Nonduality
The Sky of The Heart: Jewels of Wisdom From Nityananda
compiled and translated by M.U. Hatengdi and Swami
Chetanananda; Rudra Press P.O. Box 13390 Portland, Oregon 97213.
Editor, Cheryl Berling Rosen
Contributed by M
Also see
The
Chidakash Gita
Nityananda:
In Divine Presence
Introduction
For centuries Westerners have seen India as a land of magic and
mystery. Western writers describe both fiery-eyed mystics
performing apparent feats of magic as well as a rigorous system
of scholarship in philosophy pursued with energy and precision
for thousands of years. India is a land of stunning and
overwhelming contrasts. But of all its extraordinary and
mysterious features, one of the most amazing is that every fifty
years or so she is gifted with the presence of a great realized
being--a mahatma. Such a person is born totally pure, innately
free of any attachment whatsoever to the world and to worldly
things. Because of the mahatma's total immersion in the Divine
and Universal, the flow of energy through his or her being is
remarkable. Nityananda was such a being--a mahatma of incredible,
awesome yogic power and capacity.
The presence that was Nityananda had very little to do with his
body and everything to do with the great spiritual force of which
his body was merely a beacon. His body was simply a sign pointing
to the deep and endless well of spiritual power. And such a well
does not belong to any personality.
Americans do not think easily in these terms. Although we have
seen many gurus in the past several decades, it is impossible for
us to really fathom who or what Nityananda was because his state
of being at no point corresponds to ordinary individual
experience as Americans know it. Among the gurus who have been
here, only a few were great beings, many were great showmen, and
a few were charlatans. As a result, Americans question deeply
both the nature of the guru and the need for one. We are
unprepared for someone like Nityananda. Culturally, we have no
precedents or criteria by which to classify a person whose very
nature is detachment.
Nityananda had no purpose in the world and no message to bring.
Why he appeared is unknown to anyone except perhaps himself. He
was born to the austerity in which he lived his life. Simplicity
and detachmnent were his essential nature--not something trained
for or contemplated. His greatness was completely natural to him.
Yet detachment this complete is totally unfamiliar to us, even
shocking. For example, people often brought him offerings of
fruit, which, by week's end, might add up to tons of food. Often
Nityananda just let it rot. It was not that he was stingy or did
not want to give it away; in a way, he did not even notice that
it was there. he was that disinterested in things external. All
the fruit, flowers, and other gifts that appeared were like
raindrops falling from the sky. It never occurrred to him to do
anything with objects that manifested around him.
Most of us think that in order to pursue a spiritual life, we
need something different from what we already know; a different
idea, philosophy, or life-style. Nityananda made no such demands.
He did not promote a particular lifestyle, philosophy, or
perspective. He was not a teacher of any method and he did
nothing to establish an organization around him. He never gave
the required programs, intensives, workshops, or seminars assumed
by modern-day mentalities, and he never asked for money. People
came to him and he blessed them, he uplifted them, he gave them
whatever they were able to take from him. It was just that simple
and that free.
He brought tremendous peace and betterment to the simple people;
the poor and the destitute were especially drawn to his
simplicity and lack of judgment. As time went on, he touched the
lives of countless people of all classes, showering miracles of
healing and upliftment upon many. He sought no one's approval,
recognition, or promotion for this. He lived in the jungle where
people had to seek him out. Nityananda was a very simple man who
dedicated his life to the presence of the Divine and who lived
each day as a beacon of that presence.
To approach Nityananda, we must suspend all judgment. His words
are profound and the subject is nothing less than the essence of
Life itself.
*Note from M: We often think in terms of "being
blessed" by a great Master, but it is not the act of a
Self-realized being declaring "you are now blessed!" It
does not work like that. One who is Self-realized is no different
from the Absolute, he has realized God, is God in form. It is the
act of merely being in the presence of such a being that bestows
grace. Proximity to a Mahatma is a transforming experience,
giving each person exactly what he or she is capable of handling
or receiving. This is why we read that Nityananda's presence was
considered "Divine Presence," for in the most literal
and real sense one was standing in the presence of God. This
presence naturally produces miracles in the lives of all he
touches to this very day.
The Nature of the Absolute
This is Shiva-Shakti, the creative power of the indivisi-
ble One. And God's creative power is the Self, the One
reality. (Sutra 63)
The Absolute, the ultimate reality, the highest of all--this is
pure consciousness. This pure dynamic consciousness is the
basisand source of all manifestation, large and small. Many names
have been given to this "ground of all": Shiva,
Parashakti,
Parabrahma, Atman, the Self, God. It is the divine consciousness
in all, the One consciousness. This ocean of pure potentialityhas
two inseparable aspects: pure potential (Shiva) and pure energy
(Shakti). Shakti is the supreme creative aspect of the Absolute,
vital and dynamic. It is both completely stable and never still,
the eternally pulsating sound and power of Om: the creative
energy of Life, Omkar.
Within the sea of pure consciousness, this resonance causes
movenent, waves, and ripples that intersect and mingle, rise and
break. All manifestation arises from the movement and interaction
of forces precipitated by the resonance that is Omkar.
Omkar is th original word (paravac), the universal sound
(shabda), the "Word" in the Gospel of St. John
("In the beginning was the Word and the Word was with God
and the Word was God." John 6:1) In the Rig Veda, one of the
most ancient of Indian holy texts, Omkar is vac, creator and
substance of all. Omkar is pulsating everywhere, always at the
same time. It is form-less, completely open, pure potential.
Om vibrates like a storm in the sky. Having neither
beginning nor end, it is the stage manager of the Divine
Drama. The human body is a string of Om, all that is--
inside us, outside us--is born of Om. (Sutra 95)
Omkar--Shakti--is the very nature of the Absolute, or God. It is
a living energy whose vibration gives rise to the whole
universe. Synonymous with the Om sound and pranava, Omkar is the
all-pervasive universal mantra. This one dynamic impulse
reverberates within itself giving rise to all
experience--intellectual, volitional, emotional, and spiritual.
Omkar is also called sat-chit-ananda, Being-Consciousness-Bliss.
The Absolute simply is--an eternally stable, self-luminous,
conscious force
continously and joyously manifesting its own awareness.
Satchitananda.
The universe arises from sound. As do all things with
form, from sound, form arises. (Sutra 92)
Exactly how this vibrant, Self-aware, ever-pulsating ocean of
pure consciousness manifests as our familiar material world is
the subject of much scholarly debate. In general, all schema
trace a hierarchical development beginning with the single
Absolute that manifests in increasingly differentiated levels
(Hence, the higher or more subtle worlds). Nityananda likewise
sees the material world as the most differentiated and gross
level. Because each successive level is contained within its more
subtle predecessor, however, all things share certain basic
elements that are the first and most subtle differentiations from
the Absolute.
When the life-energy moves in an outward direction,
desires are born. There the mind follows, dividing and
subdividing into the two, four, and six-fold properties
of unconscious cosmic Nature and what we call "the
world" comes into being. (Sutra 70)
Nityananda spoke primarily of two sets of such elements. In the
first are the five categories of earth, water, fire, air, and
ether.
In the second set are the three primary gunas or constituent
elements of cosmic Nature (prakriti: sattva, rajas, and tamas).
Sattva is pure light and perfect balance. Tamas, at the other end
of the spectrum, embodies inertia, darkness, and total density.
Between the two lies Rajas--passion, fire, dynamic activity.
All principles have a single root--the One Absolute,
Parabrahma. (Sutra 5)
Omkar is the essence of them all; the "power of
doership" of the Absolute, the essence of life, of words and
objects, of human
beings. Omkar is the heart of Atman, and Atman is central to the
mystery of our essential nature--because Atman is the Self. In
the sutras, a distinction is made between the individual Self
(jivatman) and the divine Self (paramatman), a distinction that
is only on the surface. The distinction is Maya. This does not
mean that the world is an illusion. (Affter all, the power
underlying
everything is real power.) Rather, Maya implies that nothing
outside and nothing inside is as it appears. Individual selves
are not really separate. Instead they are like waves on the
ocean's surface, each different but still water--only water.
Likewise, any extension of the supreme Self is not different from
the supreme Self. Jivatman is supreme conscious energy expressed
as an individuated person, paramatman is the Absolute, and they
are both really the same thing. When Nityananda speaks of merging
the Jivatman into the Paramatman, he is simply referring to the
merging of ocean waves into water. Atman merging into Atman.
Nature of the Individual
Sound arises in the inner sky of pure consciousness, the
heart-space in the head, the sky of the heart. What manifests is
Life-Power, the One. (Sutra 37)
Each individual reflects the structure of the universe. Whatever
Divine Consciousness manifests in the universe, individuated
consciousness manifests in the form of the human body. Nityananda
used the words Omkar or Shakti when discussing the vitality of
the Absolute. As the energy moves out from the source, it becomes
distinct but not separate from the source. And as the essence of
the individual Jivatman, it is called kundalini.
Similarly, the life-force--Shakti, kundalini--is the same in all
creatures, mobile and immobile. The sun and moon also are the
same life-force. (Sutra 11)
Kundalini is the all-encompassing energy of life itself. In the
individual human being, this single dynamic event manifests on
three levels: biological, subtle or psychic, and purely
spiritual. The energy of our biological existence is prana
kundalini. The energy that supports the intellectual and
emotional manifestations of our being is chitta-kundalini, the
mind. The third aspect, para-kundalini, is the condensed
manifestation of pure consciousness; it is the same as Shakti,
the same as Omkar. These aspects relate to different stages or
states of consciousness. While they each manifest differently,
their essence is the same paramatman. Awareness of this essence
is liberation.
Awaken the kundalini-shakti through the breath; for when it is
roused, liberation is possible. (Sutra 20)
Prana-kundalini, or simply prana, is the driving force of our
psycho-physical mechanism.
It is the breath within the breath, the "breath of
life." Not the same as the physical breath, prana is more
accurately called the link between the mental and the physical.
Thus, mind (manas) plays an important role in the unfoldment and
the expansion of the inner vision--because mind and breath are
intimately related. The thoughts and feelings that arise and
subside in the mind do so on the movement of this subtle breath
of life. The practice of pranayama uses the mind to control prana
while simultaneously using prana to control the mind.* The aim of
this practice is to bring the flow of subtle energy into the
awareness and control of the individual.
*What the author is telling us is that through controlled, slow
breathing (pranayama), the mind becomes still. As the mind
becomes still, the breathing is slower and deeper. These two
aspects mutually support each other in a self feeding mechanism.
All the aspirant has to do to put this into effect is to be aware
of this and apply it, and with practice, it happens quite
naturally. You will become still and unmoveable in all
situations. It takes practice, but it is certainly acheivable and
very simple to do.
The three primary channels through which conscious creative
energy circulates in the subtle body are the ida, the pingala,
and the sushumna. Sushumna is the seat of kundalini. (Sutra 85)
This flow of energy takes place within a structure that is
sometimes called the subtle body, with prana corresponding to the
subtle breath. In the sutras, Nityananda speaks of the three
primary nerves or nadis: the ida, the pingala, and the sushumna.
They serve as channels in the subtle body for the flow of
conscious energy and are arranged like the familiar medical
symbol of the caduceus: a straight central channel (sushumna)
flanked by two side channels (ida and pingala) that crisscross
over the center like a loose braid. At each crossover point are
centers called chakras.
The subtle is in the chakras. In the subtle channels is the
kundalini shakti--together they are Om. Realize and know the
subtle. (Sutra 47)
A chakra is a point in time and space where various flows of
energy interact and create a resonance that is uniquely different
from the resonance of the individual energies that originally
combined to make it. >From these centers of vibration a human
being's mental, emotional, and physical characteristics are
determined and expressed.
Just as seven chakras begin with the muladhara at the base of the
spine...(Sutra 18)
There are seven major chakras, each corresponding to an area in
the physical body: the base of the spine, the base of the sex
organs, the navel, the heart, the throat, a point between the
eyebrows, and the top of the head. Kundalini energy is said to
lie dormant in the muladhara, the chakra at the base of the
spine; the nadis also originate in the muladhara. In addition to
the muladhara, Nityananda specifically refers to the ajna chakra
between the eyebrows* and the sahasrara chakra at the top of the
head. The goal of yogic practice is to rouse the sleeping
kundalini, allowing it to rise through the nadis and chakras,
finally to merge with the Absolute in the sahasrara chakra.
*The Guru principle has its seat in the ajna chakra. Through the
grace of the sadguru we reach the sahasrara chakra, the seat of
liberation.
The seat of such discrimination is in the sky of the heart. When
the kundalini rises to this place in the head, then the breath is
single and the universe is in one's Self. All is in the
Self...(Sutra 42)
The sahasrara chakra at the top of the head is the seat of
Self-realization. It is the junction point between the individual
and the Divine, that point in a human being wherein lies the
dynamic stillness that is the union of Shiva and Shakti. It is
only part of the psychobiological mechanism that is still, just
as the hub of a wheel is still while the spokes and the rim move
around it. It is the place from which all of the spiritual forces
that make up a human being are extended, the place the breath
comes from, the place the chakras come from, the place the
physical body comes from.
The Self is there before you and it is there after you; even
before you were born, there was creation. Only you are unaware.
(Sutra 6)
A human being, then, is really an extension of a spiritual force.
The dormant kundalini represents the furthest extension of that
energy. As long as it is crystallized in this extension, the
person is a limited being and sees things in terms of
distinctions. When, through shaktipat, the kundalini begins to
rise, this crystallization is loosened up. As the energy begins
to flow again, it is reabsorbed into itself as the Divine.
When the individual spirit leads the inner Shiva-Shakti upward to
the Brahmarandhra at the top of the head, the individual becomes
one with the Indivisible. This is liberation, indivisible
liberation. (Sutra 16)
Creation is nothing but energy released or projected from God.
Entering back into it is dissolution. Identifying with the body
is the cause of creation--as one sees it. Real dis- solution
takes place when the individual Self merges and dissolves in the
Universal. (Sutra 25)
For Nityananda, the sahasrara chakra is synonymous with the
Brahmarandhra, the point of dynamic stillness that equals the
union of Shiva and Shakti. When the individual creative energy,
in the form of kundalini, is re-awakened and merged into that
point through the various yogic practices, the individual
consciousness dissolves into universal Consciousness. What
manifests than is a complete state known as the divine inner
Self. This is the state of universal consciousness and awareness
of the Self as ths source of the whole universe.
Chidakasha and hridayakasha refer to the awareness that arises in
the state of divine Consciousness. In that state we experience
the inner as vast, maybe more vast than the whole external
universe. hridayakasha means "heart-space;" the heart
referred to is the essence or the heart of the whole universe.
Chidakasha is consciousness-space, the sky of consciousness, or
"the sky of the heart." The heart-space in the head,
the sky of the heart, the Brahmarandhra--these all refer to the
same experience of infinite expansiveness.
The source of liberation is Shiva. The linga in the head is
Shiva. It is all Om. (Sutra 13)
This Brahmarandhra is also referred to in Nityanandna's sutras as
the linga in the head, which is the symbol of Shiva. In Indian
temples, the linga is a stone or metal object said to have a
masculine quality, to be completely passive, and to contain the
whole universe within itself. It arose as a symbol of Shiva
because the linga in the head is the abode of Shiva--the source
of all that is.
The Process of Liberation
Within a human being there is a vast reservoir of spiritual
knowledge and pure capability, yet this great treasure is rarely
tapped. Our involvement in the world and our entanglement in the
struggle for survival limit our awareness to desires and their
objects. Like a kaleidoscope, these desires are continuously
changing form; the subtle images of shape and color never allow
us to really grasp what we think we are seeing. Unless we
recognize the kaleidoscope for the illusion it is, much
unhappiness and frustration can result.
Return to the Self within and know your own secret! The universe
is inside you and you are inside the universe. The inner Self is
the One dancing in all...(Sutra 65)
The primary paradox of unity and diversity recurs at every level.
While the process of liberation appears hierarchical at first
glance, the orderly image of a ladder of ever-higher levels
breaks down on close scrutiny. The process is really more like
drawing a series of ever-expanding concentric circles. Jiva is in
the center and the Absolute is in the outermost circle as well as
the paper on which it lies and the pen with which it is drawn.
This is a paradox that cannot be neatly resolved through
language. Only by continuous and deep contemplation can the
nature of this paradox be penetrated and encompassed. What
follows is called liberation.
Sound arises in the inner sky of pure consciousness, the
heart-space in the head, the sky of the heart. What manifests is
Life-Power, the One. (Sutra 37)
Nityananda addressed this paradox indirectly through the image of
the heart-space in the head, the chidakash, the sky of the heart.
This verbal image brings together what is "above" and
what is "below" with intuitive clarity; in the sky of
consciousness, there is no duality and no paradox. The question
then is how to reach this center.
Nityananda directs the seeker to "the royal road."
A true guru can turn you from the jungle road of ignorance to the
royal road of spiritual knowledge. (Sutra 102)
But without the Guru, you cannot reach the goal. (Sutra 9)
The paradox is repeated in the form of the guru, because the guru
has two aspects.
Nityananda called these the primary (or action) guru and the
secondary (or causal) guru. On the one hand, there is the
physical teacher. This is personality to be dealt with and talked
to, a person who performs actions that have an effect in the
world, a person viewed by some with admiration and by others with
disgust; in other words, someone viewed by ordinary people as the
same or less than they are. On the other hand, for the few people
who are able to, or care to, look deeply into the situation, what
is really there is not a personality but an extraordinary field
of spiritual energy from which they can draw nourishment for
their innermost being. With this nourshment, they can attain
complete maturity in the supreme state of pure consciousness.
The secondary guru leads you to the well--the primary guru drinks
from it. (Sutra 104)
The physical aspect of the guru, the secondary teacher, serves as
a doorway. Through our diligence, love and devotion we pass
through this doorway of the physical teacher into the level of
consciousness that Nityananda calles the action guru. The action
guru is the same as Parabrahma, Paramashiva, or chidakasha. At
this level, we express the infinite spaciousness, extraordinary
power, and creative intelligence that are characteristics of the
essential state of unity from which all experience takes its
form.
Liberation does no come serching for you. You must make the
effort to seek it. (Sutra 117)
The effort required if you sincerely seek God is to see through
the form, to pass beyond the personality, the individuality, and
the eccentricity of the teacher, and in so doing to transcend
your own personality and limitations.
Draw the breath up to the Brahmarandhra at the top of the head.
Kindle the fire, purify the subtle channels, burn up the
impurities. This is the yoga-fire of deliber- ation...The pure
energy of the Supreme. (Sutra 28)
The power inherent in the presence of the guru energizes every
level of a human being.
The transmission of this power is shaktipat, the transmission or
descent of Grace. Shaktipat brings about a quantum leap in
awareness that puts us in contact with the innate freedom and
spontaneous creative power that is eternally and everywhere
present as the source of all. It awakens the deepest potentiality
within us, and the kundalini shakti begins its extraordinary
unfoldment. As this unfoldment continues, the entire structure of
the human being is refined and purifies. When subjected to fire,
iron is freed of its gross crystallization and impurities and
reorganized as the finer, stronger metal of steel. The human
being also, through contact with the forge of the guru, becomes
purified by the inner fire of kundalini and is established in the
supreme state of awareness. Seeing past the form of the physical
teacher brings awareness of the power that is functioning as and
through the teacher. And stilling the mind in the flow of the
power is liberation.
First silence the mind and establish it in the Self. Then
concentrate deeply with spiritual discernment. (Sutra 179)
When the various waves of creative energy that form the mind are
stilled and become like the surface of a calm lake, our awareness
can penetrate our own depth and recognize the complete oneness of
our individual Self and the Divine. Deep contact or connection
with a guru enables us to feel so deeply secure and calm that we
can begin to turn within and observe the workings of our inner
universe without the doubts, fears, and tensions that
continuously draw the mind of the ordinary person back into the
realm of dualistic awareness.
Mind is the root of bondage and liberation, of good and evil, of
sin and holiness. (Sutra 71)
The mind is both the entity to be stilled and the means of
stilling it, for the nature of the mind is complex. Nityananda
used many different terms to distinguish its facets. The major
distinction is between manas and buddhi. Manas is the ordinary
limited mind and buddhi is the higher mind, the one capable of
subtle discrimination and spiritual discernment. In some
classical Indian systems, the word chitta denotes the whole
mental apparatus composed of three parts: manas (the perceiving
mind), buddhi (the discriminating mind), and the ego
(I-consciousness). Nityananda used "body-idea"
and "body-consciousness" synonymously with
"I-consciousness." Although simple thoughts, feelings,
and desires arise in the mind, the mind is also capable of
realizing jnana and truth. Jnana (pronounced jnyana) is the
highest wisdom, the wisdom of the jnani, one who has realized the
Self. Here again is a paradox, for the wisest person has
transcended the mind and its desires. "A jnani has no
mind," says Nityananda.
Without a pure mind, how can you develop equal vision? Without
practice, how can you develop balance?
Through practice, the subtle intelligence develops and the desire
for objects disappears. (Sutra 141)
As our understanding expands and we begin to see beyond the
"body-idea" and beyond the limits of ordinary mind, a
sense of detachment also grows. Detachment, desirelessness, and
perfect dispassion for worldliness (what Nityananda called
vairagya) are necessary requirements for the seeker. The Sanskrit
word sannyasi means "renunciate," literally "one
who has cast away."
However, renunciation is a subtle concept. It is not objects that
we must renounce, but our desire for objects; not actions, but
our attachment to the results of those actions. True renunciation
is not of things but of the desire for things. Vairagya is the
attitude leading to a state of understanding in which the true
nature of objects is known.
Consequently, these objects no longer have any power over a
person.
No need to strive for anything. When the mind chases desires, one
must strive to attain one-pointedness. Concentrate the mind in
the higher mind...(Sutra 80)
Meditation is an integral part of sadhana. Nityananda spoke of
meditation as a focused concentration, the merging of mind into
wisdom, the look within. The goal is bringing the mind to
perfects one-pointedness; achieving this goal tests all the
faculties of the seeker. The mind must be stilled and drawn away
from desire; the breath must be harmonious and ultimately become
single; the awareness must reach inside to come in touch with and
observe the action of the kundalini shakti.
Like milk being boiled, the vital breath in the sushumna channel
is heated by intense faith and discrimination and led toward the
sahasrara chakra, the still point at the top of the head. As the
kundalini power crosses each subtle energy center, properties of
the energy that evolves as the world changes. (Sutra 21)
Then, as a natural result of the awakening of the inner
transforming power, the kundalini shakti rises through the
chakras to join and merge into the heart-space, the
Brahmarandhra. The love and happiness that then arise within us
dissove all the various tensions and superficial desires and
satisfy our deepest needs. With a full heart, the mind can become
still and one-pointed on the power of the Divine Presence. This
is the merging of the individual into the universal and
transcendent that Nityananda consistently called the most
important purpose of our presence on this earth. To merge heart
to heart and spirit to spirit with the guru in the field of
supreme Shiva-Shakti frees a human being from all mechanistic
thinking and from the bonds of cause and effect. This is the
union of the individual and the Divine.
Fulfillment is possible only when you merge with this pure heart.
There all idea of "you" and "I" disappears.
In the sky of the heart is liberation, love, and devotion.
(Sutra 40)
Liberation is the clear, luminous recognition that our mind,
emotions, and physical body are nothing more than extensions of
the supreme Mantra of God* that pulsates silently everywhere and
always at once.
Everywhere we look, inside and outside, we experience nothing but
the extraordinary clarity, beauty, and the power of the supreme
Self. It is eternally pulsating, creating, absorbing, and
manifesting yet again--ourselves, the world, all that is. This is
simply the fundamental expression of its absolute freedom to do
whatever it wants, and expression of its supreme freedom and its
incredible joy. Satchidananda!
Conclusion
In all places and in every age, there are many good people who
seek spirituality, who have spiritual understanding, and who have
some positive concerns for humanity. Yet in any age there are
only a few people, rare and great beings indeed, who can
communicate the highest transcendent state of consciousness to
other human beings and who dwell in that state while still
functioning in this world as ordinary--and possibly
eccentric--human beings.
Nityananda was such a rare and gifted being. And because he spoke
from a state of complete Self-awareness, his spiritual presence
flows through his words. By becoming aware of the ongoing
pulsation and remaining aware of it every day, the mind itself
becomes a mantra. Whatever is spoken in that state is sacred,
pure, and uplifting.
In that state, the sounds that come and the way they are
articulated and joined to form images is something mysterious and
magical, a manifestation of the freedom of our innate, pure
consciousness. Nityananda's words came from that state. They
inspire us to open our minds and hearts to the extraordinary
creative energy that permeates our lives, and to experience,
recognize, and appreciate the miracles that happen to us.
Nityananda always said, "When the disciple calls with love,
I am there." For people who are willing to open their eyes
and hearts, Nityananda is a symbol of the enduring, ever present
power of the Divine in the world. This dynamic spiritual presence
has the power to transform lives, to relieve suffering, to grant
freedom from poverty and disease, and most importantly, from
hard-heartedness. When you are filled with this power, then even
in the most simple circumstances of life becomes an experience of
complete fulfillment and happiness. Our lives become an act of
service expressed in a state of detachment. As we begin directing
our lives toward the recognition of that supreme creative power
that is our essence, then we speak, think, and act from that
power. Our lives are in perfect harmony, perfect balance, perfect
union with the power of Life.
Nityananda felt that such a life of perfect union was possible
for everyone. This is perhaps what impresses me most about these
sutras--the simple and total availability of that supreme state
to anyone who sincerely seeks it. The goal of Nityananda's
teaching, and the single most important thing each of us can do
with our lives, is to recognize the creative power within us and
dissolve the mind into it. It is clear from these sutras that for
Nityananda, this supreme, highest state is neither the privilege
of special birth nor the exclusive property of some special class
of beings. It is available to everyone. The simple purity, the
joy, and the extraordinary communion with the Divine that are the
outstanding characteristics of Nityananda's life and presence are
accessible to everyone: to me and to you.
Thousands of people, sometimes tens of thousands in a day, had
the opportunity to experience and participate in the Divine
presence that was Nityananda. yet how many people took away
something great and enduring from it? Not nearly as many as were
there. But Nityananda made it accessible to everyone--there were
no barriers.
Thus, it is up to each of us. Through our devotion, love, and
diligence, we can grow in our understanding of the simple and
perfectly full state that is the field of our individual life and
the field of all experience.
The greatest treasure in the whole world is hidden inside each of
us. And while we may never be successful in the worldly sense,
this treasure we can difinitely find. Seeking that treasure is a
good thing--but finding it is better.
It is up to you.
---Swami Chetanananda
Mahagurubhakti
M