Yoga Principles

1 Antahkarana
2 Chakras

3 Chaturdashana Lokas

4 Jivatma, Atma, Paramatma

5 Kamala

6 Karma
7 Kundalini

8 Mala, Viksheps, Avarana

9 Mantra

10 Nadis
11 Nirguna and Saguna

12 Panchakosha

13 Pravritti and Nivritti

14 Shatsampatti
15 Shiva and Shakti
16 Tattvas and Gunas
17 The Guru Principle
18 Tritapas
1Antahkarana
The Inner Psychic Functions
Four constant companions that are necessary to investigate and guide our path of
development will now be introduced: the ANTAHKARANAS. They are also known as the
“inner senses” - ANTARA INDRIYAS. They enable and guide our psychic and mental
processes, and through them we can feel, think, understand and differentiate.

The Antahkaranas consist of:

 MANAS - Mind
 BUDDHI - Intellect
 CHITTA - Consciousness
 AHAMKĀRA - Ego

MANAS, mind, is the realm of desires, feelings and thoughts. It is the connecting link
between subconscious and conscious. It files away the impressions and perceptions from the
external world in the “storehouse of memories” and brings them out again for the appropriate
reason.

The mind does not judge or make a choice. It indiscriminately records all impressions just
like a video camera or a tape recorder. BUDDHI (intellect) carries out the assessment and
filtering of what reaches consciousness and what goes back down into the subconscious. On
the basis of the impulse received from the intellect, the appropriate action is carried out by
the mind.

The mind is constantly active in the waking state, and also when dreaming. We cannot stop
the mind, but we are capable of guiding it. As we purify the mind by consciously thinking
positively and repeating Mantra, therefore ridding it of baser tendencies, the divine Self can
then radiate through it.

BUDDHI, the intellect , processes, co-ordinates and filters the sensory impressions. It decides
which of them we accept and pursue further. Buddhi has two aspects, one egoistic and one
selfless. The egoistic part is controlled by the ego and our weaknesses, whereas the selfless
and non-personal principle judges and decides on the basis of ethical maxims – this is known
as VIVEKA. Viveka is like the “butter” which is extracted from the “cream” of Buddhi.
Through Viveka we are able to differentiate between truth and untruth, right and wrong, good
and bad. Viveka leads us to the knowledge that the material reality is relative, and guides our
endeavours towards the Absolute, the Eternal.

Our intellect develops in two different ways. Firstly, through everything we have learnt from
childhood up to the present time. This logical knowledge helps us to cope with the tasks of
daily life. And, secondly, it is formed through analysis, reflection, concentration
(DHĀRANĀ) and meditation (DHYĀNA). Wisdom and discrimination (VIVEKA)
ultimately develop from these.
In relation to this, an interesting question is often asked: “Who or what causes our mental
condition?” Is it produced by the intellect or, conversely, is our way of thinking influenced by
our inner state?

The first is correct. The intellect creates our mental condition. But occasionally a situation
arises that it is unable to master. Then we lose control of our thoughts and emotions, as for
example in a fit of rage. How often have we said or done something when we were unable to
control our emotions which we greatly regretted later on! That is why the cultivation of
Viveka is so tremendously important, not only for our worldly existence but also for our
spiritual life.

CHITTA, consciousness, forms the basis of our perceptions and knowledge. Like Buddhi it is
shaped by the experiences of life; previous experiences, upbringing, culture and education
mould the way in which we perceive, judge and value. Chitta determines the basic tendencies
and colouring of our psyche.

AHAMKĀRA, the ego, literally means “I am the doer”. All our feelings, perceptions, ideas
and desires are inextricably linked to Ahamkāra. The ego is that psychic authority that creates
the illusion that we are autonomous to all the other independently existing individuals. From
that we naturally derive the idea that the external world that confronts us is also an
independent, separate reality. However, Vedānta philosophy, which is also the philosophy of
Yoga, teaches us to see the unity – God – behind the variety of appearances.

Only when we accept this reality, not just rationally but realise it within our consciousness,
are we able to overcome the barrier of the ego and find unity in the Ātmā. The following
Mantra, in which we place all our actions into God’s hands, helps us to attain this way of
thinking:

NĀHAM KARTĀ PRABHU DĪP KARTĀ

MAHĀPRABHU DĪP KARTĀ HI KEVALAM

I am not the doer. It is God who does through me. God alone is the doer.

2 Chaturdashana Lokas
The Fourteen Cosmic Levels
The Ātma, whose origin is Satyaloka (the level of the reality of God), wanders on its long
journey through space and time on different cosmic levels until it again reaches its original
home.

In Indian cosmology there are fourteen cosmic levels named - seven higher and seven lower
Lokas. The earth is situated at the beginning of the higher worlds; six levels are located above
it and seven below .

These worlds are not places in a physical sense, but are spheres of consciousness. They all
exist on the earth as well as within us.
The seven lower levels are called Atala, Vitala, Sutala, Rasātala, Talātala, Mahātala and
Pātāla. They accommodate those whose natures are inclined towards sensuality and
compulsiveness and are of a lower level of consciousness.

The upper levels, however, illustrate the spiritual evolution of humans. Each level has a
Chakra assigned to it. Our point of departure is the Earth (Bhūrloka) in the Mūlādhāra
Chakra. The astral sphere (Bhuvarloka) is located in the Svādhishthāna Chakra. Next we
experience “heaven” (Svarloka) in the Manipūra Chakra, and in the Anāhata Chakra we are
admitted to the level of the Saints (Maharloka). In the Vishuddhi Chakra we pass through the
cosmic sphere of the beings of light (Janarloka). Through discipline and purification we
acquire clarity of knowledge and wisdom in the Āgyā Chakra (Taparloka). In the Sahasrāra
Chakra we finally enter the level of absolute truth and reality (Satyaloka).

3 Jīvātmā, Ātmā and Paramātmā

Soul, Self and God
In Yoga we differentiate between

 JĪVĀTMĀ – Soul
 ĀTMĀ – Self
 PARAMĀTMĀ - God

Jīvātmā is the individual, and Ātmā and Paramātmā are Universal.

 PARAMĀTMĀ is the Supreme Principle, whatever we call it: God, Supreme Self,
Divine Self, Love, Truth or Reality.
 ĀTMĀ may be described as God’s ray of light, which exists as the “light of life” in
every living being. It is part of PARAMĀTMĀ and is therefore identical in nature
with it. Just as the seed of a tree contains all the qualities of the tree, the Ātmā also
carries the qualities of the Supreme Self.
 JĪVĀTMĀ, the individual soul, is the reflection of the Ātmā within an individual; a
“wave” that emerges from the ocean of existence and wanders from embodiment to
embodiment, and after a long process of development and experience again returns to
the unity of the Ātmā. The soul that has manifested itself in a form, however, does not
identify with its divine essence but rather with its attributes, the physical body, the
mind, the thoughts, etc. The aim of the path of Yoga is to dispel this illusion.

What is the reason that the individual soul separates from God? The cause lies in the principle
of Ahamkāra, the ego. Here ego means ‘the will to exist’; it is the aspiration for manifestation
and self-expression in the sense of “I want to exist”. Ahamkāra is the seed from which the
variety within nature comes into existence. The difference in form is relevant only to the
external manifestation and to the expression of consciousness and intellect – the essence,
however, is the same within all, Ātmā.

Just as the water in clouds only appears to be different to the water in the ocean, in the same
way the individual only ‘appears’ to be different to God. In reality there is no division – it
only exists externally, in the form and in the qualities. The individual follows the path set
down by cosmic law, which has the same validity for all life forms. The aim and purpose of
life is in the ongoing development and enlightenment of the consciousness, which achieves
its ultimate expression in the conscious union of the individual soul (Jīvātmā) with the divine
Self (Ātmā). The opening of the individual consciousness of the Jīvātma to the all-conscious-
existence of the Ātma is called enlightenment or realisation.

Enlightenment means that there is no longer any corner of the consciousness remaining
in darkness.

One cannot explain or describe the Ātmā. The closest comparison is with light or space.
Space cannot be cut, burnt or otherwise destroyed. Space always remains space. One can
divide space by fences or walls to create “individual” spheres that can be shaped or decorated
differently, but as soon as the demarcations are removed the undivided, unified space again
emerges.

Just as walls divide space, the body, mind, intellect, disposition, qualities and experiences
assembled as the “person”, mark the boundaries of the Self for a while. The body dies, the
person changes, but not the Ātmā. Our true Self is unborn, unchanging and immortal; it is the
“king” around whom the cosmic forces gather in the royal household, and again disperse after
he has left his palace (the body).

The philosophical schools of India, particularly Yoga philosophy, have examined the
essential question regarding our existence - “Who am I?” - and given us an answer to this.

Examine yourself: Are you the body? The mind? Your qualities, thoughts or feelings? Or are
you something else? As you continue to search more deeply you realise the more subtle
aspects of your being, right up to the level of the elements. Then finally you recognise that
you are not the Tattvas or Gunas either, and experience yourself as:

 SAT – truth
 CHIT – consciousness
 ĀNANDA – bliss

Sat-Chit-Ānanda is the essence of the divine Self that lives within you, the eternal, infinite
and immutable Ātmā.

The only true reality within us is the Ātmā. Everything else is unreality. Ātmā is
TRIKĀLADARSHI , the knower of past, present and future, and also CHAITANYA, the
conscious witness of everything that happens.

4 Kamala
The Lotus
The Lotus is a symbol of the beauty and perfection of the divine reality – SATYAM (truth) –
SHIVAM (God) – SUNDARAM (beauty). Numerous attributes of the divine are compared
with the Lotus: Lotus eyes, Lotus of the heart, Lotus feet.
The Lotus blossom is depicted in the illustrations of seven out of the eight main Chakras. In
Yoga literature the Chakras are also called “Lotuses”. For example, the Mūlādhāra Chakra is
also known as Mūla Kamala, the Manipūra Chakra as Nābhi Kamala and Vishuddhi Chakra
as Kantha Kamala.

The Lotus is an important symbol of spiritual life. It grows in muddy water, but its blossom
always stands clear of the surface of the water. The water represents worldly illusion (Māyā)
and the Lotus blossom us humans.

Just as the Lotus has its roots in the bottom of the lake, the world is the fertile soil from
which we live and grow. But our consciousness is destined to raise itself above the clouded
sphere of delusion to the clarity and freedom of divine vision. The opening Lotus blossom
symbolises the unfolding of the consciousness and the awakening of wisdom within us.

As spiritual aspirants we try lifelong to escape from the pollution of Māyā, to remain above
worldly desires and to rid ourselves of earthly sorrows. Here the Lotus blossom can be a good
example for us. Even the strongest storm is unable to immerse it; it always floats on the
surface, and neither rain nor dust cling to its leaves. Because of these attributes it symbolises
the saints and sages who remain inwardly untouched by the vicissitudes of life and have a
firm belief in God, in peaceful serenity and perfect contentment.

5 Karma
Actions and Destiny
Consciousness is in everything that exists; the elemental force of the Universe that vibrates in
every atom. The development of consciousness commences first at the level of the stone, and
continues in metal, crystal and vegetation. Plants already have the ability to feel, but are not
able to express or communicate their feelings to others. At the next level of development are
life forms such as coral and anemones that appear to be plants but actually belong to the
animal kingdom. Then come fish, birds, mammals and finally humans as the most highly
developed earthly beings.

Some of the more highly evolved animals have developed a certain limited capacity to
discriminate, but humans are the only living beings on earth with comprehensive
discrimination and free choice over their actions. Only we humans are capable of consciously
shaping and changing our life.

Because we are “I-conscious” and behave wilfully, we also bear responsibility for our
behaviour. That is why the cosmic law of KARMA is valid for us humans. The Karmic Law
states that every action we take will at some time come back to us in the same way as it went
out from us.

Therefore the most important precept that should be observed is:

To harm no-one by our thoughts, words or deeds.

We produce Karma in four ways:

  through thoughts
 through words
 through actions that we perform ourselves
 through actions that others do under our instructions.

Put briefly - everything that we have ever thought, spoken, done or caused is Karma; as is
also that which we think, speak or do this very moment.

After death the physical body remains on the earth and decays; the elements detach from one
another and return to their source. We again find ourselves as a bodiless, spiritual being in the
astral plane because the subtle sheaths – the astral, mental and causal bodies – continue to
exist. In these all our feelings, knowledge and memories remain. But there is one thing we
lose after death - Kriyā Shakti , the ability to act. Only in the physical body are we are
capable of doing good or bad. After death we are unable to do anything. Our earthly
possessions, title and position no longer have any value - whatever level we reach in the
Cosmos depends entirely upon our Karmas.

There are three types of Karma:

SANCHITA KARMA
PRĀRABDHA KARMA
KRIYAMĀNA KARMA

 SANCHITA KARMA is the accumulated Karma from all of our previous lives. It
would be impossible to experience and endure all Karmas in one life. Therefore only
a small part of the Sanchitakarma comes into effect with each birth.
 PRĀRABDHA KARMA is the portion of the accumulated karma that has “ripened”
and appears as a particular problem in the present life.
 KRIYAMĀNA KARMA , however, is everything that we produce in our present life.
This Karma flows into the Sanchitakarma and consequently shapes our future.

When we plant an apple seed in the earth then naturally an apple tree grows. We can only
expect apples from it and no other fruit. And in the same way the seeds of our actions also
produce the appropriate effect.

The Law of Karma says that the energetic vibration arising from each action will one day
come back to the one it originated from, either with the same qualities or even stronger
through other intervening interactions. Through our actions we plant the “seeds” of our future
destiny and therefore whatever happens to us is the “fruit” of our own past. If we think and
act negatively we increase the disaster-bringing influences of our destiny; whereas positive
thoughts and deeds develop the happiness-bringing potential.

There are two types of adverse actions; those we perform unconsciously, and those we do
consciously and against our better judgement. Undoubtedly the latter weigh more heavily.
Those who make a mistake out of ignorance do not invite such heavy karma to themselves as
those who intentionally inflict harm and pain. But just as poison affects us if we take it
unknowingly, suffering caused unintentionally, and therefore unconsciously, also gives rise
to an appropriate karmic effect.

The great sage and poet, Srī Tulsīdās , said:

“Our destiny was shaped long before the body came into being.”

Just as a farmer first prepares his field so that later he can harvest a crop, we have first
“sown” our destiny and, according to plan, those circumstances through which it can be
fulfilled are produced.

If destiny is fashioned in this way, then what point is there to our efforts? Are we merely
“puppets” moved by the thread of an inevitable fate? Not at all! We are able to exert an
influence and alter the course of providence. What happens to us is pre-determined in the
same way as the target of an arrow that has already been shot. Its course is foretellable and
predictable – unless it is deflected or diverted by a new influence. Even though the events of
our destiny are, in fact, lawfully caused and steered as a consequence of earlier actions, we
do, however, have the opportunity to avert, or at least lessen, the impact through our present
behaviour.

We are therefore in a position to change the course of our destiny – but only if we do
something about it. Not just “anything”, but the right thing at the right time. Through positive
actions, pure thoughts, prayer, mantra and meditation we are able to resolve the influence of
the Karmas from which we are suffering in this present life, and in this way gradually turn
our destiny around for the better. The spiritual Master helps us with this. He knows the
“karmic formula” and is aware of the sequence in which our earlier and present actions will
bear fruit. That is why he is able to advise us and show us how we can partially or completely
deflect the “arrow” of our karmas and so escape avoidable sorrows.

What does Karma look like? One can neither touch it nor see it. When fortunate or
unfortunate events affect us, we say: “That was lucky” or “That was unlucky”. But it is really
our own vibration that pulls us towards luck or misfortune. We are driven hither and thither
by it, just like a boat moved about in the wind and currents. Karma is a vibration that
surrounds our subtle “Phänomen” . Its fine vibration is not limited spatially and accompanies
us everywhere. The effect of our phänomen can be compared with a dynamo that generates
two kinds of energy: negative and positive.

Positive Karmas – love, forgiveness, help and selfless service, practising mantra, prayer and
meditation – generate a positive, healing energy that purifies and enlightens our phänomen. If
the being of a person is filled only by the radiance of positive and divine qualities, his
phänomen is completely illuminated. Such a person is an “enlightened one”; one who is
united with God – because God is love, light, harmony, knowledge, reality, truth and unity.

However, through negative thoughts, words, deeds and harmful qualities, such as anger,
hatred, jealousy, attachment, passion, greed, fanaticism and egotism, destructive energies are
produced which darken our phänomen. We produce negative Karma because we lack
knowledge and clarity. The purpose of our existence here on earth is to gain correct
knowledge and insight. If we do not make use of this opportunity and remain in ignorance,
then after death we must again return to the world in a new birth to clear all unresolved
Karmas.

Whether we believe it or not – rebirth is a fact. As humans, however, we have the possibility
to make more rapid progress towards the light through the practice of good Karma. This is
why we should not allow the precious opportunity given by a human life to slip by! We are
travellers who have come to the “Hotel of the Earth” for just one brief night. Soon a new day
will dawn and we must again depart. We can take nothing with us; everything remains here
except the quality of our actions.

6 Kundalinī
Serpent Power
The term “KUNDALINĪ” is based on several words, and therefore has several meanings.

The word-ending “ī” indicates that it relates to the feminine principle and deals with a form
of SHAKTI (energy) and PRAKRITI (nature).

 KUNDA is a hole or well into which all debris and rubbish is thrown. In time the
rubbish loses its original form and disintegrates into a formless mush in which the
individual components are no longer recognisable. In a similar way our impressions
from earlier lives lie like an amorphous substance deep in the unconscious
(Mūlādhāra Chakra).
 KUNDALA means ring (generally earring). A ring or a circle has neither a beginning
nor an end. It is infinite and that is why it is a symbol of creation. Cosmic energy is
circling constantly; we do not know when the Universe began and how long it will
last.

Two other roots of “KUNDALINĪ” are KUNDALIN, serpent, and KĀLA, time or death.
What is the connection between these terms? The symbol of the snake has many meanings:
ignorance, energy, unhappiness or happiness, death, time and change. In Indian mythology
Lord Vishnu rests on a thousand-headed snake and sends out the first vibration (Sphurna),
from which the entire Universe evolves.

The symbol of the snake also refers to the poison and danger that lies in ignorance. Ignorance
is as poisonous and deadly as a cobra. But poison can also heal and even have a life saving
influence. Knowledge about its correct application and dosage is the important thing. So just
as the power to heal is contained in poison, supreme knowledge lies dormant in the
“ignorance” of the unconscious. Just as a snakebite can suddenly change our life, when the
Kundalinī awakens our consciousness changes fundamentally and we reach another
dimension of time and space.

At this point I would like to correct one common misconception about the so-called “rising of
the Kundalinī”. The translation “serpent power” gives rise to a frequent misunderstanding.
The concept that a feeling like a snake crawling along the spinal column comes with the
awakening of the Kundalinī is totally false.

Rather, THE “AWAKENING OF THE KUNDALINĪ” MEANS THE AWAKENING OF

INNER KNOWLEDGE. The path of the Kundalinī proceeds from the Mūlādhāra Chakra at
the lower end of the spinal column up to the Sahasrāra Chakra at the top of the head. But its
awakening is not a physical occurrence; it consists exclusively of a development in
consciousness. This becomes more noticeable as our perceptions of cosmic vibrations and
radiant energy (Tattvas) become more sensitive, and our understanding of the connections
and laws within the Universe deepens.
We need to gain experience in order to acquire knowledge. Each experience, whether good or
bad, increases our understanding. Clarity arises through knowledge. With the awakening of
the Kundalinī our consciousness expands and we become aware of the truth. Its awakening
brings with it pure joy, pure knowledge and pure love. An enlightened one, a person whose
Kundalinī has awakened, radiates such an all-embracing love, purity, power and goodness
that everybody feels drawn to such a person.

Occasionally in Yoga literature Kundalinī is connected with Tantra and occult powers and is
considered as something dangerous.

Like every other form of energy one must also learn to understand spiritual energy. From
childhood onwards we learn how to deal with internal and external energies. Whenever we
run into something new and unknown we always need some time, as well as practice and
proper instruction, before we are able to deal with it. And so it is with the power of the
Kundalinī. In order to be able to integrate this spiritual energy, careful purification and
strengthening of the body and nervous system are required beforehand.

Sometimes an ambitious aspirant may force the rising of this energy through excessive and
vigorous practices without being properly prepared for it. Instead of “enlightenment” such an
impatient person more often than not brings about considerable psychic disturbances and, at
times, even permanent mental damage. However, do not blame the “Kundalinī” but blame
stupidity or incorrect techniques. Whoever faithfully follows the path the Master has given
will certainly not suffer such problems.

Mahāprabhujī said:

“Kundalinī is the divine Mother. A true mother never causes harm or does anything bad to
her children.”

Kundalinī Yoga is a pure, spiritual science that leads to enlightenment and God-Realisation
under the guidance of a spiritual Master. Those people who write about the supposed danger
of this path either do not have a master, or do not follow his instructions. So if a person
expresses negative views about Kundalinī, ask that person about his relationship with his
Master. Often it will be found that the cause of the problem lies in the fact that he has acted
without appropriate guidance or has ignored the advice of his Master.

Therefore do not allow such voices to create uncertainty, and confidently follow the advice of
your Master. It is important to be patient and moderate, not to force and not to cling onto
ideas such as how ‘it’ will be, or how ‘it’ should be. When ‘it’ happens perhaps you will not
even know how and when it has taken place, because the spiritual power within you has
unfolded so naturally and imperceptibly.

7 Mala, Viksheps, Āvarana

Three Obstacles on the Spiritual Path
There are three “diseases” that frequently afflict the Antahkarana hindering our spiritual
development. These are MALA, VIKSHEPA and ĀVARANA.
  MALA means impurity, physical as well as mental
 VIKSHEPA are the internal and external disturbances that plague us
 ĀVARANA is the curtain of “not knowing” that clouds our consciousness.

There is an allegory for this: A coin lies on the bottom of a bowl filled with water. If the
water is dirty (Mala), also turbulent (Vikshepa) and, on top of that, is covered by a cloth
(Āvarana) we cannot see the coin at the bottom of the vessel. Steps taken in isolation do not
help. If we only remove the cloth our vision will still be obstructed by the waves. And even if
the waves subside we are still unable to discern the coin because the water is polluted and
cloudy. Then what to do? All three obstacles must be removed. Firstly we must take the cloth
away, then filter and purify the water, and lastly quieten the waves. Then the coin can be seen
clearly and raised to the surface.

MALA are our impure thoughts. They obscure and darken our mind. We are mistaken if we
think that no-one can read our thoughts. We know exactly what we are thinking. “Freedom of
thought” is our birthright, but we should not forget that every thought, as well as every
action, comes back to us as Karma.

External dirt is simple to remove, but inner impurities stick in the depths of our consciousness
and are not so easily disposed of. To purify our body we need perhaps just under one hour,
but we may require several lifetimes to purify our consciousness.

VIKSHEPA are disturbances that can stem either from the outer world or our inner world.
We can protect ourselves and take precautions against external disturbances like noise, heat
or cold; but attacks from inside, such as fears and complexes, are only prevented with
difficulty. Nervousness, worry and annoyance are internal disturbances that churn up our
mind and obstruct us until we are able to get to their root cause.

ĀVARANA is the curtain of ignorance that dulls the mind. This veil is the reason for us not
recognising who we really are, as the following story illustrates:

A young lion was abandoned by its mother in the wilderness and taken in by a herd of goats.
It got goat’s milk to drink and lived with them in the same stall. So naturally it thought it was
also a goat. It bleated like them and also ate grass like them. One day a wild lion came that
wanted to have a goat for breakfast. All the goats, including the young lion that truly believed
itself to be a goat, took to their heels. The lion was very surprised that here was an animal of
the same species as himself that behaved like a goat and so decided to take a closer look. He
caught the little lion and it began to bleat pitifully: “Don’t do me any harm. I am just a poor,
weak goat.” The big lion replied: “Why do you speak such nonsense! You are not a goat but
a lion like me.” But the little lion did not believe a word of this and continued wailing
incessantly. Finally the big lion snatched the little one by the scruff of the neck and carried it
to a watering hole and said: “Look at your reflection and tell me whether you look like me or
like a goat.” Here the little lion finally realised his mistake and from that time on behaved
like a proper lion and no longer like a goat.

This parable shows that often we not only don’t recognise the false self-image we have of our
true nature but even deny it.

Our Ātma (the Self) is itself God. But in the west we believe that God is a long way away and
that we are weak, sinful creatures. To discover our true Self we need only look in the inner
mirror of our soul. But many are too afraid and deliberately close their eyes. It is our destiny
to claim our divine inheritance. Instead we prefer to eke out a poor and wretched existence.
There is another story that illustrates this clearly:

An elderly couple who lived in great poverty were in the habit of wandering through the
woods every day to gather firewood. One day Lord Shiva and Pārvatī were also walking in
this region. When Pārvatī saw the pitiable pair she was seized by deep compassion. Her
mother’s heart hurt with the sight of them both and she became angry with Shiva because he
allowed no help to come to these pious and thoroughly decent people.

Reproachfully, she said to him: “Truly, I do not understand you! You throw gold after bad
people, even when they disown and ridicule you. And these two who are pious and devoted
remain destitute. Give them something so they do not continue to live in want and are able to
spend a peaceful old age.

“You do not understand,” answered Shiva. “I really would like to give them everything but
they would not accept it.” Unbelievingly, Pārvatī shook her head, but Shiva said he could
prove it to her right now and lay a pile of gold coins on the path that both of the old people
would take. He then hid with Pārvatī behind a bush to observe further events.

While walking the old people chatted with one another about this and that. Suddenly the old
woman asked: “How does a blind person actually find his way around the woods? One day it
could really happen that we are also blind. Let us try it once to see how it would be.” “Good,
count me in,” said the man. “We can blindfold ourselves with cloth. I’ll take a stick to find
the way. You place your hand on my shoulder and follow me.”

No sooner said than done. Now as they both came towards the gold they naturally did not see
it and painfully kicked their feet against it. “Blast it!” they shouted. “What stupid and
thoughtless person put stones in the middle of the path without considering that blind people
also walk here and could injure themselves!”

Sighing, Shiva turned towards Pārvatī and asked: “Do you believe me now? It has happened
repeatedly in this way until I abandoned trying to give anything to these two.”

How often does God offer us a valuable opportunity directly “at our feet” – but we are not
aware of it. Sometimes we are struck completely by blindness and so miss the best
opportunity of our life. This is what is meant by Āvarana here: to look away at precisely the
wrong moment, or to give up just one step away from fulfilment.

Āvarana is also our doubts and fears, the inner feelings of loneliness and hopelessness, as
well as prejudice, intolerance, intellectual bias and much more. Āvarana has many facets that
all have one thing in common - they prevent the vision of the one reality, God.

But how can we get rid of the three stumbling stones of MALA, VIKSHEPA and
ĀVARANA?

 Mental impurities (MALA) are purified through Satsang , Mantra and prayer.
 Inner disturbances (VIKSHEPA) are counteracted with a positive mental attitude,
through relaxation, concentration and meditation.
  The veil of ignorance (ĀVARANA) is penetrated with faith and trust as we follow the
words of the Master and the Holy Scriptures, breaking down the inner barriers and
prejudices and opening to new experiences.

A simple and extremely effective spiritual practice that frees us from MALA, VIKSHEPA
and ĀVARANA and can be practised very easily by anyone in everyday life is
ANUPĀSANA.

ANU is a tiny little part, “an atomic particle”; UPĀSANA means to follow, to perform, to
practise, to start on something.

AzzzzzzzzzzzzNUPĀSANA is a “small resolve” that barely costs any time or expenditure,

but with regular practice brings invaluable benefits. It promotes spiritual development,
develops willpower and self-confidence, purifies our “inner field” and protects against
internal and external disturbances.

Practice something that you would like to do that is of benefit to yourself or another every
day. It doesn’t need to be some great undertaking, begin with little steps.

 For example, change an unhealthy habit. Drink fewer cups of coffee or eat fewer
sweets.
 Begin to build up good spiritual habits; for example, saying your mantra five times
when you get up, before each meal and before sleeping.
 Do something for nature and animals. Feed the birds and woodland creatures
whenever the opportunity presents itself.
 Within your family willingly do one extra thing that you have previously avoided.
 Turn towards your fellowmen with more love. Create a little joy for a colleague you
have not previously paid any attention to, etc.

There are thousands of possibilities for delighting others and ourselves through small, loving
gestures. Accomplish these with the thought:

“I am not the doer. It is God who is doing through me.

God alone is the doer.”

Even the smallest endeavour bears rich fruit through the grace of God.

8 Mantra
The Causal Power of Words
A BĪJA MANTRA (Seed Mantra) is assigned to each Chakra, and each petal of the Lotus
blossom carries a Sanskrit syllable that is described as the “guardian” of that particular
Chakra. When we repeat the Mantra belonging to a Chakra in meditation we unite with the
quality and vibrational energy of the Chakra and with this awaken its qualities within us.
A Mantra is a syllable, a word or a sequence of words with a high spiritual vibration. All
elements and energies in the Cosmos can be influenced and guided by Mantras. That is why
Mantra is the best aid in awakening the dormant consciousness.

There are three types of Mantras:

 PRAYER
 GURU MANTRA
 BĪJA MANTRA

PRAYER is a way of communing with God.

The GURU MANTRA represents the essence of prayer, and anchors us in God, the Ātma and
the Supreme Self. It is the first initiation given by the Master to the disciple on the spiritual
path. How we should treat the words and blessings of the Master is illustrated in a short story:

Once a farmer and a businessman asked a Master for a Mantra. The Master presented each
of them with a small green soybean and said: “I am going away for some time. Look after the
soybean well. When I come again I will take it back from you. Whoever can give it to me then
will receive Mantra, and that one who has been thoughtless or has lost it will receive
nothing.”

The businessman took his soybean, wrapped it carefully in cottonwool and put it safely in a
small, lockable casket. But the farmer thought about it: “Who knows how long the Master
will be away. By then the bean could have dried out or been eaten by moths.” As it was
exactly the time to sow crops the farmer planted the soybean in the earth. Soon a beautiful
bud grew and by harvest time the farmer had a whole kilo of soybeans from the one soybean.
As the Master still had not appeared within the next year the farmer sowed the beans again.
This time he harvested a few hundred kilos, and after the third year the harvest filled an
entire storeroom.

Finally during the fourth year the Master returned. Both disciples greeted him with joy. The
businessman ceremoniously opened his casket wanting to present the soybean to the Master.
To his great horror there was only a dried out maggot in the casket. A grain moth had
slipped in through the keyhole and had laid its egg. The maggot had eaten the bean and then
perished in the casket. The Master shook his head and said to the businessman: “So my
instructions were not thought about.”

He then turned to the farmer and asked: “Where is your bean?” The farmer answered:
“Master the soybean you gave to me has grown so much I am unable to carry it here. Please
come with me so I can give it to you.” He led the Master to the storeroom in which there
were soybeans by the tonne. “You have understood properly,” said the Master. He blessed
him and gave him Mantra.

The Mantra is a “living” word: It is like a seed that grows into a strong tree, blossoms and
produces a multitude of fruit. It contains an immense power for propagation and enrichment
within itself – though only if the disciple always carries it in his mind and practises daily.
Continuous practice of Mantra purifies the consciousness and the mind, and removes Karmas
in much the same way as constantly walking over weeds on a path crushes them. Only those
who continue to work with this gift from the Master are able to harvest its fruits. If it is
merely put away and “stored” it withers like flowers without water.

The even finer vibration of the BĪJA MANTRA forms the essence of the Guru Mantra. The
Bīja Mantra is the vibration and the “call” of the soul. Its effect develops more readily in deep
meditation. As it works at the astral level it guides and influences the course of our destiny.
This is not as unusual as it may appear at first sight. The Mantra is vibration, sound. Tests
have shown that certain sounds stimulate the growth of plants and are even able to cure
disease. This indicates that vibrational energy influences the Tattvas (subtle elements).

Spiritual Mantras are generally written in Sanskrit and play an important role in the
awakening of the Chakras. The reason for this goes back to the beginning of creation. Lord
Shiva, himself, transmitted the Sanskrit language to humans and its sounds are also known as
“Devas”. The word “Deva” has three meanings: God, protector (or guardian angel) and
cosmic vibration. Lord Shiva brought the Devas down to earth in the form of letters, and this
is why the characters of Sanskrit are called Devanāgarī, “the citizens of God”.

Sanskrit is not merely “spoken”, it is intoned and articulated in a very specific way.
Unfortunately, nowadays this knowledge has largely been lost. In Sanskrit there are fifty-two
letters, the same number as the levels (Lokas) which exist in the Cosmos. As these levels also
exist within us the Sanskrit language is therefore a key to our inner world. In meditation
when we are deeply immersed in the cosmic spheres we occasionally perceive the
corresponding Sanskrit letters and Mantras and feel the Tattvas and qualities associated with
them.

Vibrations can be audible or inaudible. For example, thoughts and feelings are counted as
soundless vibrations. These are no less effective than the spoken word. To the contrary. After
death the soul is guided on the astral level by invisible and inaudible spiritual vibrations. The
vibration of the Mantra leads the soul directly towards the light of realisation.

A Master only ever passes on a GURU MANTRA (or SIDDHA MANTRA) to another
according to the ancient and venerated Master-Disciple tradition. It does not act like a
suggestive formula, such as “I am well”, “I feel God’s presence” or “There is peace within
me”, which merely serve to quieten the mind. Instead, a Siddha Mantra works in such a way
that the spiritual power contained within the vibration of the word or words is realised within
us.

How can we manage without words?

We give and take through words,
Speak understand and discern through words.
Indifferent to where we ourselves go,
We cannot escape from words.
Words bring us together,
Words give us knowledge.
Through words (Mantra) we are liberated.
Through words, we recognise the Supreme and the illusion.
Swāmī Shivānanda says:
Bhagwān Srī Dīp Mahāprabhujī has transmitted the divine word to me
His word accompanied me across the ocean.
Bhajan by Srī Swāmī Shivānanda from the book “Lila Amrit”

The Mantra is internalised in five stages:

 LIKHITA – through writing

 VAIKHARĪ – through speaking
 UPĀMSHU – through whispering
 MĀNASA – through thinking
 AJAPĀ – through uninterrupted inner repetition.

A spiritual Mantra always contains the word OM and the name of a divine incarnation. This
name is full of significance. It possesses even greater spiritual power than the person. There
is a story in the Rāmāyana that illustrates this clearly.

When Lord Rāma and his helpers reached the sea between India and Srī Lanka in their search
for Rāma’s abducted wife, Sītā, it appeared that a crossing would be impossible as there was
neither a ford nor a bridge available. But Rāma’s faithful follower, Hanuman, said: “Lord we
will build a crossing with your name.”

He picked up a stone, wrote the Sanskrit word RĀM on it and threw it into the water.
Miraculously the stone did not sink, but floated on the surface of the water. The others
followed his example and began to throw stones with Lord Rāma’s name on them into the
water, in this way forming a floating stone bridge.

Lord Rāma also wished to help and threw a stone into the water. But his stone did not float, it
sank! A second try was also unsuccessful. All the stones that Rāma threw into the water sank
to the bottom, while the stones of his followers floated on the surface. Perplexed, Rāma
turned to Hanuman: “Tell me, how come the stones that you throw remain on the surface and
my stones sink?” Hanuman answered: “That is as clear as daylight. You, yourself, have
taught us that those whom God allows to fall inevitably perish. Therefore, everything you
throw away must sink to the bottom. But we are acting with complete faith in you and so this
miracle occurs through the power of your name.”

This tale illustrates that there is indeed a miraculous power in the name of God repeated in a
Mantra, which makes everything possible.

9 Nādīs
Energy Channels and Transmitters
NĀDĪS are energy channels through which PRĀNA – divine energy, life and consciousness –
streams. Within the human body there is a subtle and perfect network of 72,000 Nādīs that
distribute this life force throughout the whole body. On the physical level the Nādīs
correspond to the nervous system, but their influence extends beyond this to the astral and
spiritual planes of our existence. If all the Nādīs are functioning correctly then we are healthy
and generally feel happy. But nearly every one of us has some physical or psychic problem,
which means that some of the Nādīs are not working properly and need to be balanced.
PRĀNA is conscious energy, which means that the Nādīs also transmit consciousness. By
means of the Nādīs one can see and hear things at a great distance and move in other levels of
consciousness. There are numerous reports from people who were clinically dead and then
came back to life again. They nearly all described how they travelled along a tunnel with
light radiating at the end. This tunnel is the Nādī through which life escapes from the body.

We can also have such “tunnel experiences” in dreams and on astral journeys. With these we
are not really outside the body but in an altered state of consciousness. The Nādīs make it
possible for us to take mental journeys of discovery throughout the entire Universe. With
their help our consciousness is able to go to any place we would like without the body having
to move at all.

Three Nādīs are of special importance - IDĀ, PINGALĀ and SUSHUMNĀ.

 IDĀ arises in the left side of the body and represents the moon principle
 PINGALĀ begins on the right side of the body and symbolises the sun principle.
 SUSHUMNĀ runs through the central channel of the spinal cord and represents the
consciousness.

On the physical level PINGALĀ has its counterpart in the Parasympathetic Nervous System,
IDĀ in the Sympathetic Nervous System, and SUSHUMNĀ in the Central Nervous System.

The moon symbolises the mind with its changeable feelings, whereas the sun represents the
intellect. Just as our emotions and thoughts change constantly, the moon is also constantly
changing its form. The intellect, however, is a stable and constant principle like the sun. Only
when harmony and balance prevail between the moon system and sun system are we healthy
and capable of developing further mentally and spiritually.

We are able to activate and harmonise the Nādīs through the breath. When we breathe
through the left nostril in Prānāyāma we activate the Idā Nādī. The Idā Nādī cools, quietens
and refreshes body and mind like the silvery light of the moon. Pingalā Nādī, however, which
is influenced by breathing through the right nostril has a warming and activating influence, in
the same way as sunshine warms the earth and stimulates the growth of vegetation.

Idā and Pingalā begin in the brain at approximately the level of the Pituitary Gland. Idā has
an effect on the right side of the brain whilst Pingalā influences the left hemisphere. To
maintain balance both Nādīs run in a snake-like course from one side of the body to the other.
At the points where they cross they also meet with the central Nādī, Sushumnā. At those
places where the power and radiance of the sun and moon meet, together with the
strengthening effect of the Sushumnā, very powerful energy centres called CHAKRAS form.

The first crossing of the Nādīs at the top of the spinal column forms the Throat Chakra
(Vishuddhi Chakra) and the last crossing at the base of the spinal column forms the Root
Centre (Mūlādhāra Chakra). Here the Idā Nādī flows on the left side of the body and the
Pingalā Nādī on the right side, and it is precisely here that our dormant consciousness lies
hidden.

At several places along the spinal column the Nādīs form a type of knot (GRANTHI), each of
which constitutes a key point in our spiritual development. When these knots are “untied” the
energy located within them is activated and the hidden powers (SIDDHIS) are given to us as
healing powers, the seeing of past and future, the seeing of auras, and other supernatural
abilities.

Other terms for Idā, Pingalā and Sushumnā are GANGĀ, YAMUNĀ and SARASVATĪ.
These are the names of the three holiest rivers in India. Gangā and Yamunā flow on the
surface but Sarasvatī flows underground. It rises to the surface only once every twelve years.
This event happens in conjunction with a particular planetary constellation and is known as
the KUMBHA MELĀ. This great spiritual festival of India held at the confluence of these
three rivers (Sangam) is attended by millions of people who come to attain liberation from
their Karmas and the cycle of rebirth by bathing in the sacred waters. But for the Yogi the
three main Nādīs are the “divine rivers” and the Āgyā Chakra (the eyebrow centre) where
these Nādīs meet is the holy place of pilgrimage where the Yogi attains liberation.

Just as the mysterious river, Sarasvatī, only rarely appears, the Sushumnā Nādī is only active
for certain short periods of time (for example, at dawn and dusk). When the three main Nādīs
unite only one stream of consciousness flows – the spiritual energy of the Sushumnā Nādī.
The energy also flows through this Nādī in deep meditation and in Samādhī. For as long as
the Sushumnā is inactive we are plagued by constantly changing CHITTA VRITTIS –
thoughts, emotions, worries, etc. But once the Sushumnā begins to flow the waves of the
mind come to rest and we “bathe” in the bliss of divine consciousness.

10 Nirguna and Saguna

Two Aspects of God
God can be experienced in two aspects – as NIRGUNA and SAGUNA .

NIRGUNA is the eternal all-pervading and omnipresent divine consciousness.

SAGUNA is the manifestation of God in form.

The sun is a graphic simile for this. Sunlight is the Nirguna form of the sun, and the celestial
body is the Saguna form.

When God manifests in form he appears to be limited by his form, but his presence is
unlimited and all-pervading. Nothing exists without God’s presence. God is omnipresent and
absolute.

God is in everything, and everything is in God. God exists in everything that we call “good”
as well as in everything we describe as “bad”. In God there is no limitation or differentiation,
only unity. Nirguna God is pure energy, the living and conscious power that is at work in the
Universe. Reality, the Supreme Self, is Nirguna God.

In the Katha Upanishad it is said:

“Paramātmā is the same everywhere, in every world, on every level throughout the entire
Cosmos. Until you recognise this you will continue to be reborn. Paramātmā remains the
same – in past, present and future. It is the same in the heart of an ant or an elephant, in
every living being. It is the Cause of everything.”
But how can one reach Nirguna God? How can one meditate on God; how can one become
one with God? Our true Self is Nirguna. It is shapeless; it has no form. The opposite of this is
Saguna, our physical body, which we will one day leave. In essence we are permanently
connected to Nirguna. We are Nirguna, but are not conscious of this.

Within the universal, divine Phänomen we exist as tiny, individual phänomens. Each one of
these phänomen possesses its own qualities. The individual phänomen (Jīvātmā) is like a
delicate, iridescent soap bubble. In the centre of this “bubble” is the Ātmā, the Self, hidden
and encased in the five Koshas. Ātmā is a tiny spark of light, the essence of Paramātmā.

The relationship between Jīvātmā, Ātmā and Paramātmā, and also between Saguna and
Nirguna, can be clarified by a comparison with water. Any water on our planet has its origin
in the ocean, just as the Ātma existing within us has its origin in God. We can compare water
transformed by the addition of different flavours or colours with the Jīvātmā and its personal
qualities, and Ātmā, the essence of the higher personality, with pure water. Just as a drop of
water is part of the ocean, the Ātmā is eternally a part of God. Quantity plays no role in this –
it is only the quality and nature that are important. And we would never describe a drop of
water as the “ocean”.

When water rises in tiny drops from the ocean we call it “mist” or “fog”. When this moisture
rises up into the sky it becomes known as “clouds”, and “rain” when it falls down again. The
limited, individual existence of a raindrop comes to an end when it unites with other drops in
a lake, stream or river; and the existence of the river ends when it flows out into the ocean
after a long journey. Then all the drops of water that had united in the river again become the
“ocean”.

In the same way as the drops of water re-united with their source, the ocean, our limited,
individual existence and consciousness will one day re-unite with their source – the
unlimited, divine essence. Only the same qualities can unite. Only the same can become one.
For as long as we still carry our personal qualities and Karmas with us, union with the divine
is not possible. Before we can attain God-Realisation we must shed all those feelings,
thoughts and qualities that are obstacles to the development of divine principles.

Our true Self is not the body, nor the feelings, nor the thoughts; and it is neither the intellect
nor our qualities. The Self is energy – vibration – it is in constant motion. It is only because
of the ignorant notion that we do not know God that a difference exists between the Self and
God. God-Realisation means Self-Realisation – and at the same time Self-Realisation is God-
Realisation. Those who have not yet realised their Self, cannot realise God; and those who
have not experienced God do not know who they, themselves, are.

It is everyone’s goal to reach God again. We are all travellers and each soul is striving to
return to God, either consciously or unconsciously. Just as a stone falls to the earth because of
gravity, and a river flows into the ocean because of the gradient, an elemental force of
attraction draws us back to God. We are all seeking God – our true Self. God is actually
within us, but until we recognise this we feel cut off and lost in time and space.

God in Nirguna form is in fact everywhere and in everything, but this is not easily
comprehensible or “appealing” to our human intellect. The ultimate goal of humans is to
become one in consciousness with the Nirguna form of God. But the medium through which
we can reach this goal is the embodied form of God, Saguna.

It is difficult or almost impossible for our intellect to grasp and understand the universal,
eternal, all-conscious and omnipresent divine energy. It is much easier for us to have a divine
incarnation as a figurehead, towards whom we are able to direct our feelings.

In the Saguna aspect, God appears in a human form making it easier for us to come closer.
There have been divine incarnations in every age to show people the path to Nirguna God.

If we want to send a message in a bottle out into the ocean one sure way would be to throw it
into a large river; in this way it will certainly reach the ocean sooner or later. In the same way
if we follow the river of consciousness of a divine incarnation we will reach the ocean of
Nirguna safely. When we trust in his guidance we will definitely reach the goal. In this way
Saguna Bhakti, love and devotion to God in a form in which we are able to perceive and
worship God, develops quite naturally from Nirguna Bhakti, the realisation of the divine
Will.

Lord Krishna speaks about Saguna God in the Bhagavad Gita (4/7):

“Whenever righteousness is on the decline and unrighteousness is on the increase I appear in

the material world. From age to age I come into being to protect the good, destroy the bad
and consolidate righteousness.”

From time to time the divine light, the power and wisdom of God, manifests in a human
body. Personalities who are born as perfect and realised ones are called Avatāras , divine
incarnations. They come to earth as liberators and saviours, to teach people the eternal truth
and inspire them to follow the spiritual path. They are the SATAGURUS, the divine Masters.

Divine incarnations live in the world just like us. Externally there is no difference to other
people; their body consists of earthly elements and is subject to the laws of nature, but their
mind and consciousness stand above all the laws and limitations of nature. Unlike the rest of
us divine incarnations are not born due to Karmic consequences but come of their own free
will and are totally aware of their divine origin and their mission on earth.

There is one question that constantly concerns people: Why the number of divine
incarnations on earth?

There is only one God who has neither form nor name. It is the human mind that has created
the many different images and forms of God. God is known as: Holy Father, Allah, Īshvara,
Divine Will, Cosmic Principle, Universal Consciousness, Love, Supreme Self, etc. There are
probably as many images and names for God as there are people on the planet. Each person
has an impression of God according to their own level of spiritual development, and forms
their own mental image of God. Everyone expresses their worship for the Divine in their very
own way.

A person devoted to God (a Bhakta) is never alone. A Bhakta always feels connected to God
and lives happily and contentedly whatever happens. That person thinks of God, meditates on
God, speaks about God and avoids anything that can distance him from God. Everything a
Bhakta does is done for God. God accepts responsibility for and takes care of those Bhaktas
who consecrate their lives and themselves to Him.

 BHAKTI – Devotion
 GYANA – Wisdom
 VAIRĀGYA - Renunciation of worldly things
 SATSANG - Spiritual company

These are the four cornerstones of spiritual life. Therefore pray to God to bless you with these
four gifts. But if it seems to be a little presumptuous to ask for so much, then pray only for
one; the most important one – Bhakti! Bhakti gives us divine light and everlasting bliss.

There is a story related to this in the Rāmāyana, an Indian epic:

Hanuman, the loyal devotee and helper of Lord Rāma, took himself off to Srī Lanka to look
for Rāma’s abducted wife, Sītā. When he finally found her and was able to approach her
secretly, he gave her a ring from her husband to identify him, and also to encourage and
comfort her. Sītā was supremely happy to experience anything of her beloved Rāma, and
wanting to reward Hanuman asked if he had a wish. Hanuman said: “Mother, there is only
one thing I wish for: Give me Bhakti in every life.”

Hanuman then returned to Rāma and delivered the joyful news that he had found Sītā and she
was alive. Joyfully Rāma said: “Hanuman for these glad tidings tell me what it is you wish
for, whatever you desire; a kingdom, Siddhis, treasure, I am prepared to give you anything.”
But Hanuman again implored: “Lord, I wish only for Bhakti.”

Finally when victory over the demon king had been won and Sītā had been freed, they all
returned happily to Ayodhyā, safe and sound. Those who had stood by Rāma were richly
rewarded. When it came to Hanuman’s turn to receive his gift, Sītā took a priceless pearl
necklace from her neck wishing to present it to Hanuman. But he refused, saying: “Mother
you have promised to give me Bhakti. There is nothing else I desire.”

Bhakti was a thousand times more valuable to Hanuman than wealth, glory or fame.

There are two types of Bhakti – Nirguna and Saguna – and both are equally important. For as
long as we are unable to understand God and the Master in both aspects, Nirguna and Saguna,
and believe in them, we cannot attain MOKSHA (liberation). We should recognise and
realise both forms. Whoever has doubts about the Saguna form of God is also unable to
realise the Nirguna aspect; and, likewise, meditating only on Nirguna without having Saguna
God within your heart, will not lead you to the goal.

Unfortunately in many cases people’s visions of God have become misguided and dogmatic,
and, historically, have given rise to numerous rivalries, disputes and so-called “holy” wars,
which are still occurring today.

There are no wars that are “holy” wars. God, who has created the entire world, loves each and
every living entity equally. For God no religion is given precedence. A God who claims to be
Christian, Hindu or Muslim is definitely not God, because in God there is no duality. Such
limitations are the work of man and cause much suffering in the world.
Often we come across the narrow-minded and fanatical view that “My faith and my God are
the best and all others are false, or at least inferior.” It is just like children squabbling over
whose father is the best. And just as the parents of each one of us are the “best” parents for
us, the form of God that we love and worship is the “right” and “best” form of God for us.

With the knowledge that there is only one God who has been given many different names and
forms by those who love God, our attitude to other religions and systems of belief should
always be shaped by tolerance and respect. When we are able to see, honour and love God in
every one of our fellow humans we are certainly on the right path.

11 Pānchakosha
The Five Sheaths
Our body does not just consist of the visible physical form; we also possess four other subtle
sheaths. Altogether each person consists of five “bodies” or KOSHAS.

These five Koshas are:

 ANNAMAYA KOSHA - the Body of Nourishment - Physical Body

 PRĀNAMAYA KOSHA - the Energy Body - Astral Body
 MANOMAYA KOSHA - the Mental Body - Astral Body
 VIGYĀNAMAYA KOSHA - the Intellectual Body - Astral Body
 ĀNANDAMAYA KOSHA - the Body of Joy - Causal Body

Our KARMAS (actions) and SAMSKĀRAS (memories and experiences) are stored in the
Koshas. They form the partitions between the individual soul and the universal Self.
Liberation – MOKSHA – therefore means to release the Ātmā from the limitations of the
Koshas. In order to become one with something we must develop the same qualities as that
with which we wish to unite. Until we have released ourselves from the Koshas, while we
still hang onto our personal ego and continue to identify with the little “i”, we cannot become
one with the Infinite.

On the other hand, however, all five Koshas are indispensable for our existence on the earthly
plane. Without them we cannot exist here. To surmount and detach from the Koshas is
primarily an extensive process of mental purification and development. When there are no
more impurities, no more “shadows” remaining, then at the end of our life the astral body
also dissolves and our soul’s spark unites with the infinite, divine light.

ANNAMAYA KOSHA is the physical body. It is influenced by the food we eat as well as by
our environment and society. Therefore the Yoga teachings emphasise how important
positive and beneficial human interactions, as well as a healthy, sattvic diet, are for our
physical and mental development. The consumption of meat, alcohol and drugs weakens our
vitality and fills us with negative vibrations. A wholesome, lacto-vegetarian diet, however,
provides nourishment for the body in an optimal way.

PRĀNAMAYA KOSHA is the subtle sheath of cosmic energy that penetrates and surrounds
the physical body. It forms our “aura”, the radiance that emanates from us. PRĀNA is the
subtle “nourishment” that is as necessary to life as food and drink. With each breath we not
only absorb oxygen, but also Prāna. All foods not only supply us with nutrients, but also with
Prāna. The quality of our Prāna is decisively affected by external influences as well as by our
own thoughts and emotions, and impacts upon the other Koshas.

MANOMAYA KOSHA, the mental energy sheath, is even more extensive and powerful than
the Prānamaya Kosha. Its scope is infinite. The mind and thoughts can reach anywhere
without any loss of time. Therefore, it is very difficult to control the thoughts.

Vedanta philosophy coined the saying:

MANO MĀTRA JAGAT – “The whole world exists in your mind.”

Innumerable levels and worlds exist in the mind of each individual. Every thought, every idea
and every feeling forms a separate world for itself.

Only through controlling the mind can we gain control over our destiny! The best method of
mastering the mind is to foster good thoughts and qualities. Following the rules of YAMA
and NIYAMA , understanding, giving, praying and practising Mantra purify our karmic
phänomen.

VIGYĀNAMAYA KOSHA is the intellectual body. It can also be positively or negatively

orientated. This depends on the society we keep, together with the sensory impressions that
we absorb from our environment. It is formed by the experiences, upbringing and education
in this lifetime, and represents the sum total of all of these. The intellect, though, is not
always our best adviser. All too often it is deaf to the truth and judges egoistically in line with
our desires.

The intellect can be a very useful tool, but it can also be a great hindrance. That is why we
should always employ both BUDDHI (reason) and VIVEKA (correct discrimination).

ĀNANDAMAYA KOSHA is the “body of bliss”. It is the subtlest of the five sheaths and the
most difficult to overcome. This is because the aspiration for the fulfilment of our desires and
for comfort and pleasure is a powerful motivator and a decisive power within us.

There are two types of joy:

 the transitory, limited elation, and

 the eternal, unlimited feeling of supreme joy.

The first depends on certain conditions, the fulfilment of our desires and other favourable
circumstances, whereas the latter is unconditional, and is totally independent of external
conditions. Lasting contentment and MAHĀ ĀNANDA (infinite bliss) are bestowed upon us
only in union with the Self; all other joys are limited and transitory.

Only through GYĀNA (wisdom) can we free ourselves from the Ānandamāya Kosha.
BHAKTI (devotion to God) takes us close to this goal; but the final step can only be mastered
through the knowledge of the truth. Only then can we finally attain MOKSHA (liberation).
The five bodies that encase the Jīvātmā can be compared with the skin of an onion - the
“essence” of the onion being neither chemically nor physically derived from its skin.

It is the same with our identity. When we observe our body we say: “This is my body; this is
my arm and my leg, my head ……” When we go a little deeper within ourselves, we
recognise our thoughts and feelings. And we still say: “These are my thoughts,
experiences....”, and so forth. This actually means that everything belongs to us, but is not
identical to us. The “Self” is apparently something else. The body, thoughts, emotions and
intellectual knowledge are merely skins that cover the nucleus of our existence. We can only
experience this when we go deeply within ourselves and penetrate the numerous layers that
cover it.

12 Pashuchakras
The Animal Centres
The energy centres in the feet and legs are known as Pashuchakras , lower or “animal”
Chakras. The entire area from the toes to the hips contains the “animal” spheres of
consciousness – a state of consciousness at a lower level of development than the human
genus.

As we have been born in a human body one would think that all animal tendencies have been
eliminated and left behind. However, this is only partially true; our kinship to the animal
kingdom is closer than many people like to admit. In the embryonic period of development
humans go through the same phases as animals, and even show short-term external
characteristics of fish, reptiles and amphibians. Certainly these attributes recede, but the
progression of growth within the womb clearly indicates that the remnants of these
evolutionary stages still exist in our genetic makeup, and are stored within our DNA.
Furthermore they exert an influence on our consciousness and our psyche.

These legacies of animal consciousness lie in the lower Chakras.

This is why we strongly advise against exercises that concentrate on the feet and legs, as the
energy produced by the lower Chakras pulls the mind down to a primitive level - though this
is not immediately noticeable. Initially one may become conscious of pleasant feelings, an
increase in vitality, strength and self-esteem, but the on-going consequences of such practices
hold great danger. In extreme cases they can lead to very severe depression, mental confusion
and a loss of sensitivity. The compulsiveness within us gains the upper hand and arouses
destructive emotions such as passion, fury and aggression. Long term, the capacity for human
understanding and empathy is lost by focussing on the lower Chakras.

Nevertheless, the lower parts of the body and the energy centres should not be totally
disregarded. Every part of the body is necessary and valuable. To be a “complete” person we
need a “complete” body, the upper as well as the lower limbs. The feet are faithful helpers.
They do not shy away from the dust in the streets and take us everywhere our steps lead. As
with all other parts of our body we should also pay them due respect and attention.
We know from the Bible that Jesus washed the feet of his disciples at the Last Supper, and it
is also recounted in the Indian heroic epic, the Mahābhārata, how Lord Krishna performed the
same service for Mahārishi Vyāsa. These acts of service remind us that God descended to this
earth to help us purify the lower Chakras and thus erase the last remnants of animal
tendencies and baser instincts. When we keep our feet “pure” the lower Chakras also remain
pure.

So how do we “purify our feet”? We purify our feet by consciously steering our steps towards
holy places and spiritual society, as well as to those places where our help is needed.

There is a wise old saying:

“God gave you feet to enable you to steer your steps towards His temple and towards the
good.
He bestowed upon you hands not only to take, but primarily to give.
For good words and prayer He furnished you with a tongue.
Ears he presented to you to enable you to hear the truth and calls for help from your
neighbours,
And eyes to delight in the beauty of the world that He has created.”

To remove Karmas and keep the Chakras pure, direct your first steps in the morning towards
your altar and ask for God’s protection and guidance during the day. And close your day with
Satsang, a reading from the Holy Scriptures, prayer and meditation. When your mind is
oriented towards God in such a way at the beginning and end of the day, your mind is filled
with loving and spiritual feelings and thoughts and your daily work is successful and
meaningful in every respect.

Each one of our senses has a function that is pleasing to God; but God also gave us free will
and so therefore the decision and responsibility for what we do with His gifts lies entirely
with us.

13 Pravritti and Nivritti

Two Ways of Life
PRAVRITTI means to live amidst worldly duties and interests with the senses and actions
directed primarily towards the external world.

NIVRITTI, on the other hand, is the path of “turning back”, the path of turning within
towards spiritual contemplation, and placing God at the centre of our existence after fulfilling
our familial and professional duties.

For as long as we live in Pravritti our thoughts turn mainly towards worldly things – to
pleasure and hobbies and worrying about position, income and possessions. Initially school
and education occupy our thoughts, then later profession and family. Finally, in old age we
worry about our health and our inheritance.
So that there are no misconceptions I would like to clarify this. It is proper and necessary for
us to fulfil our responsibilities and duties to our family and society, and there is a no problem
with being comfortable or prosperous. But those people who care about nothing and are
totally wrapped up in MĀYĀ , and constantly run after it, behave irrationally and short-
sightedly. In the belief that it is absolutely essential to “create” something their efforts are
persistently directed outwards. One car after another, new things constantly bought and
accumulated – these are clear signs that the inner Self has still not had enough. And in spite
of all the disappointments and failures is not yet “fed-up”.

We make a big mistake when we think our supreme goal in life is to experience and enjoy the
world. What does enjoyment mean? A wise person knows that desires are never-ending. We
are constantly hungry and thirsty, even if we have just eaten well. No worldly pleasures
satisfy us forever. Desire soon rises anew. Only something long lasting and unchanging is
able to give us true satisfaction. That which changes is unreal – only the eternal and
unchanging Self is real.

If we follow one path we will inevitably reach where that path leads. When we turn our mind
too much towards the outer world we lose contact with our inner world and to God. Therefore
the only way out of MĀYĀ is through NIVRITTI.

When the children are grown we should hand over to them all our acquired possessions and
gradually withdraw from active work. As we keep the mind free of worldly desires and turn
towards God, “Nivritti” should predominate, not just externally but more importantly
inwardly. Neither money nor possessions make us inwardly rich - rather, true wealth lies in a
peaceful heart and contentment. Only in Nivritti can the soul permanently quench its thirst for
happiness and knowledge.

One day every human will attain perfection; though many may need several life cycles. The
two ways of life described here are like two branches of a tree. The Pravritti branch bends
down towards the world, whereas the Nivritti branch goes upwards towards divine
consciousness.

Love and yearning for the Supreme Self develops once the consciousness has reached an
appropriate stage. Just as the field of a farmer must be prepared before sowing, the
consciousness also needs much preparatory work. It can take years, or even many lifetimes,
before the seeds of spirituality emerge. To recognise at which level you are, and whether or
not you will be able to reach the goal in this lifetime, ask your own heart. Books are unable to
give an answer to this. At best you can evaluate your own qualities.

Spiritually minded people prefer SATSANG, the company of people who inspire goodness
and truthfulness, whereas people who are still laden with many Karmas are more attracted to
Māyā. Very little of their time, if any, is occupied by spiritual matters with most of their time
being dedicated to material interests and pleasures. A further symptom of spiritual immaturity
is an unsettled and changeable mind – always making new resolutions and giving up again
when facing the slightest obstacle. All too often it happens that after practising for some time
an aspirant becomes discouraged and doubts the outcome. The path to truth is lined with
failures and disappointments as we recognise the inappropriateness of many of our ideas and
must discard them one after the other. That is why you can only achieve success if you show
firm resolution, unwavering perseverance and have an unshakeable will.
One day all Karmas will be cleared, therefore we should allow nothing and no-one to
discourage us. Continue to strive patiently and constantly even if your initial expectations are
not fulfilled. Only those who stay on the path and go on with unwavering faith, patience and
steadfastness are able to realise the spiritual goal in this life with the guidance and help of the
Master.

Do not wait until it is too late. One day life ends, and with it the chance to achieve something.
There is a very illuminating story about this:

A Mahārāja by the name of Jaswant Singh once lived in Jodhpur. He was a learned, wise and
spiritual ruler, as well as being well-advanced in Yoga. Besides government business he
performed his Yoga exercises daily and was punctual with his meditation. He lived a truly
exemplary life.

One day he decided to find out if his closest colleagues and confidantes were truly devoted to
him. Often it is difficult to know whether someone is merely saying beautiful words or if they
are speaking honestly from the heart. So Jaswant Singh devised a test to see how far he could
trust his Ministers and officials.

He called his closest Ministers to him and asked them if they would fulfil one wish for him.
The ministers assured him assiduously that they would do anything for him, even if it cost
them their lives. The Mahārāja said: “My request is that when I die all the jewellery and
jewels that I am wearing on my body at that time be distributed amongst the poor.”

One of the ministers stepped forward and begged: “Do not speak of your death, O King. May
you live for a thousand years.” The Mahārāja replied: “Please accept my gratitude for your
good wishes. But nobody lives forever, and no-one knows the day and hour when he must say
goodbye.” The ministers then vowed that they would carry out all of the Mahārāja’s
instructions, and soon forgot the whole affair.

Two weeks later the Mahārāja decided to carry out the test. He possessed the ability to enter
the state of Samādhi any time at will. In Samādhi superficially the body appears to be dead.
Heartbeat and pulse appear to have stopped completely and the breath is almost totally
suspended. But the senses are fully intact and one is able to hear and see everything.

And so the Mahārāja feigned a heart attack and entered Samādhi. The doctor, who was
summoned immediately, pronounced him dead. The ministers stood around the bed of the
supposedly deceased ruler filled with consternation. Finally they began to remove his rings,
necklaces and bracelets. One of them asked: “What should be done with the jewellery now?
Our master wished us to distribute it to the poor of this country.” But the Prime Minister
vehemently contradicted him: “That doesn’t come into the question at all. In their stupidity
kings think that we fulfil their wishes, but we, the ministers, are the real sovereigns.
Outwardly we bow and approve of everything, but what actually happens is determined by us.

Several ministers agreed with him, but others had misgivings and said: “We should fulfil the
last wish of the king. It would be a serious sin not to do this.” The Prime Minister actually
laughed at them, but to reassure them he made the following proposal: “I know how we can
fulfil his last wish and avoid any disadvantage to ourselves. We will have cheap imitations of
the pieces of jewellery produced. We can then give those away and thus fulfil our promise.
The Mahārāja had heard enough. He came back from Samādhi, sat up in bed and loudly sang
OM. The ministers froze in fright; however, the Prime Minister quickly got a hold of himself,
raised his arms and cried: “God be praised, our beloved Master is alive!” The Mahārāja
merely said: “Stop the undignified theatre. I overheard everything and know exactly how you
follow my orders and keep your promises.”

On the same day he distributed his jewellery to the poor with his own hands and divided
landholdings amongst the farmers and ashrams . Many families, and also many ashrams, still
have the property given to them on that day.

Mahārāja Jaswant Singh left a diary that has been handed down to us. The last sentence
says: “Yours is only that which you accomplish with your own hands. Everything that you
spend on pleasure and feasting is lost. Only what you have done for others is really your
property. After your death you cannot produce any more. Therefore do immediately
everything you intend to do.”

This story has several meanings. Firstly, it shows how easily people allow themselves to be
led astray by power and possessions; secondly, it reminds us not to put off our good
intentions, but to carry them out immediately; thirdly, it instructs us not to rely on others, and
to do ourselves whatever it is we would like to accomplish.

Do not look back; what was yesterday is gone. Work towards whatever you would like to
achieve unwaveringly, and continue to practise. To those who have attained wisdom it is
clear that Māyā is an erratic partner, one day bringing something pleasant and the next day
something unpleasant. Accept both with equanimity. In worldly life external and inner
disturbances will always continue to appear. Therefore, endeavour to maintain your inner
harmony through constant practice and self-discipline.

It is recommended that you dedicate at least one to two hours of the day to spiritual practice
and meditation. The place for meditation should be kept as free of Māyā and Pravritti as
possible and only used for practising Yoga. On the other hand, you should not overdo the
“retreat from the world”. Under no circumstances allow your duties to family or society to be
neglected, and if someone needs help it is our duty to help.

Move within Māyā like a tightrope walker performing his art in front of a crowd. He delights
the people with his performance, but does not allow their cheering, applause or laughter to
distract him even for a second; he gives his undivided attention and concentration to his steps
upon the rope.

Sri Kabīrdās said in one of his poems:

“Māyā is an artful deceiver. Treat her with great care because you never know in which
form and in which way she seeks to tempt you.”

Therefore go attentively and cautiously through the world, just as you would if you were
walking through a coalmine in pure white clothes. Avoid any inadvertent contact otherwise
you could all too easily end up with black stains on your clothing.

As human beings we have numerous powers and abilities within us. Most people, however,
are not conscious of them and are therefore unable to use them advantageously. They behave
like one who has carelessly thrown away a valuable diamond thinking that it was a piece of
worthless glass. Always be conscious that this human life is priceless. We can buy almost
everything with money, but not life. Not even for a billion dollars are we able to delay death
for a fraction of a second when the time of our earthly life has run out. Therefore make use of
every minute of your existence and decide upon the spiritual path.

14 Shatsampatti
The Six Treasures
Hidden within us lie six very special abilities that help us overcome the influences of the
Tritāpas and the barriers of Mala, Vikshepa and Āvarana. What do these treasures consist of
and how can we find them? To discover them requires keen self-observation and training of
the consciousness. First we must find out what prevents us from discovering these inner
friends and helpers.

We are hampered by the four inner foes:

 KĀMA – passion
 KRODHA – anger
 MOHA – delusion
 LOBHA – greed

MOHA lays the foundation stone for KĀMA, KRODHA and LOBHA. Delusion is the main
cause of our mental, psychic or physical suffering and our attachments. It is the reason for
depression, fear, jealousy and sadness. Attachment is always connected with fear. Even when
we are happy in the present moment the fear of losing that which we believe is absolutely
necessary for our happiness sits deeply within us. The attempt to safeguard and increase our
possessions strengthens and nurtures passion and desire within us. The fear of loss leads
subsequently to the eruption of anger, jealousy and hostility.

Naturally we should look after and care about our possessions. Certainly we should love and
take care of our children, partner and friends. But, it is important to respect the freedom of
everyone; to make no-one dependent upon us, and also not to become dependent upon
anyone. Attachment is like a spider’s web that holds us firmly and stifles us. Please do not
misunderstand me! I am not saying that we are not allowed to own things or that we should
leave our family and friends. Completely the opposite! With all my heart I wish everyone a
prosperous and happy life – but we should not forget that after death we cannot take even one
coin with us, and that all worldly relationships are temporary.

Through the practice of Yoga and following ethical principles we are able to purify the four
Antahkaranas (mind, consciousness, intellect and ego), to overcome false attachments and the
other qualities mentioned above, and to transform their destructive energy into the good.
Thus prepared, we can start to raise SHATSAMPATTI, the six treasures, into the daylight.

These treasures are:

 SHAMA
  DAMA
 SHRADDHĀ
 TITIKSHĀ
 UPARATI
 SAMĀDHĀNA.

SHAMA is inner silence and calmness. We achieve this as we withdraw the mind and senses
from the bustle of the external world and focus on the inner Self.

DAMA means self-control. When we rein in the senses, thoughts and emotions with the
intellect (Buddhi), so that they do not gallop away like wild horses, we are able to avoid ill-
considered actions and spare ourselves from the ensuing problems and suffering.

SHRADDHĀ is trust. Trust is something that is absolutely fundamental to spiritual as well as

all worldly relationships. Where trust is missing, doubt grows and gradually destroys love.
Doubt is like “sand in a salad”. A salad that has grains of sand mixed in with it is inedible,
even though it may still appear to be delicious. Therefore remove your doubts and begin to
trust.

Who should you trust? Yourself first of all. Many people have lost their self-confidence.
Through the rediscovery of your inner treasures you also regain your self-confidence.

Next, have faith in your path and your purpose so that nothing or no-one can undermine it or
dissuade you in any way. The way to perfection requires unconditional trust. Once you have
decided upon a path do not allow yourself to be discouraged by difficulties. Be deeply
committed to the attainment of what you have resolved to do, and say to yourself with inner
certainty: “I will make it.” Do not think “I will try it” - with this type of thinking you cripple
yourself. Courageously seize the opportunities that fate offers you and place the outcome of
your efforts in God’s hands.

Thirdly, have absolute faith in your Master. If you constantly doubt you are unable to see the
truth even if it is directly before your eyes. Shraddhā is primal trust, such as that between a
mother and her child. A crying baby quietens as soon as the mother takes it in her arms
because with this it feels safe and secure. Whoever possesses this natural capacity to trust is
happy and successful in life. You are only able to recognise the truth when you show
unconditional trust in the Master, just like a child to its mother.

UPARATI means to rise above things by not being dependent or being afraid. When you face
everything with a positive attitude you cannot really be harmed because you are able to draw
valuable lessons from everything, even accidents. Fear and problems always arise when we
are afraid of losing something. A wealthy person who is surrounded by guards, bolts and
padlocks is, in reality, a prisoner of his possessions.

In the principles of Raja Yoga it is said: “You should not accumulate possessions.” Rise
above worldly things and practice renunciation – not as a painful turning away from the
world, but as a liberating act of turning towards God. Mahātma Gandhi also said: “Renounce
and enjoy”. This is an important rule of life.

TITIKSHĀ is equanimity and inner strength. Everyone is aware that they will continue to
face obstacles and difficulties in life. When was our existence ever completely free of
problems? Do not lose your nerve even if a situation appears to be hopeless. Remember that
nothing lasts forever. Only the Self is unchanging and eternal. Everything else is changeable
and transitory because time continues to march on inexorably. The body is changing every
second; just as thoughts, feelings and situations also continue to change. Never despair, even
if you should fare badly at some time. Pray to God for Titikshā, inner strength, courage and
steadfastness.

SAMĀDHĀNA, the last of the six treasures, means inner composure and the ability to
remain focussed on one’s goal. Never lose sight of the goal. If disturbances and resistance
surface, sit yourself down quietly, close your eyes and carefully think about the situation. If
you feel a surge of malice or rage building within you do not act at once. Remain detached
and merely observe your emotions.
Mahaprabhuji said: “When the waves are high one should not dive into the sea for pearls.”
Therefore wait until the inner waves have again subsided, and then carefully and calmly put
the following questions to yourself:

 What have I done? – Why have I acted so?

 What have I thought? – Why have I thought so?
 What do I think now? – Why do I think so?
 What should I think? – How should I act?

Then ask yourself:

 How important was it?

 Why was it so important?

Or

 Was it at all important?

 What have I lost?
 Have I really lost anything?
 Was it of importance for my eternal happiness?
 You can never lose what is important for eternal happiness – therefore, in reality you
have lost nothing.

The second philosophical aspect of Samādhāna is to reflect on the sense and reason for
existence:

 Who has created this world and for what purpose?

 Where do I come from and where do I go to?
 What is reality and what is unreality?
 What is my purpose in life?

Therefore, on a general level, SAMĀDHĀNA means to withdraw and observe. When the
inner waves have quietened we can dive deeply within ourself. Only in this way are we able
to recognise the truth, the reality, and understand the sense of all difficulties and suffering.
When we are able to withdraw the mind from external things, we can connect with the higher
consciousness within ourselves and know the answers to all our questions.
My master, Paramhans Swāmī Mādhavānanda, points out how we can get in touch with our
higher consciousness in a Bhajan:

What is the essence of the world? Meditate on this every day.

Allow the words of wisdom to surround you and to live within you.
Deepen the spiritual practice towards Self-Realisation.
Study the teachings of the saints and divine incarnations
And internalise them in order to truly understand them.
Never think or speak disparagingly about the Satguru or the Holy Scriptures.
Do not allow any obstacles to goodness to take root within you.
Write good books for the benefit of the world; give happiness and joy to all living beings.
Consider the effect of your action before you decide on the action.
Remove yourself from the bonds of bad habits.
Do not retreat from the power of your weaknesses, but act against them courageously.
Harbour no doubts about God or the Satguru,
Trustingly accept the words of your Master and realise them.

15 Shiva and Shakti

Consciousness and Energy
Amongst the attributes of the Chakras we meet two important symbols: Shiva and Shakti.

SHIVA symbolises consciousness, the masculine principle.

SHAKTI symbolises the feminine principle, the activating power and energy.

Whenever a power becomes active, and wherever energy exists, Shakti is working. Other
terms for these primal principles are PURUSHA and PRAKRITI; Purusha is consciousness
and Prakriti is nature.

Lord Shiva is generally portrayed holding a trident, which represents the trinity of Īshwara,
Purusha and Prakriti .

Īshwara is the omnipresent, eternal, formless divine principle; Purusha is the Ātmā and
Prakriti is the manifestation, nature. An electric light can be used to explain their relationship.
The electric current, which is the source of the light, is Īshwara; the light is Purusha, and the
object that is illuminated is Prakriti.

SHAKTI (or Prakriti) means energy, power, movement, change, nature. It is the maternal
principle – the provider, abundance. In the human as well as in the animal kingdom the
mother offers nourishment, warmth and security. There is no greater love than the love of a
mother. The mother carries and nourishes the child in her own body. When it is born she
provides it with mother’s milk and raises it at the sacrifice of her own self until it becomes
self-reliant.

SHIVA (or Purusha), on the other hand, is pure consciousness – the unchanging, unlimited
and unswayable observer. Purusha has no desires whatsoever; these are inherent only in
Prakriti. Purusha is the empty, clear screen onto which Prakriti projects her colourful film.
Shiva and Shakti are manifestations of the all-in-one divine consciousness - different sides of
the same coin. In many pictures these two primal powers are each depicted as being one half
of the same image; one side female and one side male. The left side is the Divine Mother,
Pārvatī, the “feminine” energy, and the right side represents Shiva, the “masculine”
consciousness.

Through the splitting of the primordial principle at the advent of creation the duality within
our lives came into being, together with a strong force that is constantly striving to re-unite
with the other part.

Only when Shiva and Shakti combine can action, movement and creation arise. Until energy
is impregnated with consciousness it is ignorant, disordered, aimless and “blind”. Energy
alone can produce nothing; consciousness bestows upon it content, form and direction.
Conversely, consciousness without energy is dormant power, sleeping energy, and on its own
is unable to be the cause of anything. Just as Prakriti without Purusha is unable to act, and
vice versa, Purusha without Prakriti is also incapable of creating anything.

The meaning of Shiva and Shakti is occasionally misunderstood when Shiva and Shakti are
looked upon as “man” and “woman” and their union is regarded as a sexual relationship.
Sexuality is something completely natural, and misunderstanding arises only when sexuality
and spirituality are mixed.

 Sexuality is the union of man and woman

 Spirituality is the union of the human and the divine consciousness.

Shiva and Shakti exist within each of us as the masculine and feminine principles. This has
an effect on the physical level – it is the cause of sexual attraction. Within man there exists a
tendency towards the feminine qualities, and within woman a tendency towards the
masculine. Through this the masculine consciousness is attracted by the feminine and vice
versa. If both are in balance there is no sexual attraction. But if a tendency for the masculine
predominates in man, or the feminine in woman, this results in a preference for a homosexual
partner.

Shiva resides in the Sahasrāra Chakra and Shakti in the Mūlādhāra Chakra. When Prakriti
and Purusha unite in the Sahasrāra Chakra, knowledge, knower and the object of knowledge
become one. Once we have experienced this no desires remain within us because we realise
unequivocally that everything we have ever yearned for is carried within us. In this state of
absolute consciousness there are no polarities and therefore no more sorrows; there is only
everlasting joy, unconditional love, unlimited compassion and total understanding for all
living beings.

For as long as consciousness is connected to the physical body it is unable to remain

constantly in the Sahasrāra Chakra and so returns to the residence of the Ātmā in the Heart
Centre (Anāhata Chakra). A realised person always thinks, feels and acts from the heart.
Embedded in eternal love and eternal happiness, that person is always conscious of the
immortal Ātmā, the ocean of bliss, and their consciousness is forever connected to the divine
consciousness.

 Shakti is the motherly love of God that surrounds us with warmth, caring and
protection.
  Shiva is the paternal love of God that gives us consciousness, clarity and knowledge.

I wish for you the blessing of the Divine Mother who lives within you as energy and vitality,
and the blessing of the Divine Father who resides within you as consciousness and
knowledge. May they always take care of you, protect you and guide you, and in their infinite
love lead you to the cosmic consciousness.

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16 Tattvas and Gunas

The Origin of the Universe
In the beginning was SHŪNYĀKĀSHA – “emptiness” or “the void”.

Shūnyākāsha is more than “nothingness”, it is an immense potency of dormant energy in

which “everything” exists in a latent state of potentiality. Everything conceivable can be
brought into existence, just like text written, or pictures drawn, on an empty sheet of paper.

As creation began, the divine, all-encompassing consciousness took the form of the first and
original vibration manifesting as the sound “OM”.

Just like light, sound is vibration, energy. Light and sound are the forms that the Divine Self
takes in the Universe. OM is the reflection of the absolute reality. OM is “Ādi Ānadi” -
without beginning or end.

In the Vedas it is said:

NĀDA RŪPA PARA BRAHMA – The form of the Supreme is sound.

The vibration of OM symbolises the manifestation of God in form. The silence between two
OM-sounds reveals the formless, divine principle.

OM embraces “all that exists” – past, present and future, all spheres of the Cosmos, the world
and its underlying reality, mind and matter, cause and effect, the path and the goal. The
Mantra OM is the “name of God”, the vibration of the Supreme, the all-encompassing
Mantra. The essence of all wisdom has its roots in this sound. In the triad A-U-M the divine
energy (Shakti) is united in its three elementary aspects as:

BRAHMĀ SHAKTI – the creative power that manifests the Universe

VISHNU SHAKTI – the preserving power that sustains the Cosmos
SHIVA SHAKTI – the liberating power that brings about transformation and renewal .

At the beginning of creation as the sound of OM divided the unity of Shūnyākāsha, two
powers emerged from it:
PURUSHA – original consciousness
PRAKRITI – primordial nature

Prakriti is the eternal stream of divine energy and Purusha is the divine Self, the unchanging,
omnipresent and omniscient witness of all events and mutations of Prakriti. To ensure that
nature (Prakriti) would always maintain a connection to the divine (Purusha) the force of
attraction developed as an aspect of Prakriti.

The desire for union and the striving for expansion are “natural”; they are intrinsic impulses
of nature. Why does the seed that was planted in the lap of the earth sprout? Because the
impetus for growth and duplication lies in its nature - uniting, unfolding, growing,
multiplying, protecting, preserving and nourishing; put concisely, “loving” is the fundamental
characteristic of Prakriti. Love contains the impulse for development and expansion, and this
love is part of the Divine Being.

In a progressive sequence the three GUNAS (essential qualities) and the five TATTVAS
(elementary principles) emanated from Prakriti. These form the basis of all manifestations, of
all subtle and gross forms.

The five Tattvas are:

PRITHVĪ – Earth
ĀPAS – Water
TEJAS – Fire
VĀYU – Air
ĀKĀSHA – Space

However, without some impetus the Tattvas cannot unite. For that they require the
participation of the Gunas, which are characterised by the following qualities.

Gunas:
RAJAS – activity, movement, restlessness, passion
TAMAS – rigidity, laziness, darkness, ignorance
SATTVA – harmony, light, purity, knowledge

Tattvas and Gunas are the primordial forces that have an effect on both the physical and astral
planes. They influence all forms of life physically, psychically and spiritually from the
beginning of their earthly existence to their end. Through the multi-layered combinations of
these basic powers the human body, with its highly complex organ, nerve and brain
functions, comes into existence and the psyche and mind are formed.

The diverse interactions between the five gross Tattvas, which form the physical body, are
known as Prakritis (natural forces). There are twenty-five Prakritis that influence and regulate
the systems of the body.

The Tattvas that are flowing aimlessly around in space are independent forces without visible
effect. It is not until several of these primordial, undirected forces are concentrated at one
point that something qualitatively new is produced. However, first an assembly point must be
formed so the energy can be focused and assimilated. The most highly developed and most
powerful centre on earth is the human. So just as bees collect around the queen bee, all forces
and Tattvas follow when the Ātma enters the embryo. In order for a human form to be
constructed the orderly combination of an immense number of effects is necessary. In the
same way, but at a lower intensity, animal and plant life come into being.

The Cosmic forces are collected within the human body at certain central points, the
CHAKRAS. These function like powerful power stations. They draw in cosmic energy,
transform, store and distribute it, and then radiate it out into the Cosmos again.

The Tattvas that combined to form the body as a dwelling for the soul again detach from one
another at death and return to the Cosmos. The soul then continues to wander, waiting to
produce a new form again under suitable conditions. This cycle is known as CHORASI KĀ
CHAKRA , “The Wheel of Rebirth and Death”.

According to Indian philosophy there are 8.4 million types of living beings that are divided
into three categories: NABHA CHARA, THALA CHARA and JALA CHARA – living
beings that exist in the air, those that live on or under the earth and those that live in the
water. They are further divided into four different classifications according to their method of
birth in these three earthly spheres:

JARĀYUJA – in the womb (humans and mammals)

ANDAJA – in an egg that is hatched (birds, reptiles, fish, etc.)
SVEDAJA – through division (lower forms of life, bacteria, etc.)
UDBHIJJA – through seed (vegetation)

Each of these groups has certain aptitudes and abilities called KALĀ in Sanskrit. Plants
possess one Kalā, lower life forms two, egg-laying animals three, and mammals and humans
four. While plants and animals remain at the level of their genesis, humans can develop up to
sixteen Kalā through exercises, concentration and following the principles of Yoga. They can
acquire twelve supernatural powers in addition to their four natural aptitudes.

Therefore, the attainment of a human birth is the greatest stroke of luck for the soul. To
enable this, with God’s grace, innumerable Cosmic powers act in combination; and this
joining is comparable to a great fire. Qualitatively the souls of all beings are the same: they
are differentiated only in the degree of their development. A small candle flame is “fire”, but
when several flames are combined a brighter light, a stronger power, results. A human lives
more intensively and more consciously than an animal, and is distinguished from all other life
forms through the gift of the intellect (BUDDHI).

Without faltering the wheel of rebirth keeps turning, and the soul wanders through the circle
of existence driven by God’s plan and KARMAS (actions) . Human life offers the only
possibility of ending this cycle. The cyclic laws of nature also bind humans, but with the help
of the intellect they are capable of exploring the world, themselves and also the supernatural
powers. Only humans are capable of understanding “What is God”. Only humans can realise
God. That is why it is possible for them to emerge from the cycle of rebirth and, as a
consequence, also help others to do so.

The practice of Yoga supports and accelerates the development of humans as it imparts to
them knowledge of the true dimension of earthly life, its purpose and potential.
The evolution of consciousness attains fulfilment in the divine state of SAMĀDHI where
Knower, Knowledge and the Object of Knowledge become one. Since the beginning of its
existence the individual self has sought to gain knowledge about “the Self”. While in
Samādhi the self recognises that it and the one sought for are one and the same – therefore
also “the Knower” and “the object of knowledge” are the same – and so begins the blissful
experience of unity, displacing the wrongly cherished illusion of duality.

This supreme knowledge is transmitted to us through two spiritual Tattvas, ANUPADA

TATTVA and ĀDI TATTVA . Anupada Tattva (also called Guru Tattva) is the universal,
divine principle that leads the creation from “darkness into light” – from unconscious
existence to conscious existence. Ādi Tattva is the divine Self, ĀTMĀ . Therefore it is also
called ĀTMA TATTVA or ĀTMA GYĀNA .

Self-Realised Yoga Masters are known as BRAHMANISHTA SHROTRIA, the knowers of

Brahman, and TATTVA DARSHI, the knowers of the Tattvas. Their knowledge and
experiences are unlimited; they transcend time, space and intellect. One who possesses self-
knowledge and knowledge of the Tattvas has acquired the highest knowledge realisable by a
human – with this one becomes the “knower of God” (BRAHMA GYĀNI) and the Self
merges into the divine consciousness and becomes one with God.

Srī Mahāprabhujī wrote in one Bhajan:

Infinite is the experience of the Tattva Darshi Gurudev.

The blessed ones who have recognised this cross the ocean of ignorance.
I had searched everywhere – including heaven and hell –
And in all three worlds I found no-one comparable to the Sataguru.
The struggle of the Yogi to become free of passion, anger, attachment, greed and ego
Is more difficult than the battle waged on the battlefield.

17 The Guru Principle

The Guru principle is the eternally valid principle for the development of consciousness that
leads the creation from unreality to reality, from the darkness of ignorance to the light of
knowledge. In its purest form this cosmic principle manifests and reveals itself on earth as a
divine incarnation or a spiritual Master.

Just as a residential building receives its supply of electricity directly from the power station,
a direct and conscious connection also exists between the realised Master and God. Through
spiritual and mental work, meditation and practice the Realised Masters have attained
enlightenment and become one with the Divine Will. They are the wise ones who guide all
those who are still living in ignorance towards the truth, instructing them and cautioning
them.

At whatever level each process of development occurs, it also involves a growth in

knowledge. The process of transmitting knowledge is often illustrated with the lighting of a
candle. The Master ignites the light of knowledge within the disciple, who – when he has
assimilated the teachings of the Master and internalised the Guru principle represented by the
Master – finally becomes the Master himself.

The essence of the Guru principle is described in the following Mantras from the ancient
traditions of India:

DHYĀNA MŪLAM GURU MŪRTI

The root of meditation is in the form of the Guru

What is the “form” of the Guru? The true form of the Guru is bliss, wisdom, unity, truth,
purity, and light. The Guru is eternal, unchanging, omnipresent and omniscient. The essence
of the Guru is a vibration of perfect, radiant, pure light.

PŪJĀ MŪLAM GURU PADAM

The roots of worship are the Lotus Feet of the Guru.

The “Lotus Feet of the Guru” are an ancient and holy symbol. They represent the divine
presence on earth. When we lay our prayers, ceremonies and offerings at the feet of God we
rid ourselves of our ego and show humility and devotion to the Divine Will.

MANTRA MŪLAM GURU VĀKYAM

The roots of the Mantra are the words of the Guru.

All Holy Scriptures (to name just a few: The Vedas, Upanishads, Bhagavad Gītā, Rāmāyana,
the Bible and the Koran) are “Guru Vākya”, the words of divine Masters. Only when we
understand and follow their message and their meaning can we be successful on the spiritual
path.

MOKSHA MŪLAM GURU KRIPĀ

The root of liberation is the grace of the Guru.

Yoga is a path that we are able to travel along independently up to a certain point. We are
able to achieve almost everything through the practice of Yoga; we are capable of expanding
our consciousness throughout the entire Cosmos (Brahmānda) and can experience absolute
emptiness (Shūnyākāsha), but we are unable to attain liberation (Moksha) in this way. To free
ourselves from the fetters of Karma and the cycle of rebirth and death we need the help of the
spiritual Master as the transmitter of Divine Grace.

Our “little” person is incapable of clearing away the enormous mountain of Karma alone.
This can only be brought about by Gurukripā, Divine Grace, which makes the impossible
possible. Only with the help of God and the Master are we able to complete our journey.
Divine Grace is not limited to one religion or to one country; divine Saints and Masters are
born in every age. A true Master is one who has attained unity with God and is therefore
beyond all duality.

GURUR BRAHMĀ, GURUR VISHNU, GURUR DEVO MAHESHWARA

GURUR SĀKSHĀT PARABRAHMA, TASMAI SRI GURUVE NAMAH
The Guru is Brahmā, Vishnu and Shiva (= Maheshwara)
He is also Parabrahman, the Supreme Self
I bow before the Guru with the greatest adoration.

The three original powers within the Universe are represented in the three main deities,
Brahmā, Vishnu and Shiva: Brahmā = the creator; Vishnu = the preserver and protector; and
Shiva = the destroyer (of the negative tendencies within us) and the liberator (from the cycle
of rebirth and death).

Parabrahman represents God as the aspect of undivided Unity. The Guru Principle, as the
highest cosmic principle, therefore stands above these manifestations of the divine; it is God
Himself.

Just as these powers work within the entire creation they also work within us.

Creative actions and productive thinking represent the Brahmā principle; the Vishnu principle
is the careful protection of and care for the preservation of life and the natural environment;
and the Shiva principle expresses itself in our drive to purify ourselves of negative
characteristics, to free ourselves of problems, and to create a happy and agreeable life for
ourselves. Willpower is also an aspect of the Shiva principle within us.

The essence of Parabrahman exists within each of us. This spark of the Divine Light is the
“motor” of our spiritual drive and our mental development. The “Guru principle” also works
within us guiding our soul towards the light of knowledge and truth.

The development towards our spiritual goal can be supported by external and internal
influences, but can also be hindered by them. From amongst the favourable influences there
are four specific occurrences that are a great blessing:

 To be born as a human.
 To be raised by loving and spiritual parents.
 To have a yearning for knowledge and truth.
 To meet a Realised Master.

If these four beneficial influences come together in one lifetime there is a great chance of
reaching the spiritual goal. But if this golden opportunity is allowed to slip by unused, there
may not be another opportunity for a very long time.

In his Bhajan, BHAI TUMA JAGO RE, my Master, Paramhans Swāmī Mādhavānanda,
wrote:

“The precious diamond of a human life is not so easily bestowed. Again and again you must
wander through the 8.4 million forms of existence ……”

And Srī Mahāprabhujī said in one Bhajan:

“A little ant can one day become Indra (the king of heaven): But that same Indra can be
reborn on earth as an ant once the fruit of his good deeds has been used up.”
Everyone, even the gods in the celestial spheres, is bound by time and subject to rebirth. Even
though they may remain in heaven for millions of years as a result of their good Karmas, this
time will one day come to an end. But those whose liberated consciousness enters into the
Cosmos are infinite and timeless. They do not die and are never again reborn.

In life we encounter six types of Gurus:

 Parents are the first Gurus. The influence and example of the parents, especially the
mother, are of great importance in the continuing development of the child. Even
during the growth of the baby in the womb the thoughts and feelings of the mother
exert a strong influence on the child. It is important for the beneficial development of
the child that it is conceived and raised by its parents in an environment full of love
and harmony.
 Playmates and school friends are the second Guru. Character and habits are formed by
the society that we predominantly keep. Because of its lack of moral values, bad
company (Kusang) should be ignored as being a senseless and pernicious pastime that
drags our consciousness down. But in good company (Satsang), with friends who are
loving, wise and spiritual, our progress is supported. Remember that children are very
easily influenced and imitate bad as well as good role models. Therefore we should be
a good example for our children and, rather than just giving them lots of toys to play
with, give them loving understanding, inspiration, love and wisdom.
 Third are our schoolteachers and Professors. They instruct us in Aparavidyā and help
us acquire the knowledge and skills required for our profession and within society. If
we utilise this knowledge correctly and pass it on to the next generation we have
settled the “debt” that we as schoolchildren and students have towards our teachers.
 The fourth Guru is the religious teacher or priest who introduces us to the religious
teachings and ceremonies of our culture. He instructs us in human Dharma, our duty
towards family, community, our fellow humans, animals and nature. It is the Dharma
of humans to be protectors and helpers, as well as to strive for knowledge and God-
Realisation. Unfortunately nowadays only a few people fulfil this most important
duty.
 The fifth Guru is the Satguru, the spiritual Master, who shows us our spiritual Dharma
and transmits to us Paravidyā, spiritual knowledge. He teaches us the true religion and
our connection to God (Sat Sanātan Dharma), which stands above all denominational
differences. The spiritual teacher shows us the way to our real Self (Ātmā). He opens
the door to liberation and God-Realisation for the disciple. In every religion and
within all nations and cultures around the world we encounter the Master-Disciple
principle. All the great teachers of humankind that we revere as divine incarnations
also had a Guru, a Master. Rishi Sandīpa was the Master of Lord Krishna, Rishi
Vasishtha was the Master of Lord Rāma, and Rāma was the Master of Hanuman. John
the Baptist baptised Jesus Christ, and Jesus was called “Master” by his apostles.
 Ultimately, the sixth and final Guru is the inner Master that exists within each and
every one of us. As the disciple attains mastery he becomes his own “Guru”, and also
becomes capable of passing on the light of knowledge and wisdom to others.

Intellectual knowledge is of no help on the spiritual path. Words and books can inspire us, but
give us no real spiritual guidance. Only one who has gone before us and knows the way can
guide us. If we wish to climb a mountain peak we choose a guide who knows the mountain
from his own experience, not just from a map. How can a person whose only knowledge is
from a map tell us what the ascent is like, what difficulties there are to overcome and which
is the best way for us to reach our goal?

The only one worthy of our complete trust is the BRAHMANISHTHA SHROTRIYA
SATGURU who has already trodden the path and reached the goal. Only the Sataguru knows
the direction and how he is able to help us in every situation. God is everywhere; nevertheless
we must seek our path to God in our consciousness, whilst simultaneously holding tightly
onto a piece of string that is guiding us. In Sanskrit this “guiding string” is called Guru. With
the Sataguru’s help the disciple will eventually reach the goal.

18 Tritāpas
The Three Forces of Destiny
During our lifetime we occasionally suffer from unfortunate circumstances, accidents and
illnesses that appear to strike us by chance through no fault of our own. These are, in fact,
caused by cosmic influences that can throw us off-balance physically, psychically or
spiritually.

Although it may appear so to us, these influences are by no means accidental as they follow
the universal law of Karma just like everything else in life. Therefore the cause is always in
our own mental attitude, our own actions, words and thoughts, from this life or from earlier
lives. Generally we do not have bad intentions, but unfortunately, and all too often, the way
we act is due to a lack of knowledge and awareness. And so, just as poison still has an effect
upon us even when we take it unknowingly, the unconscious violations of the cosmic law will
sooner or later also react upon us painfully.

There are three forces of destiny that influence our development from birth:

The TRITĀPAS :

 ADHIBHAUTIKA
 ADHIDAIVIKA
 ADHYĀTMIKA

ADHIBHAUTIKA are the various disturbances from the external world that stem from
nature or living beings. To this belong influences from heat, cold, noise, natural phenomenon
such as floods, whirlwinds and earthquakes, as well as attacks by wild animals, violent
people, etc.

ADHIDAIVIKA are disturbing influences from astral forces and beings. For example, these
can be the cause of sudden accidents, psychic disturbances, fears and depression.

ADHYĀTMIKA are influences from the vibrational plane of the TATTVAS (the elements).
Amongst other things, these are able to trigger off physical illnesses or mental disturbances.

We are able to lessen the disturbances from ADHIBHAUTIKA through certain precautions,
such as protective walls, padlocks, bolts, etc. However, these measures are ineffective against
the forces of ADHIDAIVIKA and ADHYĀTMIKA. We can only protect ourselves against
these through prayer, mantra and SHATSAMPATTI – the six treasures.

Samadhi
Samādhi - Supreme Consciousness
Samādhi is the highest state of consciousness that a human can reach in life. It is the goal of
our spiritual journey on earth.

Samādhi is the blissful return to our Divine origin. When the thousand-petalled Lotus of the
Sahasrāra Chakra opens and the Jīvātmā dissolves within it, the goal of its long, experience-
rich journey is reached, and its lifelong thirst for the “nectar of immortality” (Amrita) is
quenched. AMARA TATTVA (or ĀDI TATTVA) is the element of the Sahasrāra Chakra
that transforms our consciousness immediately into SAT CHIT ĀNANDA, the eternally true
existence and eternally blissful consciousness, when we come into contact with it.

How can one describe the consciousness of Samādhi?

There is no longer any individuality. Consciousness and self-awareness continue to exist, but
not in the previous duality of “that is mine” and “that is yours”. The person lives on, but from
now on the inner Self remains with the Supreme Self. This means the end of all problems and
pain, the end of suffering, of rebirth and death. The liberated one lives on the earth in eternal
happiness and joy, and when the body is renounced the consciousness dissolves completely in
the Divine Self.

As mentioned before, there are several levels of consciousness – deep sleep, dream
consciousness, waking consciousness, supreme consciousness and cosmic consciousness.

At the lower end of the scale in deep sleep, we experience a state of mental unconsciousness.
The mind is free from restlessness and worries and we enjoy a deep, unspoilt rest and
relaxation. But when we awaken everything is as before. The thoughts and worries return, our
situation and ourselves have not changed in the least.

On the second last rung of the ladder of consciousness we enter into the highest level of
consciousness – Samādhi. Outwardly one is unable to determine whether someone is in
Samādhi. An observer could think that the person was in meditation, asleep or even
unconscious. As in sleep, physical sensations such as heat, cold, hunger, thirst, etc., are
strongly diminished in Samādhi. The state of Samādhi, however, is in no way detrimental to
the body. The Ātmā is at all times connected to the body, and is a witness to everything that
occurs. Therefore, at any time one can return to “normal consciousness” just as one instantly
awakens from a dream if touched or spoken to.

Superficially there may be little difference to sleep, but inwardly this is definitely not the
case. We return from Samādhi consciousness fundamentally transformed. This means that
even a completely uneducated and narrow-minded person returns as a scholar and sage when
immersed in the infinite, divine consciousness of the highest level of Samādhi.

But even in Samādhi we are not completely one with the Cosmos. The final level of
consciousness, Cosmic consciousness, can only be realised after death. Cosmic consciousness
means to be one with the entire Universe, with every atom, and this is not possible on the
physical level. As soon as the Supreme Consciousness begins to expand towards Cosmic
Consciousness the earthly existence draws to a close. The body is “taken off” like an old
article of clothing, whether through illness or peacefully passing away.
In his Yoga Sutras Patanjali describes three techniques, the practice and mastery of which
will lead us to this Supreme state of consciousness – DHĀRANĀ, DHYĀNA and
SAMĀDHI.

 DHĀRANĀ means concentration. In concentration we direct our consciousness

towards a single object (for example, a Bīja Mantra), withdrawing it completely from
all other things. For this it is crucial that we focus our attention totally on a single
point .
 DHYĀNA is meditation. This is the next step after concentration when the “I” begins
to dissolve in the object. This is the preliminary stage to Samādhi. One cannot “learn”
meditation. When body and mind are correctly attuned and have become quiet and
pure the meditative state occurs by itself – just as sleep overcomes us by itself when
we go to bed in the evening.
 SAMĀDHI is the Supreme Consciousness in which knower, knowledge and object of
knowledge unite. I would like to know. I am the knower. I would like the knowledge.
With the union of these three points of view the certainty and experience of “I am that
– SO HAM” occurs.

Because in reality we are that for which we are seeking!

When, with this knowledge, our Self unites with the Divine Self it is like a radiant sunrise,
like the beginning of a day after a long, dark night. It is the union of the drops with the ocean,
the rays with the sun. All sorrow, all fear, all types of adversities (DUHKHA) end now.
These only exist while Karmas exist, and all Karmas burn in the fire of the Divine
Knowledge. This is the process of MOKSHA, liberation, the goal of Yoga.

But, with this, the path of development is by no means at an end – because knowledge has no
end. Rather, now begins a new phase of spiritual evolution; and, in reality, it is only now that
the real Yoga journey begins. We no longer grope around in front of us like the blind, but
now progress consciously along the path, with vision and without doubts or uncertainty.

The consciousness of realised ones is so clear and pure, that they are able to perceive the
vibration of the Self as light and sound. This unforgettable experience changes their lives
fundamentally and permanently. They no longer identify with body, mind, senses, emotions,
qualities, worldly position or profession. Their inner bliss is unshakable. The chains of Karma
dissolve, and all associated attachments vanish. Ātma Gyānis are fully conscious of their
Divine existence as unlimited, unchanging, eternal beings. They discover the entire Universe
within and also identify the Self with the Cosmos.

My body is the whole earth. My consciousness expands in all four directions. My Prāna is the
energy that flows in every atom of the Universe. All elements in the Universe are my
elements. I am the infinite space. My consciousness (Chidākāsha) encompasses the entire
Cosmos.

This cannot be experienced by the intellect alone - only when knowledge, knower and object
become one. In the realisation of the unity of SO HAM (I am that) all questions are answered
and all desires fulfilled; the knower no longer exists, knowledge is no longer desired; there is
no knowledge to acquire or any object to know. In the fullness of perfect existence any
desires are extinguished.
To have this experience means realisation of the truth – Self-Realisation and God-
Realisation. In his well-known Bhajan, CHIDĀNANDA RŪPAH, SHIVO’HAM,
SHIVO’HAM, Srī Shankarāchārya praised the God-Realised, liberated consciousness:

MANO BUDDHYAHAMKĀRA CHITTĀ NA NĀHAM

NA CHA SHROTRA JIHVE NA CHA GHRĀNA NETRE
NA CHA VYOMA BHŪMIR NA TEJO NA VĀYUH
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM

NA CHA PRĀNA SANGYO NA VAI PĀNCHA VĀYUR

NAVA SAPTA DHĀTUR NA VĀ PĀNCHAKOSHAH
NA VĀK PĀNI PĀDAU NA CHOPASTHA PĀYUH
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM

NA ME DVESHA RĀGAU NA ME LOBHA MOHAU

MADO NAIVA ME NAIVA MĀTSARYA BHĀVAH
NA DHARMO NA CHĀRTHO NA KĀMO NA MOKSHAH
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM

NA PUNYAM NA PĀPAM NA SAUKHYAM NA DUHKHAM

NA MANTRO NA TIRTHAM NA VEDĀ NA YAGYĀH
AHAM BHOJANAM NAIVA NA BHOKTĀ
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM

NA ME MRITYU SHANKĀ NA ME JĀTI BHEDAH

PITĀ NAIVA ME NAIVA MĀTĀ CHA JANMA
NA BANDHUR NA MITRAM GURUR NAIVA SHISHYAH
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM

AHAM NIRVIKALPO NIRĀKĀRA RŪPO

VIBHUR VYĀPYA SARVATRA SARVENDRIYĀNĀM
SADĀ ME SAMATVAM NA MUKTIR NA BANDHAH
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM

I am not this mind, nor intellect, ego or consciousness,

Nor the Gyāna Indriyas or the Tattvas.
My form is pure consiousness and absolute bliss
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.

I am neither the five Prānas nor the seven Dhātus,

Nor the five Koshas, nor this bundle of Karmas
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.

In me exists neither attachment nor duality,

Neither greed nor jealousy, neither hate nor anger.
I have nothing to do with the illusion of the ego,
And also I am not bound by the four laws of the Purushārtha
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
 I have neither sin nor virtue, nothing to do with either happiness or sorrow,
Or with Mantras, pilgrimages, the Vedas or ceremonies
I am neither the food, nor the one nourished, nor the enjoyer
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.

I am the Ātmā, immortal and unborn

Time, space and death have no power over me
I have neither father nor mother, neither relatives nor friends
No Guru and no student
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.

I am desireless and formless.

I exist in all living beings
I am not bound, nor require liberation
My form is truth, consciousness and bliss
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.

What is the nature of the consciousness of those whose Self is established in reality and truth?
How do they see others? How do they see their surroundings? What thoughts and emotions
exist in the consciousness of the realised ones? How do they live in the world?

Realised souls can only be recognised with the eyes of the soul. Outwardly they appear
exactly the same as anyone else. They eat, sleep, speak, laugh and go about their daily duties
the same as others. But with deeper reflection the differences are noticeable. A peaceful
nature, all-understanding goodness, purity, splendour and a quiet dignity radiate from a God-
Realised soul.

Samādhi and Moksha (liberation) occur in the Sahasrāra Chakra, the “tenth door” . It opens
when we follow one of the Yoga paths with perseverance and devotion – the path of Raja
Yoga with discipline and practice, the path of Karma Yoga with selfless service, the path of
Bhakti Yoga with devotion to God, or the path of Gyāna Yoga with study and renunciation.
But for the final step of Moksha (liberation) we need Guru Kripā , as well as the guidance
and assistance of a Master.

In India there is a popular saying: “You should not change your inner vision”. This means
that we should remain faithful to the path, Master or Ishtadevatā we have chosen and not
constantly change our beliefs or objectives. How can we reach the top of a mountain if we do
not stay focussed on the goal and move forward, but instead continue to turn back or go
around in circles?

Under no circumstances think: “I am the Ātmā, I am God and do not need a Master. I know
everything. I am perfect and without fault”. Such thoughts stem from the ego and the
intellect. They are pure theory and far removed from reality.

There are six things in life that nourish the ego and cause it to think it is above everything and
almighty – youth, beauty, money, education, ethnic origin and social status. We should be on
our guard against pride, which is based on superficiality. When we are lucky to be
prosperous, healthy and good looking we should thank God for these blessings and not be
proud and arrogant.
Never forget that true beauty lies within. The body is changeable – today strong and healthy,
tomorrow perhaps weak and ill. We are permitted to be and should be glad when God gives
us the means to provide for ourselves and our families; when He gives us the abilities and
talents through which we are able to reach a position of respect. We should neither refuse nor
give up these things, but rather accept them with gratitude.

Hand your life over to God, and then trust that He will give back to you in return what is best
for you.

Before we are able to consider Moksha we must clear our Karmas and purify the ego so that
the Ātmā can detach itself from the five Koshas that veil it and hamper its free development.
In this phase of development we are occasionally in an extremely vulnerable and disagreeable
state – comparable to a snake when it sheds its skin. During the period that the snake is
shedding its skin it can see nothing, is almost unable to move and also cannot eat. But in the
second when it is fully released from the old sheath it is free and in full possession of its
power. And so, when the Ātmā has rid itself of all fetters and reaches the Sahasrāra Chakra,
in that same moment it perceives the full light of truth.

It is difficult to determine what came first – the seed or the tree, the fruits or the Karma. For
eternity, the seed has grown from the plant, and the plant from the seed, in an inexhaustible
sequence. In the same way an action produces a karmic reaction, and this reaction again
causes an action. Karmas and Samskāras (Karmic traces) have, from the beginning, been
inextricably linked to one another. But through Yoga we can free ourselves from this cycle,
because –

YOGA AGNI KARMA DAHATI

The fire of Yoga burns up karmas

Only when all the “seeds” of the Karmas and Vāsanās (desires, wishes) have been roasted
and burnt in the “fire of Yoga” can they no longer sprout. Only then does the door to
liberation open to the aspirant. Because from then on one’s actions produce no new
Samskāras in one’s consciousness, and therefore no more effects for subsequent lives. With
the dissolution of the ego – when the distinction of “my I” and “your I” no longer exist – the
Sanchitkarma ((Karma from earlier lives) also dissolves.

But the Prārabdha Karma (Karma that has become “ripe” in this life and has already begun to
work) is different. This continues to discharge itself. The following simile can serve as an
example: When a turning wheel suddenly comes off, it continues to turn freely for a while
before it finally comes to a standstill. And this is how it is with Karma. The root of birth and
death – ignorance – is in fact destroyed, but the plant (the present life) still exists for some
time.

Moksha is in no way a “final state”, to the contrary, it is a fruitful new beginning. When God
gives a person riches it is not just so that this particular person alone can enjoy, but rather that
the riches are shared with others. Whoever has acquired knowledge and experience through
study applies this in their profession for the benefit of others. So it is also when someone has
attained Supreme Consciousness and knowledge through Samādhi.

Some Yogis withdraw from the activities of society and live as hermits far away from
civilisation. But they work spiritually for the benefit of the world through prayer and
meditation. Their existence is itself a blessing for the world. Even the wind when it blows
over the body of a Jīvanmukta is filled with Divine energy and radiation, and spreads
harmony, happiness and peace everywhere it blows.

Other Realised Souls, though, go amongst people to teach them the truth. Even though they
are liberated and unattached they give up the joy of Vaikuntha (heaven) and return again to
Naraka (hell) in order to help living beings. To help others mentally and spiritually is a
wonderful task – and at the same time a great art that requires deep understanding and
comprehensive knowledge. For as long as we do not possess the insight and experience of a
realised soul we should take care that we are not pulled back into Māyā ourselves when we
would like to help someone.

In a Bhajan Mahāprabhujī says:

“You are chained to your Karmas and destiny, but the Realised One is Nirbandhana,
unbound – he wanders freely in this world”.

The following is a very clear illustration of this:

A prisoner found guilty of a crime was serving time in a prison. Staff and visitors were also to
be found in the same building as the prisoner, attending to their specific duties – but their
attendance was voluntary. For a person standing outside who does not know the people or
the background, the Director of the prison, the probation officer or the warder appear to be
in the same position as the prisoner – though a vast difference exists between them. The
former are free and can come and go as they wish, whereas the latter is locked up for the
purpose of rehabilitation.

And it is the same with liberated souls who live in the world with people still affected by
Karma –generally they are not recognisable. They possess the ability to enter and depart from
different levels of consciousness at will. For them the physical world is only one room
amongst many to which they are able to come and go as they choose. Their Self is always
connected to the Supreme Self.

THE LEVELS OF SAMĀDHI

Basically one can differentiate two types of Samādhi:

 Unconscious Samādhi – JADA SAMĀDHI

 Conscious Samādhi – CHAITANYA SAMĀDHI

Laya Samādhi belongs to the first group together with Sahaja or Bhāva Samādhi. Savikalpa
Samādhi and Nirvikalpa Samādhi belong to the second group.

Laya Samādhi
The story was told earlier about a farmer who clung much too strongly to his family and was
therefore incapable of following his Master on the spiritual path. Through his attachment his
consciousness continued to sink lower and lower until finally he lived as a tiny worm in a
cowpat on his own farm.
But his Guru had not forgotten him. The Guru never gives up. He appears on whatever level
the disciple exists, even though the disciple has no awareness of this. The connection of the
spiritual Master to the disciple is eternal. Spiritual masters steadfastly keep the promise made
to their disciples to never let them down.

So then the Master came to the little worm in the form of a bee. He then lifted the little worm
up and laid it gently in a Lotus blossom. The farmer had once wished to meet God and
masters always try to fulfil the wishes of their disciples.

So what happened next?

Intoxicated by the strong and sweet smell of the Lotus the little worm blissfully fell asleep,
and in the evening the blossom closed over it. The next day during Brahma Muhūrta (sunrise)
an angel descended from heaven to fetch a Lotus blossom as a gift for God and picked the
Lotus in which the little worm was sleeping. As soon as the angel stood before God’s throne
and handed God the Lotus the blossom opened, and the little being found itself directly in
God’s hands. In the merciful gaze of God all its Karmas dissolved, because just as darkness
yields to the light of the sun, before God no Karmas can continue to exist. Therefore with the
help of the master this soul also reached its goal and united with God.

This story illustrates the first level of Samādhi – LAYA SAMĀDHI . It is still largely
unconscious, similar to a dreamless, deep sleep. But in reality one does not sleep – rather one
has a happy spiritual experience. In Laya Samādhi one forgets everything – the thoughts
stand still and one experiences deep inner joy, harmony, peace and bliss. This first level of
Samādhi can be reached by anyone after a few years of Yoga practice – for example, during
or after practising Prānāyāma or in Yoga Nidrā.

SAHAJA SAMĀDHI
Sahaj Samādhi (also known as Bhāva Samādhi) is generally associated with intense feelings
of Bhakti (love and devotion to God). Sometimes during Satsang, when singing Kirtans and
Bhajans, when praying or when they receive the Darshan and blessing of a Realised soul,
Bhaktas can suddenly enter into a state of inexpressible bliss.

Sahaja Samādhi is a beautiful experience and its effects are slightly discernable in the waking
consciousness. But, unfortunately, it doesn’t last for long. It is similar to a light trance from
which one awakens after a few minutes.

Laya Samādhi and Sahaja Samādhi could be called “samples” of Samādhi that inspire and
motivate us to strive further so that one day we are able to enter Samādhi consciousness with
full awareness and remain there for a long period of time.

We are able to experience two types of Samādhi consciously:

SAVIKALPA SAMĀDHI and NIRVIKALPA SAMĀDHI

Savikalpa means “with movement (of the mind)”. This type of Samādhi is also known as
Sabīja Samādhi (with seed) and Savichāra Samādhi (with differentiation). In Savikalpa
Samādhi emotions, thoughts and desires still exist – partly conscious and partly as
subconscious or unconscious Karmic seeds. But in Nirvikalpa Samādhi (Nirbīja or Nirvichāra
Samādhi) no more thoughts whatsoever exist; not one “seed” of a desire or Karma remains.

Imagine a lake that is mirror-smooth and motionless. When a pebble is thrown into the water
circular ripples are created that reproduce and spread outwards. And so it is with every
situation, every impression in our lives – “waves” are produced in our minds, just as with the
pebble thrown into the water, and these reproduce and spread in our consciousness. Who is
able to estimate just how much gravel and debris is submerged in our consciousness? That is
why it can take such a long time for all disruptive factors (Kleshas and Vikshepas) to be
raised, purified and cleared from the depths of our consciousness. Once this happens and the
mind again becomes still, we are able to advance to the Supreme Consciousness.

The expression “Savikalpa Samādhi” is related to Sankalpa and Vikalpa (a wish or resolution
made and then dismissed). Just as a child builds a sandcastle, then soon afterwards destroys it
and begins to build again, so in our imagination we create an entire world that we identify
with and also experience. Then in the next moment when we come up with something else
we destroy it – and so it continues non-stop.

To watch a child playing in the sand is entertaining and amusing for a short while. And so it
is for a sage, a wise person, who watches with interest and is frequently astonished by how
people seem to constantly build “sandcastles” in their lives, and when one collapses to
patiently begin to build the next.

THE TYPES OF SAVIKALPA SAMĀDHI

ENLIGHTENMENT

Just as waking passes imperceptibly into sleep and sleep into dream, so we arrive at our first
experience of Savikalpa Samādhi – inner enlightenment.

Enlightenment already begins in the Āgyā Chakra and the Bindu Chakra. The closer we come
to the Sahasāra Chakra, the more radiant the light becomes, until ultimately all forms dissolve
and our inner space is filled with a radiant light, brighter than a thousand suns. We perceive a
wonderful, all-pervasive sound (like the sound of OM sung by a thousand voices), and the
door to the Infinite opens before our inner eye. A new, fascinating world full of wonder and
mystery now unfolds in front of us, different to anything we ever imagined or conceived.

We all wish for spiritual experiences. But when the door of the Sahasrāra Chakra opens for us
we can be like a bird sitting at the open door of its cage, uncertain as to whether it should fly
out into freedom or remain in the well-known surroundings. This is exactly how we feel
when the Brahmarandhra opens. Even though this is what we have longed for and aimed at, it
requires courage to take the next step when we are standing on the threshold.

It now lies with us whether we would like to continue with this experience or again withdraw
to normal consciousness. For an aspirant whose heart is filled with a burning desire for the
Divine Light the meditation is not disturbed and continues. But if fear, doubt and uncertainty
surface then we should stop the practice and consult the Master.

ASTRAL TRAVELLING

The next level of Samādhi is reached in the astral world. On this level we can meet
Mahāprabhujī and other Divine Incarnations, liberated and God-Realised Saints and Masters.
Here we receive our first initiation. This means that we experience a purification process in
our Ātmā and feel that the Koshas are beginning to dissolve. We arrive in the pure, Divine
Light that saturates the Ātmā.

In line with our faith and the image of God that we carry within us, each of us has different
visions and experiences in Samādhi. Though, generally, it means that we have reached a
heavenly sphere where we are joyfully welcomed. This is the second, or Divine, Māyā. Here
we can have many beautiful experiences. We meet the Divine Masters and return again to the
“normal” world with wisdom and knowledge.

Savikalpa Samādhi brings us wonderful “heavenly” experiences. Afterwards we can almost

become addicted to them. But, gradually it becomes clear to us that we are unable to attain
liberation in this way as we are still moving in other levels of consciousness. Then we again
begin to strive for Realisation and are finally guided to Nirvikalpa Samādhi.

NIRVIKALPA SAMĀDHI
Nirvikalpa Samādhi is the state of pure happiness and absolute peace. In Nirvikalpa Samādhi
the Jīvātmā quenches its lifelong thirst for fulfilment, and experiences Divine, absolute and
unchanging bliss. It releases itself from the limitations of individuality and merges with the
Divine Self, the Supreme Consciousness. It experiences itself as the “centre” of the Universe
– as Ātmā, as God.

There is no suffering, no pain and no problems in the Divine Consciousness – everything is

perfect (Pūrna). There are no wishes, no longing – no knower, no object and no knowledge;
neither time nor space. There is only undivided existence. The identification with the
individual person and individuality dissolves in the all-encompassing Cosmic Self.

In Nirvikalpa Samādhi we attain Moksha (liberation). But this final stage cannot be attained
through any technique or practice – it is totally dependant upon Divine Grace. Sooner or later
everyone will attain Moksha – either in this life or another. When the time is ripe we find
ourselves in a state of constant development - but the right moment must be there. Just as a
tree cannot bear fruit in spring a Jīvātmā must first wander through the cycle of its specific
experiences before it can attain Moksha.

Many people maintain that someone who has attained Nirvikalpa Samādhi, and therefore
Moksha, cannot live much longer. There are, however, two types of Realisation. Some
experience God-Realisation (Ātma Gyāna) with full consciousness and continue to live
afterwards as a Jīvanmukta (Realised and liberated soul) in order to pass their knowledge on.
Others, however, experience enlightenment and liberation only when they leave the body.
Qualitatively there is no difference. Those who attain Moksha at the end of their mortal life
are liberated and realised in the same way as those who have attained God-Realisation during
their earthly existence.

Nirvikalpa Samādhi is a state of indescribable happiness, from which we no longer want to

return, and from where we can see no reason whatsoever why we should come back. We are
everywhere – there is no place where we need to go. Who should return? From where, and to
where?

Nevertheless many decide to bring their consciousness back into the body. Out of pure mercy
they voluntarily renounce remaining in the bliss of Samādhi consciousness, and stay in the
world to help innumerable souls who are still in the sorrowful condition of ignorance.

The liberated ones are forever free from the chains of Karma, which also means they are no
longer subject to the cycle of birth and death. But, all the same, a few of them continue to
return to the earth of their own free will, their only goal is to help other beings to attain
liberation. Because only one who is free can free others.

The commentaries and teachings of the enlightened and liberated ones – GURU VĀKYA” -
are found in all Holy Scriptures. They all contain the “words of the Master”. Those who
follow them will one day awaken from the dream state of mortal existence and experience
Divine Reality and Truth in perfect clarity.