Sadhana advice from Swami Sivananda

If you give up idle talk and gossiping and idle curiosity to hear rumours and news of others and if you do not meddle with the affairs of others you will have ample time to do meditation.

Environments are not bad but your mind is bad. Your mind is not disciplined properly. Do not complain against bad environments but complain first against your own mind.

Train your mind first. If you practice concentration amidst unfavorable environments, you will grow strong, you will develop your will force quickly, you will become a dynamic personality.

Know things in their proper light. Do not be deluded. Emotion is mistaken for devotion. Violent jumping in the air during Sankirtan for divine ecstasy. Falling down in a swoon on account of exhaustion from too much jumping for Bhava Samadhi. Rajasic restlessness and motion for divine activities and Karma Yoga. A Tamasic man for a Sattvic man. Movement of air in rheumatism in the back for ascent of Kundalini. Tandri and deep sleep for Samadhi. Manorajya or building castles in the air for meditation. Physical nudity for Jivanmukta state. Learn to discriminate and become wise.

Do not utter such words as are calculated to bring your own self-glorification. You must forget at once what is bad. But you must not forget any good done to you by others. There is no expiation for that man who is ungrateful. Forget your good qualities. Forget the bad qualities of others. Forget the enmity of those who are inimical to you. Forget the good actions that you have done to others.

Do not be afraid of any other devil. Fear itself is the greatest devil. Kill this devil first. All other devils will take to their heels. All troubles are only imaginary. Fear comes of ignorance. There is fear where there is duality.

When you remain in the world, association with worldly persons is unavoidable. Cut short the conversation and the period of mixing with them.

The worldly duties are not ties. The world is the best teacher. You are not require to renounce the world and take shelter in the Himalayan cave to claim back your lost divinity. The world cannot stand in the way of your God-realisation. Live in the world but allow not the world to live in you. He, who living in the midst of temptations of the world attains perfection, is true hero.

If a yogi or a Sannyasin who is able to keep up serenity of mind while living in a cave in the forest, complains of disturbance of mind when he lives in the bustle of a city, he has no control of mind. He has no inner spiritual strength. He is not a practical Vedantin. He has no Self-realisation. He has not attained the goal of life. He is still within the domain of Maya.

A real yogi or a practical Vedantin is one who can keep perfect calmness of mind while performing intense activities amidst the bustle of a city. This is the central teaching of the Gita.

By destroying Vasanas and Sankalpas, you melt or annihilate the mind. By annihilating the mind, you kill egoism. By killing egoism, you know the Self. By knowing the Self you attain Self-realisation. By attaining Self-realisation you become free from all sorts of pains, tribulations and miseries. You enjoy supreme unalloyed bliss of the eternal and become That.

Destroy the Vasanas (of body, world and booklore). Withdraw the mind. Identified yourself with the Sakshi (silent witness of the mind).

You cannot wash the mind with soap and water to get rid of its impurities but if you eradicate desires and attachment, the mind will be purified of itself.

This Atman is Silence. The best conception of God is ‘Silence’. Therefore learn to be silent. Make the mind silent, waveless, thoughtless and desireless. This is real silence.

The world is a big wheel. It is revolving unceasingly. The mind is the nave of this wheel. Those who are egoistic, proud, passionate and greedy are caught up in this wheel. If you can stop the mind from moving, the world-wheel will come to a standstill and you will be freed from the round of births and deaths. If you wish to stop the mind from moving, you will have to annihilate egoism, pride, desire and greed.

Truth dawns by itself upon the mind of the tranquil who are equally good and friendly to all beings. Tranquillity of the mind is attained by eradication of desires and thoughts. Mind is agitated by desires and thoughts. When desires and thoughts are controlled, the mind becomes as calm as the lake which is not agitated by the winds. Tranquillity cannot be attained within a week or a month. Practice for a long time is essential.

Do not enter into heated discussion with people. Restrain the senses. Annihilate Raga-Dvesha (likes and dislikes). Extend compassion to all creatures. You will soon attain immortality.

A real aspirant who thirst for Self-realisation should be absolute honest in every dealing. Honesty is not only the best policy in him, but also a strict rule of daily conduct.

Life is not a misery. One should live for hundred years by performing action without attachment. Life is not a bondage when it is looked with the proper light. Such a man of proper knowledge looks on all beings as his own Self and his self as all beings. To him everything is his own Self, and he is not affected by grief, delusion or sorrow of any kind.

The Atman is not born, nor does it dies. It has not come from anywhere and it has not become anything. Unborn, constant, eternal, primeval, this one is not slain when the body is slain. This Atman is hidden in the deep core of the heart of beings. It cannot be attained by any amount of reasoning, study or instruction. It comes only through the Supreme grace. A man of bad conduct, who has not ceased from crookedness, cannot hope to attain the Atman.

The road to Supreme is clothed with pricking thorns. It is sharp like the edge of a razor, hard to tread, a very difficult path! It can be trodden only with the help of knowledge obtained from men of wisdom. Knowing That, one is liberated from the terrible mouth of death.

The mind and the senses always run outwards. Only the man of self-discipline and perseverance can gaze inward and experience the state of Atman as it really is. The childish who have no knowledge of the Truth, run after external pleasures and they fall into the widespread of death. Only the wise, knowing the state of Immortality, seek not the stable Brahman among things which are impermanent here.

The Atman or the Brahman has no connection with the world of change. The goodness, the light, the pleasure and the beauty of the world is not to be found there even in name. That State is experienced when the senses cease to work together with the mind and when the intellect does not move, and when there is mere consciousness. When all desires which are lodged in the heart are liberated, then the mortal becomes immortal. Herein he attains Brahman.

Brahman is Truth, Knowledge, Infinity, Bliss. Brahman is Bhuma where one sees nothing else, hears nothing else and understands nothing else. It rests on nothing else. On it everything else rests. One who knows this rejoices in his own Self and rests contented in his own Self.

Sacrifice cannot bring salvation. They are mere temptations which bind one to birth and death. The deluded people think that mere sacrifice and charity constitute eternal blessedness. They are mistaken. What is not the effect of action is not attained by any amount of action. Brahman which is not done cannot be attained by what is done. Having scrutinised the nature of the world, a wise man should arrive at indifference and dispassion. He must approach a preceptor and learn Brahma-Vidya from him. Such a fortunate soul rends asunder the knot of ignorance.

There is no other duty for man except meditation on the Self. Dismissing all else, one should establish himself in the Self. There remains nothing to be done or attained, when the Self is experienced. There is nothing but Brahman. All this is Brahman.

Existence alone was in the beginning. This was one alone without a second. From that everything else was produced. The modifications of it are only apparent. There is no world except mere names and forms, mysteriously connected with one another. There is no sun or moon except mere colours or fictitious forms. When the colours are distinguished, the sun loses it sunhood, the moon loses its moonhood, things loses their thingness. Brahman alone exists.

The Self alone is dear. One who loves something other than the Self loses what he loves. The Self is the Absolute. One who knows this becomes indestructible. He is only a beast who considers he and his God are different. Not for the sake of this all this is dear, but for the sake of the Self this all is dear. By knowing that Self, everything else becomes automatically known, for the Self indeed is this all.

The Self is an ocean without a shore and a surface. It is mere Existence, Consciousness and Bliss. Where there is duality as it were, one can speak to the other, see the other and understand the other, but where everything is just one’s own Self, then who can speak to whom, who can see whom, who can understand whom? This is the Supreme end. That is the Supreme blessing. That is the Supreme Bliss. On a part of this Bliss other creatures are living.

He who is without desire, who is freed from desire, whose desire is satisfied, whose desire is the Self – his Pranas do not depart. He being Brahman Itself, becomes Brahman immediately.

One who sees His own Atman in all beings, and all beings in his own Atman – he becomes fearless. He is not deluded by the objects of the senses. He is not particularly attached to any object or being. Time and space bow before him and withdraw. He lives in the one Great Present. There is neither a past nor a future for him. There is neither a ‘here’ not a ‘there’.

The apparent change does not belong to the Atman. Nay, even death is not the end. It is but another apparent change. Life continues beyond. Man sleeps with one encasement and wakes up after a short while with another encasement! Death has lost its dread for him! He has achieved the impossible – he has eluded the grasp of Death itself!

The senses have been created with a natural tendency to flow out towards the objective universe. This externalisation dissipates the rays of the mind, weaken the intellect and blind the eyes of intuitive perception. Unity is falsely represented as diversity, the untrue appears to be True, pain appears to be pleasure, and shadows holds out greater charms that the Substance Itself. This is the path of ‘Preya’ (the Pleasant) which the dullwitted ignorant man pursues.

The Atman is Akarta, non-doer. It is Abhokta, non-enjoyer! Realisation of this Truth enables man to transcend Samsara or the cycle of births and deaths.

Renunciation is necessary, but inner renunciation born out of true knowledge that the Atman is Akarta and Abhokta, and that it is not affected by the actions of the sense-organs, is considered preferable to external renunciation of physical actions. Man should perform his duties, in the proper spirit. Such actions do not bind him, but on the other hand they help him to liberate himself.

The deluded attachment to men and women, friends and relatives, money and gold, has to be ruthlessly burnt to ashes! All the so-called duties of the world have to be kicked away for the sake of that glorious state of Self-realisation.

Kick off the world ruthlessly. Enough of tea and coffee, enough of soda, lemonade and crushes, enough of novels and cinemas, enough of races and aeroplanes, enough of father, mother, brothers, children, friends and relatives! You came alone and you will go alone.

A worldly-minded fashionable wife (or husband) is a sharp knife to cut off the life of the husband (or wife). Be wedded to Santi and have Vairagya as as the sons, and Viveka the magnanimous daughter and eat the delicious divine fruit of Atma Jnana which can make you immortal!

Application of soap to the body, oil to the hair, powder to the face, looking into the mirror a thousand and one times a day, wearing rings on the fingers – these and many like these will intensify your attachment to the body. Therefore give up all these things ruthlessly.

The cause of pain is love of pleasure. The cause of death is love of sensual life. Death is a horrible thing to him who is intensely attached to sensual life. Words like cremation, murder, death, corpse, burial, make the sensualist shudder at heart, for he is extremely attached to the body and the objects of the senses. “How to part with the sensual objects?” is his great cause of misery. Pity!

According to vedanta, annihilation of Adviya or ignorance leads to Samadhi. According to Patanjali Rishi, the aspirant attains Samadhi by removing the hold of Prakriti by practice and discipline.

The Vedantin enjoys the eternal bliss and natural easiness of Sahaja Samadhi. He remains as Sakshi or silent witness. He does not make any serious attempt to control the psychic stream or thought-current. He raises the Brahmakara Vritti by meditating on the significance of “Tat Tvam Asi” Mahavakya.

The Samadhi in the Jnani is effortless and spontaneous. Wherever the mind goes, there it experiences Samadhi. He rests in Samadhi always. There is no “In Samadhi” and “Out of Samadhi” for a sage. He enjoys freedom, bliss and peace, in all moments of his life.

Yogic Samadhi is analytical and discriminative. In this Samadhi greater stress is laid upon the discrimination between the Prakriti and the Purusha. In Jnana Samadhi, no discrimination is needed. Brahmakara Vritti, raised by an attempt to become identical with the Supreme Self or Brahma Chintana, destroys Avidya and dies by itself.

No more words. Enough of discussions and heated debates. Retire into a solitary room. Close your eyes. Have deep silent meditation. destroy the Sankalpas, thoughts, whims, fancies and desires when they arise from the surface of the mind.

You are left alone now. You have nothing to see and nothing to hear. There is none to cheer you. You will have to depend on yourself. Do not look backward. Forget the past. Forget the body and the world.

“Gathering his mind, the Yogi should retire to a mountain-cave, a temple or a secluded room. He should not associate with anything through mind, speech and action, for accumulation of and association with things cause misery to Yogis. He should cultivate indifference towards everything. He should be regular about his diet. Worldly gain should cause him no pleasure, nor worldly loss any sorrow. He should look upon one with an equal eye, both who censures him and one who bows before him. Whether good is happening to anybody or evil, he should not reflect. When there is gain he should not be besides himself with joy, nor should he worry when there is loss. He should look upon all beings with an equal eye and should remain unattached like the air. He who thus keeps his mind in health, works for others, cultivates an equal eye towards everything and everybody and lives for six months a regular disciplined life, can realise Brahman and attain Brahmanhood (Nirvikalpa Samadhi) himself.” (Mahabharata – Santi-Parva)

“Humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control, dispassion towards the objects of the senses, insight into the pain and evil of birth, death, old age and sickness, unattachment, absence of self-identification with son, wife, or home, and constant balance of mind in wished-for and unwished-for events, unflinching devotion to Me by Yoga, without other objects, resort to sequestered places, absence of enjoyment in the company of men, constancy in the wisdom of the Self, understanding the object of essential wisdom, that is declared to be real wisdom, all else is ignorance.” (Bhagavadgita)

The practice of mind control (Raja Yoga) – renunciation and silence

There are many different types of personalities or temperaments in those who are interested in learning and practicing the ancient techniques of how to control the mind and how to be really peaceful and happy through the path of yoga and meditation.

It doesn’t matter what type of personality that we have, some of us (the mind and the ego) might prefer a passionate outgoing life and like to be active and sociable, some of us might prefer to live a quiet inner life and have less social activities for conserving energy and focus on yoga and meditation practice for Self-realization, and some of us find a balance point between the active sociable outgoing life and the quiet inner life (this exists in those who have self-discipline and self-control).

There is nothing wrong with all these different types of temperaments in different people.

That’s why there are many different paths in yoga to suit all types of temperaments people.

People who are outgoing and like to be active and sociable are suitable for Karma Yoga (the path of selfless action or renounce from the fruit of action) and Bhakti Yoga (the path of devotion).

People who are not outgoing are suitable for Raja Yoga (the path of mind control) and Jnana Yoga (the path of wisdom).

All paths are not separated from each other and will lead to mental peace, contentment and annihilation of the ego (selflessness and compassion) if the practice is being performed with correct attitude and effort. You’ll see Karma Yoga, Bhakti Yoga, Jnana Yoga and Raja Yoga in connection with each other. You’ll be practicing all these paths at the same time when you come to the state of purity and selflessness.

But, no matter which type of yoga or what type of path, the practice of non-attachment, dispassion and right discrimination, having intense yearning for liberation and the cultivation of the sixfold paths – tranquility of mind, control of the senses, satiety (renounce from worldly objects, enjoyments and activities), the power of endurance and forbearance, immovable faith (in God for those who believe in God or in Self for those who disbelieve in God, in the teacher, in the teachings), and indifference (balance of mind or equanimity), are the essential basic qualities or cultivation in a Sadhaka or Yogi.

The path of mind control is to turn the outgoing mind inward and make the mind introspective.

In order to achieve this inward state of mind, the observation of Self-restraint (control of our own thoughts, action and speech), morality, silence (Mauna) and celibacy (control of sexual desire), the practice of Asana, Pranayama, Pratyahara (withdrawal of the senses from the objects of the senses) and one-pointedness of mind (concentration), lessening the number of thoughts, the cultivation of mental non-attachment and reduction of wants and desires, avoid too much talking or walking, avoid too much eating or fasting, avoid too much physical activities, avoid too much mixing with worldly minded people, avoid novel and newspaper-reading, avoid visiting cinemas or movies watching, develop Antarmukha-Vritti (making the outgoing tendency of the mind turn inward upon itself), and etc, all these are the very important practice in the path of yoga and meditation.

These practice are not just to purify and calming the mind, but also to conserve energy and channel the externalizing energy turn inward for spiritual Sadhana to realize the Truth.

All these practice can be performed and should be performed while living in the midst of the distracting world of names and forms. If we only can observe these practice while in an Ashram or in a retreat centre for a short period of time, but once we go back into the worldly life, we cannot or do not follow and continue all these practice, and are constantly being distracted and disturbed by all the names and forms, then whatever practice we perform will not bring us to the real peace (free from doubts, ignorance, fear and worry).

At one moment we might feel peaceful and at some other times, we might feel unpeaceful and restless due to the fluctuation of the mind activities or mental thought-waves (come from all the inputs – perception of names and forms through the senses; and outputs – expression of ideas, thoughts, feelings, emotions and egoism through action and speech, physically and mentally).

Yoga and meditation is to starve the mind or deprive the mind from activities (ideas and thoughts) by Vairagya and Tyaga (renunciation of desires, objects and egoism).

But this type of inner life is being criticized by the passionate worldly people as “anti-social”. But a true Yogi or Sadhaka is not a bit disturbed nor moved by this type of criticism that comes from the worldly minded people, it’s because they cannot understand the importance of the practice of renunciation and silence, and they have not yet experience the eternal and real inner peace that comes from renunciation and silence. Worldly minded passionate people seek after the momentary and conditional satisfaction and happy feelings that come from doing the things and getting the objects that we want and like. There is nothing wrong with this. But when things don’t turn out the way that we want them to be, we’ll get disappointed, frustrated and unhappy, forever restless being influenced and over-powered by all the attachments, and the craving and aversion in our own mind.

When the mind is rendered pure, calm and at peace, undisturbed nor distracted by all the names and forms, then this Yogi or Sadhaka can mix freely in the world to perform selfless service but will not be influenced nor affected by the world and the fruit of action, as he is firmly established in non-attachment and renunciation. He can be truly compassionate when he knows non-attachment and renunciation. He won’t be disturbed nor affected by the result of his compassionate actions. There is no difference between respectful and disrespectful, success and failure, good and bad beings, censure and praise, happiness and suffering. He is unconditioned by all the names and forms of good and bad.

Be free. Be really peaceful and happy.

Om shanti.

When the outgoing tendencies of the mind are arrested, when the mind is restrained within the heart, when all its attention is turned on itself alone, that condition is Antarmukha-Vritti. The Sadhaka can do a lot of Sadhana when he has this inward Vritti. Vairagya and introspection help a lot in the attainment of this mental state.

He who has controlled his mind is really happy and free.

Concentration and Meditation – Swami Sivananda

The Dharma of Vedanta – Basic understanding of yoga practice

Sit in any comfortable sitting position or lie on the floor in Savasana. Bring the mind focus at the present moment now, on the natural breath. Be aware of the air coming in and going out from the nostrils.

Let go of any tensions – physical, mental and emotional tensions. All these tensions are inter-related. By releasing one of these tensions will also help to release the other tensions. That’s why yoga exercises or yoga practice is a great purification process for the body and the mind.

We don’t just learn how to let go of tensions, but more important is, we learn how to not generate tensions at the first place by practicing non-attachment. When there is no attachment, there is no need letting go. When there is no tensions, there is no need relaxation. When there is no ignorance, there is no need wisdom. When there is no impurities, there is no need purification. When there is no suffering, there is no need liberation…

Observe the natural breath as it is. Not comparing each breath, not judging the breath as slow or fast. In fact, the breath itself, it is not slow nor fast. The breath has no quality or intention to be slow or fast. It is just being what it is. The idea of “slow” or “fast” is a condition or quality that comes from the mind, when the mind is having comparison and will judge such speed is slow and such speed is fast. But the breath itself, it’s not slow nor fast.

For example, in the same speed of walking, it might be slow for some people, but it might be fast for some other people. Slow or fast is very subjective to the speed that we are familiar with, not because it is a certain quality. When the speed is slightly slower than what we are familiar with, we will judge it as “slow”. When the speed is slightly faster than what we are familiar with, we will judge it as “fast”. This is a common reaction of judgment coming from the mind, especially when we perform the sun salutation at different speed or when we hold the asana for different length of time.

As well as the differences of “easy” and “difficult” level in the exercises in a yoga asana class. The exercise itself is not easy nor difficult. The poses or exercises have no quality or intention to make us feel easy or difficult. It is when our body can perform the exercise easily and feels comfortable in performing the pose or the exercise, our mind will judge that pose or exercise as “easy”. But when our body cannot perform the pose or the exercise, or when it feels discomfort while performing the pose or the exercise, then our mind will judge that pose or exercise as “difficult”. But the exercise itself has no quality or intention to be “easy” or “difficult”. The same exercise can be very “easy” for certain people but it can be very “difficult” for some other people.

By observing and accepting the natural breath as it is, we are learning to observe and accept the reality as it is. When we can accept the reality as it is, the mind will be at peace, no disturbance. There is no judgment, comparison, expectation, or any craving nor aversion. Everything is just being what it is. There is no duality when we can observe everything as it is.

Not expecting what benefits that we are going to get from performing this action of observing the breath. Let the benefits or the result come naturally. We don’t expect nor crave for anything to happen. When we know how to let go of all these mind’s activities and speculations, the mind will quiet down. when the mind is quiet, the Truth will reveals itself to us, even though we didn’t expect to know the Truth…

Apply this truth onto all the other things (all the names and forms) that we perceive in the mind through the senses of what we see, hear, smell, taste, touch and think. We will stop judging about “this is good” or “that is bad”, and “this is easy” or “that is difficult”. This non-judgmental attitude will be a very effective practice for us to be able to let go of craving and aversion towards all the names and forms that are being labelled as “good” or “bad” by our own mind. All the things with different names and forms have no quality nor intention to be “good” or “bad”, to be “pleasant” or “unpleasant”. They have no quality or intention to make us happy or to make us suffer.

We will stop prejudge things as “this” and “that”, and have no expectation about things that they have to be like “this” or like “that”.

Once we let go of judgment, comparison and expectation, then everything is just being what it is, they are not something good nor bad. All these names and forms cannot affect us nor disturb us, nor to determine us for how we are or who we really are.

We are being conditioned by our own mind with the functions of the intellect (recognition and judgment of names and forms that creates duality) and the ego (the one who asserts likes and dislikes that creates craving and aversion).

When we come in contact with what the intellect recognized as “good”, “pleasant”, “happy” and “positive”, then the ego will feel good and happy. But when we come in contact with what the intellect recognized as “bad”, “unpleasant”, “unhappy” and “negative”, then the ego will feel bad and unhappy.

If we hear some words in the language that our intellect cannot recognize what does it means, then we won’t react towards what we heard. If somebody said something nasty to us in a language that we don’t recognize, we won’t get disturbed or upset about it. But when someone translates the meaning of those nasty words to us in a language that we can recognize, then we will be so disturbed and furious.

It is all come from our own mind, not from the things out there. It is not the things out there that make us happy or upset. It is us, being attached to the mind, identify with the mind, associate with the mind, and react towards the mind’s activities and impurities, that create the momentary pleasant or unpleasant feelings and emotions. We think we are happy or we are not happy according to how the mind recognizes and feels. But the things have no intention or quality to make us happy or unhappy.

Truly we are being conditioned and limited by our own mind. So many things that the ego likes and dislikes, they are meaninglessly determining how we should feel. Whether we get the things that we like or the things that we don’t like, we are also not satisfied, full of tensions, fear and worry. Even before we get the things that we like or don’t like, we are also full of tensions, discontentment, fear and worry. Either we are being disturbed by the craving for the things that we like, or the aversion towards the things that we don’t like. We are constantly getting frustrated if we don’t get the things that we like, or afraid of losing the things that we like, or we are missing the things that we had lost and which we like. And we are getting frustrated when we get the things that we don’t like, or are afraid of getting the things that we don’t like, and when we couldn’t get rid of the things that we don’t like…

Go beyond this mind. Be the witness of this mind and not identify with the mind, the intellect, the ego and its activities or impurities (anger, hatred, jealousy, greed, fear, worry, frustration, irritation, agitation, excitement, depression…), the likes and dislikes, the craving and aversion, and be free…

Go beyond this body. Be the witness of this body and not identify with the body, and not being affected nor determined by the condition of this body, and be free…

This is our yoga practice. From moment to moment, we are practicing non-attachment towards the body and the mind. Not generate reaction of craving and aversion towards what the mind perceives through the senses. Remain unaffected nor disturbed by all the names and forms that we see, hear, smell, taste, touch and think. Become selfless and know who we really are, and realize our true nature (compassion and wisdom) – Selflessness.

When we practice yoga and meditation from moment to moment (not just during a yoga class of asana, pranayama, concentration, meditation, selfless service, chanting, prayers, study of the scriptures…), actually we are maintaining this awareness as the witness of all the experiences that the body and the mind is experiencing from moment to moment, whether when we are awake or asleep, whether we are in action or in actionless.

We are not affected nor disturbed by our own mind. This mind will always be disturbed by “this” and “that”. But it is not us being disturbed. It is just the mind being disturbed by what it perceives through the senses. We will not be disturbed by all these names and forms.

The body and the mind will go through impermanence or changes, and are affected and determined by elements, energy and karma. But our true Self is not affected nor disturbed nor determined by all these things. It is uncontaminated by good or bad karma that comes from the body and the mind.

This body and this mind is depending on the elements and energy to be exist. Without elements and energy, nothing can exist. But the true Self is not depending on elements and energy, nor affected or determined by them. The true Self is beyond existence and non-existence. Anything that exist is subject to impermanence and will cease existing (form and deforming). It has a beginning and an end. But the true Self is without beginning, without ending, infinite, absolute. It is not affected by impermanence. The true Self is nameless and formless, without quality, without birth and death, without the thinking mind, the selfish ego, the limited intellect, the impermanent body and senses that are determined by elements and energy and are subject to form and deforming, “birth” and “death”, the law of impermanence…

The body and the mind will go through birth and death. But not our true Self. It is beyond birth and death, beyond existence and non-existence. In fact, there is no “birth” or “death”. Everything is just forming and deforming. Transition from one form to another form. That’s all.

Be grateful and thankful, and appreciate this life existence, this body and mind, for us to be here to experience, to learn, to share, to evolve, and to go back to our true nature of who we really are.

When there is no mind, there is no perception of names and forms. There is no perception of good and bad, happiness and unhappiness. There is no world.

What is good? What is bad? What is “auspiciousness”? What is “inauspiciousness”? What is “happy”? What is “sad”?

Know who we really are and be free…

* * * * * * * * * *

*Practice this concentration of observing the natural breath, being at the present moment now, for as long as we are comfortable at, for as many times as we want. Keep observing the breath naturally without any effort, strain or struggle. It doesn’t matter for how many times the mind might wanders away, we bring it back onto observing the breath patiently and persistently. Until we forget the environment, forget the body, forget the action of observing the breath, and the mind is calm and still. No past, no future, no judgment, no expectation, no intention, no duality, no meditator who meditate, no action of meditating, no object of meditation… Insight or wisdom will arise naturally.