the speaking tree - Trying Hard To Attain Psychic Balance
Shri Shri Anandamurti
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Abhyasa is the creation of a particular continuous psychic vibration. It is the most essential factor in the spiritual sphere. The continuous endeavour to maintain the state of equilibrium of chitta leads to the attainment of samadhi. When one is attracted by an object one runs after it, and when one feels repulsion for an object, one runs away from it. Unless attraction and repulsion are both transcended, the mind can never attain a state of equilibrium.Mental equilibrium only becomes possible when one makes a constant endeavour to attain psychic balance. If ever spiritual practice is discontinued, endless waves of thoughts occupy the mind. Spiritual practice should be continued uninterruptedly and with sincerity and veneration, otherwise samadhi will forever remain a theoretical subject of philosophy, never entering the periphery of practical realisation.
One must not adopt the psychology, “I'm practising spirituality because my acharya told me to.“ Rather, one should think, “I want to attain spiritual realisation. My acharya is merely guiding me along the path.“ Only when you take full responsibility for your own spiritual life can you attain the peak of spiritual progress and become fully established on the solid ground of spirituality. When you accept something as absolute after due logical deliberation you develop shraddha or respect.One who has no respect for the goal can never attain success.
“Shraddha is the pursuit of Supreme Truth.“ The expansion of chitta is also called shraddha. Have immense, respect for that object which causes the chitta to expand. Samadhi is the state of maximum expansion of chitta, and thus shraddha is the first stage in the attainment of samadhi. Pravrtti, the external and nivrtti, the internal, are both psychic tendencies. The more you practise either of these, the more your mind becomes adjusted with them.
Samadhi is beyond the scope of pravrtti and nivrtti. Sometimes an undesirable thought blocks the smooth, unidirectional flow of the mind along the spiritual path. When this occurs, veerya or spiritual vigour, a special type of psychic power, is required to dispel the nega tive thought. Spiritual vigour arises as a result of shraddha.
“The recreation of an object already perceived is termed smrti or memory .“
Memory is strengthened by spiritual vigour. When one successfully eliminates all impediments to spiritual progress by developing spiritual vigour born of shraddha and moves towards the spiritual goal without interruption, it is called dhruvasmrti or fixed memory .
Waves of extroversial propensities create obstacles in the way of dhruvasmrti and waves of introversial propensities keep the mind oblivious of everything. But when dhruvasmrti is perfect, when the only object of ideation is the Supreme Entity, and none other, one attains samadhi. At this stage the mind becomes fully identified with its goal. It is a positive stage of mind. The mind takes the form of the physical object or psychic idea it encounters.
This assuming of a form in the mind is called psychic pabulum or abhoga. Unless the mind is liberated from its pabulum, permanent peace is not possible. How can one attain liberation from one's pabulum?
Liberation cannot be attained through repulsion. Repulsion for an object is a negative tendency this too is a kind of pabulum. Although the mind detaches itself from its object it is nevertheless attached to the non-existent form of that object. When the mind withdraws from its object, chitta becomes suspended in unmanifested Prakrti due to the attainment of vashikara siddhi or spiritual power.
Follow Shri Shri Anandamurti at speakingtree.in
One must not adopt the psychology, “I'm practising spirituality because my acharya told me to.“ Rather, one should think, “I want to attain spiritual realisation. My acharya is merely guiding me along the path.“ Only when you take full responsibility for your own spiritual life can you attain the peak of spiritual progress and become fully established on the solid ground of spirituality. When you accept something as absolute after due logical deliberation you develop shraddha or respect.One who has no respect for the goal can never attain success.
“Shraddha is the pursuit of Supreme Truth.“ The expansion of chitta is also called shraddha. Have immense, respect for that object which causes the chitta to expand. Samadhi is the state of maximum expansion of chitta, and thus shraddha is the first stage in the attainment of samadhi. Pravrtti, the external and nivrtti, the internal, are both psychic tendencies. The more you practise either of these, the more your mind becomes adjusted with them.
Samadhi is beyond the scope of pravrtti and nivrtti. Sometimes an undesirable thought blocks the smooth, unidirectional flow of the mind along the spiritual path. When this occurs, veerya or spiritual vigour, a special type of psychic power, is required to dispel the nega tive thought. Spiritual vigour arises as a result of shraddha.
“The recreation of an object already perceived is termed smrti or memory .“
Memory is strengthened by spiritual vigour. When one successfully eliminates all impediments to spiritual progress by developing spiritual vigour born of shraddha and moves towards the spiritual goal without interruption, it is called dhruvasmrti or fixed memory .
Waves of extroversial propensities create obstacles in the way of dhruvasmrti and waves of introversial propensities keep the mind oblivious of everything. But when dhruvasmrti is perfect, when the only object of ideation is the Supreme Entity, and none other, one attains samadhi. At this stage the mind becomes fully identified with its goal. It is a positive stage of mind. The mind takes the form of the physical object or psychic idea it encounters.
This assuming of a form in the mind is called psychic pabulum or abhoga. Unless the mind is liberated from its pabulum, permanent peace is not possible. How can one attain liberation from one's pabulum?
Liberation cannot be attained through repulsion. Repulsion for an object is a negative tendency this too is a kind of pabulum. Although the mind detaches itself from its object it is nevertheless attached to the non-existent form of that object. When the mind withdraws from its object, chitta becomes suspended in unmanifested Prakrti due to the attainment of vashikara siddhi or spiritual power.
Follow Shri Shri Anandamurti at speakingtree.in
