy or satisfaction within ourselves. Similarly, when we act with anger or resentment, we may experience negative emotions or confrontational situations in return. Understanding this law enables individuals to act more consciously and responsibly, as they realize that every action they take will produce an inevitable reaction, which ultimately shapes their reality. This law serves as a reminder to always act with awareness, knowing that the energy we put into the world will eventually come back to us, whether in the form of success, failure, happiness, or sorrow.4. Law of CompensationThe Law of Compensation states that every action is compensated by the universe in proportion to the action's nature, magnitude, and intention. Swami Sivananda elaborates on how this law balances the good and bad deeds performed by individuals, ensuring that no one goes without reward or punishment, according to their actions. This law suggests that even if a person appears to go through life without facing the consequences of their actions, there is a universal system of balance that ensures all actions will eventually be compensated in some way, either in this life or in future ones. The Law of Compensation teaches that divine justice is always at work, ensuring fairness and equanimity in the grand scheme of things. This realization encourages practitioners of Karma Yoga to act with integrity, knowing that the universe ensures that their good deeds will be rewarded.5. Law of RetributionThe Law of Retribution is closely related to the Law of Karma and the Law of Compensation. Swami Sivananda explains that the Law of Retribution refers to the idea of receiving back the results of one’s actions, whether positive or negative, in the form of retribution or reward. This law suggests that for every wrong action or harm...
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    47 分
  • KARMA YOGA - 1. YOGA OF SERVICE: Power of Selfless Service - Sri Swami Sivananda - The Practice of Karma Yoga

    KARMA YOGA - 1. YOGA OF SERVICE: Power of Selfless Service - Sri Swami Sivananda - The Practice of Karma Yoga
    2024/12/23
    KARMA YOGA - 1. YOGA OF SERVICE: The Power of Selfless Service - Sri Swami Sivananda - The Practice of Karma Yoga - HQ Full Book.Chapter 1: Yoga of Service Swami Sivananda, a revered sage and spiritual guide, introduced the practice of Karma Yoga as one of the central paths to spiritual liberation. In his teachings, he emphasizes that Karma Yoga, the path of selfless action, is not only a way to purify the mind but also a means to unite with the Divine. In Chapter 1 of his work The Practice of Karma Yoga, titled Yoga of Service, Swami Sivananda describes how selfless service leads to personal growth, mental peace, and spiritual enlightenment. This chapter is divided into several underchapters, each explaining essential concepts related to Karma Yoga.1. Who Is God?In this section, Swami Sivananda discusses the nature of God. He describes God as the ultimate reality, the source of all creation, and the underlying force of the universe. God is beyond form, attributes, and conceptualization. God is the supreme consciousness, and all beings are interconnected through this divine essence. By performing selfless service, the practitioner connects with this divine energy and purifies their heart, gradually realizing the presence of God in every aspect of life. God, as the omnipotent force, resides within all beings, making selfless service to others an expression of devotion to God.2. Yoga of ServiceSwami Sivananda explains that Yoga of Service is a practical way to purify the mind and body while engaging in action. The key to this practice is performing selfless service without expecting any reward. By focusing on the needs of others, the practitioner learns to overcome their ego, desires, and attachment to results. Service becomes a spiritual practice when done with a pure heart and the intention to serve humanity as an expression of devotion to God. Through selfless service, the practitioner moves closer to the goal of union with the Divine.3. What Is Karma?In this section, Sivananda defines Karma as the action or deeds performed by individuals in their lifetime. Every action, whether good or bad, creates consequences, either in this life or future ones. Karma is the law of cause and effect, where every action has a corresponding reaction. In the practice of Karma Yoga, it is crucial to perform actions without attachment to their outcomes, focusing solely on fulfilling one's duty with a selfless attitude. Sivananda emphasizes that by surrendering the fruits of actions to the Divine, one can transcend the cycle of birth and death (samsara) and attain liberation.4. Right and Wrong ActionSwami Sivananda addresses the importance of distinguishing between right and wrong actions. Right actions are those aligned with dharma, or righteous duty, and contribute to the well-being of oneself and others. Wrong actions, on the other hand, arise from selfish desires, ego, and ignorance, leading to negative consequences. In Karma Yoga, it is essential to purify the mind and heart to understand the nature of actions clearly. By performing actions according to dharma, the practitioner can engage in selfless service without causing harm and will progress on the spiritual path.5. Nishkamya Karma YogaThe concept of Nishkamya Karma Yoga is central to Swami Sivananda's teachings. It refers to selfless action performed without any attachment to the results. Nishkama means “without desire,” and Karma Yoga in its highest form is the practice of performing duties with a pure heart, without expecting any rewards or outcomes. Sivananda emphasizes that attachment to the fruits of action causes suffering, while selfless service purifies the mind, leading to peace and spiritual growth.6. Karma Yoga: A Means to KnowledgeSwami Sivananda explains that Karma Yoga is not only a way to purify the mind but also a path to knowledge (jnana). When an individual engages in selfless service, their ego is diminished, and the inner awareness of the Self is enhanced. Through this process, the practitioner gains wisdom and insight into the nature of existence. The practice of Karma Yoga creates a state of equanimity, where one begins to perceive the interconnectedness of all beings and recognizes the Divine presence in every form.7. Qualifications of a Karma YogiTo be a successful Karma Yogi, certain qualities are essential, according to Swami Sivananda. These qualities include selflessness, humility, a pure heart, devotion to service, and discipline. The Karma Yogi must be free from desires, attachment to results, and the ego. Sivananda also emphasizes the importance of detachment and balance. A Karma Yogi should be able to perform their duties without being affected by the outcomes, and with unwavering faith in the Divine.8. Work Is WorshipSwami Sivananda advocates the idea that work is worship. In this section, he stresses that every act of service, when done selflessly, becomes a form of worship to the Divine. Whether performing daily ...
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    1 時間 14 分
  • KARMA YOGA - 0. INTRODUCTION - Sri Swami Sivananda - The Practice of Karma (Action) Yoga

    KARMA YOGA - 0. INTRODUCTION - Sri Swami Sivananda - The Practice of Karma (Action) Yoga
    2024/12/21
    KARMA YOGA - 0. INTRODUCTION - Sri Swami Sivananda - The Practice of Karma (Action) Yoga - HQ Full Book.Sri Swami Sivananda, one of the most revered spiritual teachers of the 20th century, laid down a profound foundation for the practice of Karma Yoga, the yoga of selfless action. His teachings, deeply rooted in the ancient wisdom of Vedanta, stress that the path to self-realization and liberation is not limited to meditation or renunciation but can be achieved through the purification of the mind and heart via selfless service. In his view, all paths of yoga—Action, Devotion, Knowledge, and King Yoga (Mind Control)—are interconnected and lead to the same ultimate goal: union with the Divine and realization of the true self. The Interrelation of the Four YogasSwami Sivananda explains that Action (Karma Yoga), Devotion (Bhakti Yoga), King Yoga (Raja Yoga), and Knowledge (Jnana Yoga) are not separate, isolated paths but complementary practices that lead to spiritual growth. The practice of Karma Yoga, for instance, prepares the aspirant for the higher yogas of devotion, mind control, and knowledge. He emphasizes that one cannot jump directly into Jnana Yoga without the preliminary purification that comes through selfless action and devotion. Action purifies the heart, devotion steadies the mind, Raja Yoga controls the desires, and ultimately, Jnana (Knowledge) reveals the truth. Karma Yoga does not simply involve performing duties or actions; it is a method of purifying the mind and heart by acting with detachment, free from selfish desires and attachments. Swami Sivananda emphasizes that the key to successful practice in Karma Yoga is to work without any expectation of personal gain, offering all actions to God. The Role of Selfless ServiceAt the core of Karma Yoga is selfless service. Swami Sivananda explains that true selflessness is not a theoretical concept but an actionable practice. A person who works selflessly is purifying the ego and developing a strong, disciplined mind. Selfless service, he says, brings one closer to the realization of the Divine because it shifts the focus from the individual "I" to the larger collective good. By performing work without personal motives or desires, the aspirant sheds the attachments that bind them to the material world. The practice of Karma Yoga helps to develop qualities such as humility, patience, and perseverance. These qualities are essential because, as Swami Sivananda points out, the spiritual path is not always easy. It requires constant self-discipline and a willingness to face challenges and difficulties without getting attached to outcomes. While it may seem difficult at first to work without expecting rewards, with time and consistent practice, the aspirant learns to detach from the fruits of actions and becomes free from desires and fears. The Importance of Non-AttachmentA crucial aspect of Karma Yoga is non-attachment. Swami Sivananda often stresses that attachment to the fruits of actions is the root cause of suffering. By being attached to results, one generates desires and expectations that ultimately lead to disappointment and sorrow. The practitioner of Karma Yoga dedicates all their actions to God, working with the understanding that they are not the doer, but the instrument of the Divine will. This attitude of non-attachment brings freedom from the bondage of desires and allows the individual to experience peace and joy in the present moment. When one works without attachment to outcomes, they find that the burden of work becomes lighter. The fear of failure or disappointment fades away. Instead of feeling weighed down by the need to achieve a specific result, the Yogi becomes free to perform actions with love and devotion, seeing each task as an opportunity to serve God and humanity. In this way, the practitioner moves closer to divine union and spiritual fulfillment. Purification of the Mind and HeartOne of the primary benefits of Karma Yoga is the purification of the mind. The mind is often clouded with desires, aversions, and distractions. These impurities prevent one from experiencing true peace and contentment. Karma Yoga helps to gradually dissolve these mental impurities by redirecting the focus from self-centered desires to a life of service and devotion. Swami Sivananda notes that many people attempt to jump straight into Jnana Yoga (the pursuit of knowledge) without first purifying their minds through action. This often leads to frustration, as the unpurified mind cannot comprehend the deep truths of the Self. Action Yoga, therefore, provides the essential groundwork for the aspirant, helping them cultivate qualities like discipline, humility, and compassion. Once the mind is purified through the practice of selfless action, it becomes a fertile ground for the seeds of knowledge to sprout. The Doctrine of Action in VedantaThe doctrine of action is a key element in Vedanta, and it forms the foundation of Karma Yoga. ...
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    20 分
  • KARMA YOGA - 0. PREFACE - Sri Swami Sivananda - The Practice of Karma (Action) Yoga

    KARMA YOGA - 0. PREFACE - Sri Swami Sivananda - The Practice of Karma (Action) Yoga
    2024/12/21
    KARMA YOGA - 0. PREFACE - Sri Swami Sivananda - The Practice of Karma (Action) Yoga - HQ Full Book.Preface on "Practice of Karma (Action) Yoga" In the sacred teachings of Sri Swami Sivananda, Karma Yoga, or the Yoga of Selfless Action, is presented as one of the fundamental paths to spiritual awakening and liberation. Through the practice of Karma Yoga, an individual purifies the mind, cultivates selflessness, and ultimately experiences union with the divine. The essence of this practice, as expounded by Swami Sivananda, is the devotion to work done without attachment to its results, performed as an offering to God. This chapter focuses on understanding Karma Yoga and its practical applications for every aspirant, providing a roadmap to the spiritual life. The Essence of Karma YogaKarma Yoga is the discipline of action without desire for personal gain. In this path, one engages in physical, mental, and emotional work but detaches from the fruits of these actions. The central teaching of Karma Yoga is to perform actions with the intention of serving others and offering them to the Divine. This practice purifies the mind and helps in overcoming the ego, which is the root of attachment to outcomes. By offering every act to God and cultivating an attitude of service, the practitioner moves closer to self-realization. The Goal of Karma YogaThe ultimate goal of Karma Yoga is the attainment of inner peace and realization of the Self. Swami Sivananda describes this as the purification of the mind, wherein the practitioner works selflessly and disinterestedly, helping to dissolve the ignorance and desires that obscure the true nature of the self. The selfless worker sees every action as a form of worship, and as such, work itself becomes a sacred practice. By embracing Karma Yoga, the aspirant learns to live in harmony with the universe and the divine will. Work performed with this mindset purifies the heart and leads the seeker to spiritual freedom. It is not only a means to achieve personal spiritual growth but also a way to contribute to the welfare of humanity. The Process of Purification Through ActionSwami Sivananda emphasizes that the practice of Karma Yoga helps purify the mind, which is often clouded by desires and attachment. He explains that by working selflessly, an individual creates the conditions for mental purity. Each action becomes an opportunity to transcend the ego and move toward the higher self. The constant remembrance of God and the dedication of all actions to Him help cleanse the mind and eliminate the feelings of separation from the Divine. The purification process is gradual and requires patience, discipline, and dedication. Karma Yoga trains the mind to be focused on the task at hand, without distractions or desires for personal benefit. This focus helps develop a sense of equanimity, where the practitioner remains unaffected by success or failure. The idea of ‘work is worship’ becomes central to the yogic way of life. Every task, whether mundane or sacred, is viewed as an opportunity to serve the Divine. The Role of Selfless ServiceSelfless service is at the heart of Karma Yoga. This concept goes beyond mere charity or acts of kindness. Swami Sivananda teaches that true selfless service involves giving without any expectation of reward, recognition, or personal satisfaction. The service must be done with love, compassion, and devotion. The practitioner must give without thinking of the results and without the desire for personal gain. This selfless approach to work is what makes Karma Yoga so powerful. It is not just about doing good deeds; it is about transforming the very consciousness behind those deeds. Every act, from the most menial to the most grandiose, becomes an opportunity for spiritual growth when performed with the right mental attitude. Swami Sivananda mentions that all individuals, regardless of their social standing, should practice this selfless service. Whether one is a householder or a renunciant, selfless action remains a universal principle. Service, whether in the form of physical work or intellectual contributions, helps in purifying the mind and brings the aspirant closer to God. The Challenges of Action and DesireOne of the central teachings of Karma Yoga is that desire leads to attachment, which in turn causes suffering. The ego, driven by desires and attachments, is the root cause of all bondage. Swami Sivananda explains that the key to overcoming this bondage is by renouncing the fruits of action, not the actions themselves. This is where many practitioners face challenges, as the temptation to seek personal benefit from their actions is a powerful force in the mind. The practice of detaching from the outcomes of work requires constant vigilance and effort. The mind, accustomed to the pleasures and pains associated with success and failure, must be trained to maintain equanimity. Swami Sivananda advises that one should constantly remind oneself...
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    11 分
  • MIND MYSTERIES & CONTROL - 43. ANNIHILATION OF THE MIND - Sri Swami Sivananda - The Mind: Its Mysteries and Control

    MIND MYSTERIES & CONTROL - 43. ANNIHILATION OF THE MIND - Sri Swami Sivananda - The Mind: Its Mysteries and Control
    2024/12/21
    THE MIND: ITS MYSTERIES AND CONTROL - 43. ANNIHILATION OF THE MIND - Sri Swami Sivananda - The Mind: Its Mysteries and Control - HQ Full Book.Appendix III: Annihilation of Mind The mind, in Vedantic philosophy, is often described as a complex and powerful force, a tool of the Atman (the Self). It plays a pivotal role in shaping human experience, being both the lens through which we perceive the world and the vehicle through which we act upon it. The mind is considered a bundle of desires, intentions, likes, dislikes, thoughts, and imaginations. It creates the illusion of duality, separating the individual from the greater reality of the Supreme Brahman. This appendix seeks to explore the process of annihilating the mind—a key concept in Vedanta that ultimately leads to liberation or Moksha. Understanding the MindIn Vedantic terms, the mind is not just a passive observer but an active participant in creating the world of experience. The mind is influenced by desires (Vasanas), intentions, likes (Raga), dislikes (Dvesha), and attachments, all of which perpetuate the cycle of birth, death, and rebirth (Samsara). The true nature of the mind is to seek pleasure and avoid pain, constantly oscillating between attraction and repulsion. However, the mind is not the Self (Atman), and to realize one's true nature, the mind must be transcended. The Mind as a Bundle of Desires and Intentions:The mind can be thought of as a collection of various desires and intentions. These desires form the very fabric of thought and experience, binding the individual to the world of sensual objects and worldly attachments. To free oneself from these attachments and to attain liberation, one must annihilate the mind, not in the sense of destroying it completely, but in overcoming its limitations and false identifications with the ego.The Annihilation of the Mind:Annihilating the mind does not mean total destruction in the literal sense. It refers to the transcendence of the mind’s illusory and limited nature. True liberation is attained when the mind no longer binds the individual to duality and the ephemeral world of appearances. Temporary absorption of the mind, where one might enter a deep meditative state or a form of unconsciousness, does not result in liberation. The mind may resurface and continue its cycle of desires. The true destruction of the mind is permanent and leads to the realization of one's true, unchanging nature as the Atman.Practical Methods for Annihilating the MindThe process of mind annihilation is central to Vedantic spiritual practice. Several practical methods are outlined in this appendix to guide practitioners toward controlling, purifying, and ultimately transcending the mind. These methods, while distinct, all lead to the same goal: the realization of the self as the Supreme Atman and the dissolution of the ego. 1. Self-Inquiry: "Who Am I?"Self-Inquiry, especially the inquiry into the question "Who am I?" is one of the most effective methods of mind control and annihilation. This method involves turning the mind inward, away from the distractions of the external world, and seeking the true source of the "I" thought—the ego. By questioning the nature of the self, the practitioner gradually comes to realize that the "I" is not the body, mind, or ego, but the eternal and unchanging Atman, the Supreme Self. This realization dissolves the illusory identification with the ego and annihilates the mind's grip on the individual.2. Slaying the EgoThe ego, or the sense of individual "I," is the root cause of all desires, thoughts, and actions. It is the seed from which all other mental activities arise. In Vedanta, the "I" thought is regarded as the source of all other thoughts. By focusing on the ego and seeking its root, the practitioner can trace it back to its non-existence. When the ego is transcended, the mind loses its binding power, and the individual experiences the ultimate freedom of the Self. The ego, when dissolved, is absorbed into the infinite consciousness of Brahman. 3. Dispassion (Vairagya)Dispassion is the cultivation of a lack of attachment to sensory pleasures and worldly desires. It arises from recognizing the impermanence of material objects and the fleeting nature of sense pleasures. By understanding that all worldly objects are perishable and that sensual pleasures are momentary and illusory, the practitioner can detach the mind from worldly distractions. This detachment, or dispassion, serves as a powerful tool in the annihilation of the mind, leading to a deeper connection with the higher self. 4. Spiritual Practice (Sadhana)Regular spiritual practice, including meditation and concentration on the Supreme, is essential for the control and annihilation of the mind. Meditation focuses the mind on Brahman, the Supreme Cosmic Spirit. Through sustained practice, the mind becomes steady, and the practitioner begins to experience deep meditative absorption (Dhyana). This state of ...
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    5 分
  • MIND MYSTERIES & CONTROL - 42. APPENDIX - Psychic Influence - Sri Swami Sivanananda - The Mind: Its Mysteries and Control

    MIND MYSTERIES & CONTROL - 42. APPENDIX - Psychic Influence - Sri Swami Sivanananda - The Mind: Its Mysteries and Control
    2024/12/21
    THE MIND: ITS MYSTERIES AND CONTROL - 42. APPENDIX - Psychic Influence - Sri Swami Sivanananda - HQ Full Book.In this episode of Sivananda: The Mind: Its Mysteries and Control, we delve into the fascinating and enigmatic world of psychic influence, personality, suggestion, hypnotism, mesmerism, and telepathy, exploring how these phenomena shape our understanding of the human mind and its potential. In the appendix, we will explore how these concepts are interconnected, revealing how they affect our daily lives, relationships, and success.Psychic Influence and PersonalityThe episode begins by discussing the notion of personality, which is often misunderstood in common parlance. While many people associate personality with physical traits such as appearance, stature, and bodily features, the true essence of personality goes far deeper. Sivananda describes personality as a combination of various factors, including one's character, intellect, moral conduct, virtues, and abilities, such as a powerful voice or a magnetic presence. In this context, the personality of a person is not solely based on external appearances, but it is a manifestation of a deeper connection to their inner self. As we explore this idea, we discover that a person with an advanced spiritual state, such as a Yogi or a Wise individual, can have an immense and transformative impact on others, regardless of their physical attributes. This person’s moral conduct, self-control, and wisdom create a magnetic personality that draws others toward them, making them capable of influencing millions with their words and actions. We also look at the concept of a magnetic personality, understanding that it is not about physical beauty or wealth, but about character. For example, Dr. Samuel Johnson, despite having an awkward appearance, was regarded as one of the greatest personalities of his time due to his intellectual achievements and unique style of writing. This reinforces the idea that personality is built upon internal qualities, such as intelligence, virtue, and moral strength, rather than superficial traits. The Development of a Magnetic PersonalitySivananda emphasizes that personality can be developed. One must practice virtues such as honesty, sincerity, and kindness to build a strong and attractive character. Cultivating qualities like cheerfulness, humility, and a willingness to serve others is crucial for developing a magnetic personality. People naturally gravitate toward those who exude positivity, warmth, and strength of character. He suggests that the law of attraction operates not only on a physical level but on a mental and emotional level as well. A person with a joyful disposition, a good sense of humor, and an ability to make others feel valued is more likely to influence people positively. Furthermore, developing good communication skills, a polite and respectful manner, and knowing how to make others feel at ease can significantly contribute to one’s magnetic personality. The Power of SuggestionsA significant part of this episode focuses on the power of suggestions—how thoughts, ideas, and words can shape our reality. Sivananda warns against the destructive power of negative suggestions, particularly when they are planted in the minds of children. He describes how parents, teachers, and doctors wield great influence through the suggestions they offer, both intentionally and unintentionally. For example, suggesting that a child should fear something without reason can result in lasting emotional scars, such as a tendency to develop timidity. On the other hand, positive suggestions, such as encouraging courage and confidence, can shape a child’s character and success in life. Sivananda advises that educators and parents must be aware of the power they hold in shaping the minds of the younger generation. The episode also explores how suggestions can be used for healing. Sivananda teaches that the practice of suggestive therapeutics, in which positive thoughts and words are used to influence the body and mind for healing, is an incredibly powerful tool. He contrasts this with the often harmful suggestions made by ill-informed doctors who may frighten patients unnecessarily, leading to worsening of their conditions. Hypnotism and MesmerismThe episode then shifts to a discussion on hypnotism and mesmerism—two related phenomena that involve the influence of one person’s mind over another. Sivananda explains that these powers are not new, but have existed throughout history. He points to figures like Demosthenes, Socrates, Visvamitra, and Patanjali Maharshi, who understood the science of hypnotism and used it for healing and spiritual growth. Hypnotism is essentially the process of putting a person into a trance-like state where their mind becomes more open to suggestion. Sivananda acknowledges the ethical implications of this power, warning that it must never be misused. The hypnotist’s power lies in their ability ...
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    32 分
  • MIND MYSTERIES & CONTROL - 41. HINTS TO ASPIRANTS - Sri Swami Sivananda - The Mind: Its Mysteries and Control

    MIND MYSTERIES & CONTROL - 41. HINTS TO ASPIRANTS - Sri Swami Sivananda - The Mind: Its Mysteries and Control
    2024/12/21
    THE MIND: ITS MYSTERIES AND CONTROL - 41. HINTS TO ASPIRANTS - Sri Swami Sivananda - The Mind: Its Mysteries and Control.Sri Swami Sivananda's Guidance on the Path of YogaIn The Mind: Its Mysteries and Control, Chapter 41, Sri Swami Sivananda provides profound guidance for spiritual aspirants, offering insights that serve as a roadmap for those striving to reach higher states of spiritual awareness. The chapter categorizes aspirants into three degrees: Arurukshu, Yunjana, and Yogarudha. Each level represents a distinct stage on the journey of spiritual growth, from an individual just beginning to approach the path of Yoga, to one who has achieved its ultimate purpose. Through this progression, Swami Sivananda outlines the key elements necessary for success: inner purity, moral courage, and a disciplined daily routine.The Three Degrees of Aspirants: Arurukshu, Yunjana, and YogarudhaSwami Sivananda classifies aspirants into three categories based on their level of spiritual practice:Arurukshu: This is the stage of the beginner, someone who has taken the first steps toward Yoga but is still learning the foundational principles. The Arurukshu is primarily focused on the desire to climb the spiritual ladder, often experiencing confusion, uncertainty, and difficulty in practice.Yunjana: The second level is for the aspirant who has committed to the rigorous practice of Yoga. A Yunjana is someone engaged in constant effort, performing the discipline diligently. However, the journey remains challenging, as the mind continues to wander and the practices may seem arduous.Yogarudha: The highest level of a Yoga aspirant, a Yogarudha has reached a state of mastery. This person has attained a profound connection with the Divine, remaining steadfast and unwavering in their practices and experiences. The Yogarudha represents the ideal state of a spiritual practitioner who has successfully transcended the limitations of the mind.These stages represent a natural progression of spiritual development, each requiring increasing levels of commitment, discipline, and insight. Aspirants must move from one stage to the next with patience, perseverance, and a deep understanding of the nature of the mind and its tendencies.Inner Purity: A Prerequisite for RealizationSwami Sivananda emphasizes that inner purity is indispensable for true spiritual realization. While many aspirants long for the realization of the Supreme Divine, they may not be prepared for the intensity and brilliance of the Divine Light when it manifests. The mind, tainted by impurity, is often not strong enough to withstand the overwhelming light of God. In this context, Sivananda compares the experience of divine realization to Arjuna’s trembling fear upon seeing the cosmic vision of Lord Krishna. Arjuna’s request for Krishna to revert to his usual form symbolizes the human capacity to be overwhelmed by the divine radiance when one is not sufficiently purified. To be ready for such a vision, the aspirant must undergo rigorous purification of both the body and mind. Realization of Brahman, the Supreme Cosmic Spirit, requires a mind that is subtle, clear, and determined. It demands patience, perseverance, and the ability to maintain cheerfulness in the face of challenges. The path is difficult, as the mind’s habitual tendencies—its attachments and distractions—are strong. However, the aspirant must steadily cultivate a calm, focused, and pure mind to withstand the divine light and experience true realization. The Need for Moral Strength and CourageThe path of an aspirant is often fraught with challenges, including misrepresentation, criticism, and misunderstanding from others. Spiritual aspirants who rise above conventional societal norms or seek to transcend material desires may face hostility from those who remain attached to worldly pursuits. Swami Sivananda underscores the importance of moral strength and courage in dealing with such opposition. In the face of adversity, a spiritual aspirant must remain steadfast in their convictions, regardless of the opinions or actions of others. The path of Yoga is not for the faint of heart; it requires the strength to endure insults and injuries with a cool, detached mind. Developing an indifference to the opinions of others—whether positive or negative—is a vital step in progressing spiritually. By rising above the ego’s attachments to friend or foe, the aspirant can remain centered in their own truth and moral convictions. Furthermore, as one advances on the spiritual path, it becomes essential to live according to one’s pure conscience and reason, rather than conforming to societal expectations or rules. This inner integrity supports spiritual growth and enables the aspirant to rise above the pettiness of worldly concerns. Tailoring the Spiritual Practice to the IndividualSwami Sivananda acknowledges that no single spiritual practice is universally suitable for all aspirants. Just as each person ...
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