Energetic Hygiene and Wellness Gems

07/02/2023

Accessaries for energetic(bio-plasmic)wellbeing,balance and alignment.
Contact us on +233(0)204368614
+233(0)546661079

06/09/2022

“Money and wealth can create comfort and convenience, but they do not bring fulfilment.
Once you realize that - ...now, Yoga.” Sadhguru

10/08/2022

Impressive work from this little princess!
She's a new student, but doing wonders already.

11/06/2022

01/05/2022

Join us on the last Saturday of every month.
Location: Ananda Marga Yoga Center, Hatso opposite Emefa jewelery








Messi

24/04/2022

01/03/2022

Kiirtan in the Light of Modern Physics
By Acarya Cidananda Avadhuta

According to physics, the world around us is made of vibrating molecules, atoms and sub-atomic particles. These consist of particles that interact with one another by creating and destroying other particles . This cosmic dance of rhythmic energy, of birth, life and death, is' the fundamental stuff of the universe.
This concept is the science of quantum physics. It was developed by Albert Einstein, Neils Bohr and Werner Heisenberg in the first half of the twentieth century. It recognizes that the world is not a collection of separate objects but is a web of relations between the various parts of a unified whole. This reality is now called the theory of wave mechanics.
According to this theory, the whole universe is an ocean of waves and every physical being is but a ripple of waves or a bundle of waves. Though modern physics only accepted this recently, the ancient ta***ic yogis of India discovered this truth thousands of years ago and understood it in more detail.
It is not well known that quantum physics owes some debt to Ta***ic spirituality. In 1929, Heisenberg spent some time in India as the guest of the famous poet, Rabindranath Tagore. Together they had long conversations about science and Indian philosophy. Heisenberg later told Fritjof Capra, "This introduction to Indian spirituality brought me great comfort. It had previously been so difficult for me and my fellow physicists to accept that relativity, interconnectedness, and impermanence could be fundamental aspects of physical reality. There I learned that these were the very basis of the Indian spiritual traditions. After these conversations with Tagore, some of the ideas that had seemed so crazy suddenly made much more sense. That was a great help for me."
Science and spirituality are not contradictory, rather they enhance each other. As physics develops, it will discover that the theories of ta**ra yoga are in harmony with science and eventually they can be verified by laboratory tests.
There are 64 ancient texts of India called the Ta**ra Shastra. In those scriptures is a clear explanation of six dimensional sadhana (spiritual practice). It includes instructions how a spiritual aspirant who is adept in this six-dimensional sadhana can disintegrate his body at will and reintegrate-his body at another place. This extraordinary phenomenon has a logical basis in the wave mechanics of quantum physics.
Everything is composed of waves, and every object also emanates waves. Your hand, your face and every part of your body emanate both physical and psychic waves. Every being is a bundle of vibrations with greater or lesser intensity and density. The subtle momenta or motive force behind all these waves is being acquired and stored in your mind.
Everything in this universe is in motion. Every subatomic particle is constantly moving. In a similar way, an ant moves on the back of an elephant, which also moves. The elephant is on the earth that moves in the solar system, and our solar system moves in our galaxy which is moving through the universe.
Every wave is in motion. Every wave acts and reacts with other waves, with subatomic particles constantly being destroyed and created as a result. So the resultant overall vibration of a person depends on the extroversial or introversial flow of his or her individual waves. In the unit mind there are three forces at work: the sentient, the mutative and the static. The extroversial or introversial flow of the waves of a person imbibes him or her with a predominance of one of these three qualitative forces. From this one can recognize a person as noble or selfish.
In a more lucid way, both the smell of delicious food and the sight of an elephant will affect you. Their effects will vary according to their vibration and according to the state of your mind . But whether you like them or not, the waves will affect you. Today's world is full of a multitude of vibrations coming from multifarious momenta. The action and reaction of these waves on you make your mind restless. These waves make it difficult to think properly or to concentrate.
Every human being has a physical body, a mind and spiritual potential. Singing and dancing kiirtan with the universal mantra, Baba Nam Kevalam is a physico-psycho-spiritual practice, because it benefits all three of these aspects within you.
Kiirtan (chanting mantras) transmutes mental flow to spiritual flow. It supercharges the environment around you, entering all the poles of your body. When one sings kiirtan, a divine vibration is produced that prepares the mind and the body for meditation. Different impressions of the mind are gradually transmuted towards Supreme Subtlety.
Kiirtan also transforms. It changes the shape, size, mass and the properties of the objects that it encounters. Kiirtan creates an electromagnetic field. Like a powerful magnet, it changes the property of the brain cells, so crude energy is transformed into subtle energy. Wherever the eyes look during kiirtan, one sees only God. The Baba Nam Kevalam mantra supercharges the air that we smell and the earth that our toes touch. The rhythm of kiirtan is the divine rhythm of the universe. Those who practice kiirtan internalize this universal rhythm through all their sense organs. This universal rhythm does not erase crude ideas, but it diverts their flow. If done sincerely, kiirtan is a strong diversion of crude thoughts. It purifies the mind and aids meditation.
Do not suppress negative thoughts that come in the mind. Instead, try to channelize them towards God by singing kiirtan. If you find that your mind is fighting these negative thoughts and your meditation is not to your satisfaction, think: "Everything happens for the best. Whatever good or bad is in me, it is Yours."
There is an incident that took place in Bengal a few hundred years ago that shows the power of devotional kiirtan to transmute crude mental waves into subtle, sentient waves. Caetanya Mahaprabhu introduced kiirtan as a popular spiritual movement to overcome religious dogmas. He encountered jealous opposition from both fanatic Muslim leaders and fanatic Hindus. Haridas was a devoted follower of this movement. Then he was living alone in a small ashram in Nadia district. To discredit him, some religious leaders plotted to destroy his character and reputation. They paid a pr******te to go to his ashram every day and try to seduce him.
As Haridas was a devotee, he received divine intuition of some approaching danger, so he decided to sing kiirtan continuously (Akhanda Kiirtan) from when he awoke for 21 days until he slept.
Most yogis have a weakness for food, so each morning the pr******te prepared very delicious food and left it for him at the entrance of his ashram. Then she waited patiently for him to eat it and speak to her. But for three weeks he never touched any of the food she brought and he never spoke. He only sang kiirtan.
Finally after the 21 days were over, Haridas greeted the woman with Namaskar and asked if be could do anything for her. Then she confessed everything that she had done and planned. But she said that while she waited each day with her evil purpose, the sound of the kiirtan totally changed her mind. Now she only wanted to repent and to become a devotee of God. So Haridas encouraged her to reform her life and invited her to take charge of that ashram and sing kiirtan everyday. Then he left that place to continue his work inspiring the masses to sing kiirtan. She became a saint and became well-known for her devotion and humility.
For all the scientific reasons mentioned above, kiirtan is a panacea for all kinds of physical and mental diseases. One additional reason that it acts as a universal remedy is that it attracts the grace of the Supreme Consciousness because it is an expression of devotional love. Divine grace can accomplish miracles and overcome every obstacle.
Acarya Cidananda Avadhuta is a senior teacher of Ananda Marga Yoga. The quotation of Werner Heisenberg is taken from the book: Capra, Fritjof. Uncommon Wisdom: Conversations with Remarkable People. Simon and Schuster: New York, 1988, p. 43.

20/01/2022

https://youtu.be/3R8x1Rn1aD0

14/12/2021

https://youtu.be/0i3Fjacc_Ls

A short message from Didi, talking about the activities of Ananda Marga in Ghana and how much Lotus Children Center is impacting positivily on the lives of l...

03/12/2021

*Kiirtan*
*Physical, mental and spiritual benefits of KIIRTAN (A compilation)*

1. When people, due to psychic complexities, cannot find the solution to their difficulties and they are at a loss what to do, if they sit together at any place and do kiirtana wholeheartedly for a while, their psychic complexities will be removed and they will easily seize upon the solution to their problems.These days many psychic diseases have appeared as a result of this mental complexity. Many people are committing su***de; many people are becoming lunatics. The reason is that people are unable to adjust with the various types of complexities in life.

2. The human brain is limited, and its nerve cells also have a limited capacity: they cannot tolerate these growing complexities. Kiirtana gives bliss to Parama Puruśa in the mental sphere, and it also brings joy to human beings both individually and collectively; it leads them on the path of welfare and frees them from all these complexities. It removes all the diseases of the intellect and allows people to think easily and in the proper way.

3. What do you gain by doing kiirtana? Several sense organs become engaged. The tongue is occupied. So during that time you won’t have thoughts like, “I will eat this, eat that;” no kind of greed will remain. The sense of taste and taste buds are obstructed. The ears are busy hearing the kiirtana, so they have no scope to go elsewhere. The mind is always thinking of that, so it also has no scope to go elsewhere. And if kiirtana is combined with dance then one’s attention is directed to the rhythm of the dance. As a result of the dance, hormones are secreted from the glands. So under no circumstances can the mind degenerate. There is no way for it to go down. This is the way of the wise.

4. If, knowingly or unknowingly, you have committed any mistake or any sin, then your repentance and your singing kiirtana, wholeheartedly, will free you from all sins. So, your future is always bright, never dark, never dark.

5. When you get a little time, do a little kiirtana so that the mind will be purified, which will result in greater spiritual progress.

6. During kiirtana what happens? The mind gets lifted, exalted, and as a result you will enjoy a particular nature of peace. And if you start your sadhana just after doing kiirtana, you will enjoy bliss. So kiirtana is a necessity, is an indispensable necessity for proper sadhana.

7. I have already said, and I repeat it again, that now the time has come to manifest the glory of kiirtana. And I also want to say further that those who wish to attain spiritual progress in their sádhaná will have to do more and more kiirtana. By kiirtana, the mind becomes pure, and with this pure mind, one can do sádhaná. If the mind is made pure even for five minutes by kiirtana, then if you do sádhaná for only five minutes, your sádhaná will be very good – you will surely attain spiritual progress. And because of your spiritual progress, you will come closer and closer to the Supreme Consciousness, you will come in contact with His psychic waves. And in that state you will be able to render still better service to human beings, animals and plants, by means of Neohumanism.

8. The physical bodies of those who practise sádhaná or do a lot of kiirtana (devotional chanting) secrete fluids from certain parts of the Anáháta Cakra, Vishuddha Cakra and Ájiṋa Cakra. The smell of these secretions is somewhat, but not exactly, like a light smell of jasmine flower or ripe jackfruit. The bodies of those with a devotional nature or who regularly practise yoga usually emit this kind of fragrance.

9. A person who moves about puffed up with vanity and arrogance, and is always engaged in gaorava, self-aggrandizement, will be able to improve only by utilizing his or her time in kiirtana.

10. Along with the obstacles, there will also be certain forces which will assist you. Whatever worldly difficulties might obstruct your path, the best positive or auxiliary force is kiirtana. Kiirtana helps a devotee to accelerate the speed towards the hub of the Universe. Kiirtana will help you in all circumstances; if any mental trouble arises, kiirtana will help you.

11. One must do kiirtana not only to surmount physical afflictions, but psychic and spiritual afflictions as well. It is the best medicine for all physical, psychic and spiritual ailments. It will bring about not only improvement in worldly life but success in the psychic and spiritual spheres. Kiirtana will help you in all circumstances, in all possible ways. If people do kiirtana with distinct expression of the mantra, their mouths become pure, their tongues become pure, their ears become pure, their whole bodies become pure - and when so many parts of the body become pure, the átmá (self) also becomes pure.

12. By kiirtana you will always feel that you are not an insignificant creature, you are not inferior or low. Kiirtana will always remind you that you are the affectionate children of the Supreme.

13. Kiirtana is not only helpful in the realm of spirituality, but also in all spheres of life; it banishes physical troubles and tribulations as well. Kiirtana fights against all mundane difficulties and finally becomes victorious.

14. At the place of kiirtana, not only will there be a huge concentration of physical energies, but also of psychic energy which will remove collective accumulated miseries of this material, quinquelemental world.

15. Whatever might be the physical miseries – be they natural or man-made – if people collectively chant kiirtana, the calamities are dispelled then and there. In case of natural calamities like flood, famine, drought or epidemic, or man-made calamities, miseries and tortures - if kiirtana is chanted with maximum sincerity, it will bring direct relief in no time.

16. kiirtana removes the collective psychic afflictions as well - those which are already existing, and those which have not yet arrived but about which we have premonitions of their impending arrival. If kiirtana is done in advance, those impending troubles disappear.

17. At the place of kiirtana, not only the people who are themselves doing kiirtana will be benefited, but also those who are not participating – and even those who are not participating and who do not even like it – they will also be benefited

18. After kiirtana the mind is elevated to a great extent, and in that elevated state of mind, one can easily concentrate in meditation.

19.If the mental sin does take an external form, it should be punished vigorously. An effective way of rectifying such a sin is to sing and dance kiirtana

20. Always remember that an effective way of freeing the mind from one’s past sins is to sing and dance kiirtana. This will certainly bring about the desired result.

21. Do kiirtana for one minute or repeat your guru mantra, and that “ghost” (positive hallucination) will instantly vanish into thin air. So under no circumstances should you be afraid.

22. At the time of kiirtan...their collective psychic energies are flowing in the same channel under the inspiration of Parama Purusa. So many minds are being loved by Parama Purusa, so many minds are being guided and inspired by that Supra-Celestial Entity. So at the place of kiirtan...there will be a huge concentration of psychic energy which will remove collective accumulated miseries of this material, quinquelemental world.

🙏

22/11/2021

https://www.youtube.com/watch?v=9tByyUkjVBg

Have you heard of Prout? Prout stands for "Progressive Utilization Theory" and is an integrated socio-economic system that enables both people and planet to ...

22/11/2021

https://youtu.be/5BS20ZrY1OU

Song no. 4521. Tumi Amar Priya, is one of the 5018 songs composed and set to tunes by Prabhat Ranjan Sarkar, aka, Shrii Shrii Anandamurtiji (baba), in this P...

11/11/2021

Vyatireka – 1
by Shri Shri Anandamurtijii

In the physical, psychic and spiritual strata there is ample scope for yatamána. But remember, without freedom of intellect, physical and psychic progress are impossible. Of course one may attain a certain degree of progress, but that will be hard to maintain. The other day I said that the mind of a person who does not get sufficient food will always think about food. This is normal, for food is necessary to sustain the physical body.
The inner spirit of yatamána is to sincerely try to advance. The greatest obstacle on the path of progress is a lack of intellectual freedom, for it prevents one from planning independently how to advance in the physical and psychic spheres. When one is aware of this one thinks negative thoughts. It has been mentioned in the yoga shástra that yogis would go to countries ruled by powerful kings to be able to practice their spiritual sádhaná without harm or hindrance. If the king was strong the society he represented was also strong. It was only natural for those sádhakas to seek a well-knit and stable society to further their spiritual advancement. So for the full expression of yatamána society should be structured in such a way that the physical and psychic needs of the people can be met.
The second stage of psycho-spiritual progress is vyatireka, which concerns human psychology. The human mind can be compared to the ayogaváhá letters of the Indo-Aryan alphabet. These are letters which cannot be uttered independently without the support of other letters. In our alphabet there are three such letters: aḿushvar (ḿ), visharga (ah), and chandrabindu (nasal sound). Aḿushvar has no independent pronunciation, but if written after the letter ka, for example, will be pronounced as kaḿ. Similarly, when visharga comes after the letter ka it is pronounced as kah, and likewise, when chandrabindu is written above ka we pronounce it as kan.
The human mind can be compared to these ayogaváhá letters because it, too, cannot exist alone but always remains attached to some object or other. Suppose you are walking along a road without looking at the houses, animals, traffic, etc. Does this mean that your mind is disassociated from all objects? Not at all. You may be thinking that if you don’t hurry up the ration shop will be closed. So the ration shop is your mental object. You are unable to keep your mind in a state of objectlessness.
The human mind attaches itself to three types of objects: physical, psychic and spiritual. In the mundane sphere the mind jumps continuously from one object to another. For example, on seeing some rasogollás (delicious Indian sweets) you immediately feel a desire to eat them. But maybe you think, “No I shouldn’t eat any. I shouldn’t be so greedy. That would be very unbecoming of me.” Perhaps the following couplet comes to mind:
Lobhe páp pápe mrtyu shástrer vacane
Ata-eva kara sabe lobha saḿvarań.
[Greed leads to sin, sin leads to death,
This is the teaching of the scriptures.
Therefore, Oh human beings, control your greed]
So you tell yourself, “No, I won’t eat any rasagollás.” But the moment you withdraw your mind from the rasogollás you happen to smell the aroma of freshly made tea and think how nice it would be to have a cup. Your mind drops the object of rasagollá, but now embraces another object: tea. You tell the tea boy, “Two cups of tea please”, even though you may feel a little ashamed that you have succumbed to the influence of yet another object of desire. While sipping your tea you decide to never again allow your mind to be swayed by the desire for any other object – never, never again. But, alas! the very next second you think, “Oooh, what a beautiful shirt that boy’s wearing. I should get myself one like that.” So now the mind is running after a shirt. It cannot stay attached to any one object for long but jumps uncontrollably from object to object. Then, you think, “Oh dear, I’m going to be late in getting home today. I bet mum’s complaining already, ‘How long will I keep the food warm for him. What a nuisance. I won’t wait any longer’. What shall I say when I get home? Let’s see… yes, I’ll say, ‘Sorry I’m late today mum. I won’t be late again in future.’” So now you are thinking about the conversation you’ll be having with your mother. And the mind continues to jump from one object to another. Most of the objects in this example are physical – the rasagolla, the tea, the boy’s shirt – but your planned conversation with your mother is psychic, for after picturing the image of your mother in your mind you use your mental ear to hear her words.
Thus it is clear that the mind requires an object. The initiative to act comes from the mind-only after thinking about an action do we actually do it. One should also remember that if the mind constantly thinks a thought for a long time, it will certainly be materialized sooner or later. If one’s mind thinks about something for a short time and then jumps to another object, that thought may or may not be materialized. But if a person cherishes a desire for a long time to eat something he will certainly it eat it one day, whatever the hurdles he has to cross. That is why the mind should not remain attached to a particular object for a long period.
The best psychological cure for addicts is to put them in an environment where they will be unable to think of their object of addiction for any length of time. To proclaim, “Don’t do this, it’s bad,” is futile, for it is a negative approach. If you say, “Don’t drink wine”, you are still injecting the concept of wine into the alcoholic’s mind, thus making it impossible for him to forget it and kick his bad habits. You are giving alcohol negative publicity, and it again becomes his mental object. Thus whenever he gets the opportunity he will certainly drink it again. And it may be that this negative approach encourages the alcoholic to become even more addicted. It is a defective approach.
These days the sign “No smoking please” is placed in many public places, but it will not reduce the amount of smoking. If society wants people to stop smoking, its approach should be to divert the smoker’s mind to other objects. A chain smoker should be encouraged to get involved in various pursuits such as music, dance, songs, culture of fine arts, etc., for if the mind remains engaged in these things it will forget its object of addiction. But the person who thinks, “I’ll stop drinking wine the day after tomorrow – no, let me see, why not tomorrow” can never kick the habit, for wine remains the mental object. The mind will try to materialize whatever it thinks about in the external world – this is its nature.
There is a good story. An alcoholic saw the sign “Drinking is bad” everywhere he went so he decided to stop drinking. After a moment’s contemplation he decided to go and see an astrologer. “Can you please tell me when the next auspicious day is?” he asked. “Certainly” replied the astrologer, “it’s dúrgásaptamii, in about four months time.” The alcoholic thought that would be a wonderful day to give up drinking, so why trouble himself with abstinence before it arrived. Four months later, that auspicious day arrived. At six in the morning, after drinking a bottle of wine, he resolved, “That’s it! No more wine for me from this moment.” Soon after he was marching past the wine shop. “No problem,” he thought, “I’ve decided to stop drinking from today.” That evening when the clock struck six he congratulated his mind for being so strong. “Well done mind, even when I marched past the wine shop you didn’t ask for wine, and even though it’s already six in the evening you still aren’t asking for a glass. Such self-discipline deserves a reward – let’s open two bottles of wine.” This is human psychology!
Not only does the mind remain attached to physical objects, psychic ones are equally dear to it. Great scholars probe deeply into highly intellectual subjects, and as a result of their continued study, gain success. Since ancient times human beings have aspired to fly in the sky. The lymphatic glands of the human group are developed, and thus the monkey, proto-ape, and ape groups can jump a lot, but they cannot fly. But today this human desire has been fulfilled with the help of aeroplanes. Whenever people probe deeply into fields of thought in the psychic sphere it influences the subtler sphere, and comes to eventual fruition. Similar is the physical sphere, for whatever people think is materialized if their desire is intense.
The same thing also happens in the spiritual sphere. In the physical sphere the mind may run after rasagollá, a cup of tea, or a boy’s shirt; and in the psychic sphere after mother’s words. In the spiritual sphere, if the mind is withdrawn from all such objects and directed to Parama Puruśa, it will eventually become one with Him. But it will have to take a firm decision: “I will think only of Parama Puruśa, and not any of the thousands of other objects.” So the mind must be withdrawn from all objects and directed towards Parama Puruśa In this process, and after some time, it will become one with Parama Puruśa. At that stage it will cherish no further desire for rasogollas, tea, fashionable shirts, or the mother’s words. Parama Puruśa alone will be the greatest object of happiness.
It is the characteristic of the mind to remain attached to one object at a time. It cannot remain attached to one object for a long period of time, nor can it remain objectless. As the mind has to select an object to maintain its existence, it would be wise to select the biggest, the best, the most lasting, and the most loving object. Parama Puruśa is the only such object.
What is vyatireka? The mind may strive to concentrate on one object for a long period, but it will have difficulty remaining attached to that object permanently. Perhaps you have had an experience like the following one. You have been ideating, on Parama Puruśa for a long time and feel immensely blissful. Then suddenly the idea flashes in your mind, “Oh, I’ve got to go to Burdwan right now – my train’s about to leave” and you get up quickly. The mind now switches over to the thought of Burdwan. This is the science of vyatireka. The way it works will be discussed in the next discourse.
3 December 1980, Calcutta
Published in:
Ananda Marga Philosophy in a Nutshell Part 6 [a compilation]
Mánasádhyátmika Sádhanár Staravinyás [Stages of Psycho-Spiritual Sádhaná – unpublished in English]

11/11/2021

Vyatireka – 1
by Shri Shri Anandamurtijii

In the physical, psychic and spiritual strata there is ample scope for yatamána. But remember, without freedom of intellect, physical and psychic progress are impossible. Of course one may attain a certain degree of progress, but that will be hard to maintain. The other day I said that the mind of a person who does not get sufficient food will always think about food. This is normal, for food is necessary to sustain the physical body.
The inner spirit of yatamána is to sincerely try to advance. The greatest obstacle on the path of progress is a lack of intellectual freedom, for it prevents one from planning independently how to advance in the physical and psychic spheres. When one is aware of this one thinks negative thoughts. It has been mentioned in the yoga shástra that yogis would go to countries ruled by powerful kings to be able to practice their spiritual sádhaná without harm or hindrance. If the king was strong the society he represented was also strong. It was only natural for those sádhakas to seek a well-knit and stable society to further their spiritual advancement. So for the full expression of yatamána society should be structured in such a way that the physical and psychic needs of the people can be met.
The second stage of psycho-spiritual progress is vyatireka, which concerns human psychology. The human mind can be compared to the ayogaváhá letters of the Indo-Aryan alphabet. These are letters which cannot be uttered independently without the support of other letters. In our alphabet there are three such letters: aḿushvar (ḿ), visharga (ah), and chandrabindu (nasal sound). Aḿushvar has no independent pronunciation, but if written after the letter ka, for example, will be pronounced as kaḿ. Similarly, when visharga comes after the letter ka it is pronounced as kah, and likewise, when chandrabindu is written above ka we pronounce it as kan.
The human mind can be compared to these ayogaváhá letters because it, too, cannot exist alone but always remains attached to some object or other. Suppose you are walking along a road without looking at the houses, animals, traffic, etc. Does this mean that your mind is disassociated from all objects? Not at all. You may be thinking that if you don’t hurry up the ration shop will be closed. So the ration shop is your mental object. You are unable to keep your mind in a state of objectlessness.
The human mind attaches itself to three types of objects: physical, psychic and spiritual. In the mundane sphere the mind jumps continuously from one object to another. For example, on seeing some rasogollás (delicious Indian sweets) you immediately feel a desire to eat them. But maybe you think, “No I shouldn’t eat any. I shouldn’t be so greedy. That would be very unbecoming of me.” Perhaps the following couplet comes to mind:
Lobhe páp pápe mrtyu shástrer vacane
Ata-eva kara sabe lobha saḿvarań.
[Greed leads to sin, sin leads to death,
This is the teaching of the scriptures.
Therefore, Oh human beings, control your greed]
So you tell yourself, “No, I won’t eat any rasagollás.” But the moment you withdraw your mind from the rasogollás you happen to smell the aroma of freshly made tea and think how nice it would be to have a cup. Your mind drops the object of rasagollá, but now embraces another object: tea. You tell the tea boy, “Two cups of tea please”, even though you may feel a little ashamed that you have succumbed to the influence of yet another object of desire. While sipping your tea you decide to never again allow your mind to be swayed by the desire for any other object – never, never again. But, alas! the very next second you think, “Oooh, what a beautiful shirt that boy’s wearing. I should get myself one like that.” So now the mind is running after a shirt. It cannot stay attached to any one object for long but jumps uncontrollably from object to object. Then, you think, “Oh dear, I’m going to be late in getting home today. I bet mum’s complaining already, ‘How long will I keep the food warm for him. What a nuisance. I won’t wait any longer’. What shall I say when I get home? Let’s see… yes, I’ll say, ‘Sorry I’m late today mum. I won’t be late again in future.’” So now you are thinking about the conversation you’ll be having with your mother. And the mind continues to jump from one object to another. Most of the objects in this example are physical – the rasagolla, the tea, the boy’s shirt – but your planned conversation with your mother is psychic, for after picturing the image of your mother in your mind you use your mental ear to hear her words.
Thus it is clear that the mind requires an object. The initiative to act comes from the mind-only after thinking about an action do we actually do it. One should also remember that if the mind constantly thinks a thought for a long time, it will certainly be materialized sooner or later. If one’s mind thinks about something for a short time and then jumps to another object, that thought may or may not be materialized. But if a person cherishes a desire for a long time to eat something he will certainly it eat it one day, whatever the hurdles he has to cross. That is why the mind should not remain attached to a particular object for a long period.
The best psychological cure for addicts is to put them in an environment where they will be unable to think of their object of addiction for any length of time. To proclaim, “Don’t do this, it’s bad,” is futile, for it is a negative approach. If you say, “Don’t drink wine”, you are still injecting the concept of wine into the alcoholic’s mind, thus making it impossible for him to forget it and kick his bad habits. You are giving alcohol negative publicity, and it again becomes his mental object. Thus whenever he gets the opportunity he will certainly drink it again. And it may be that this negative approach encourages the alcoholic to become even more addicted. It is a defective approach.
These days the sign “No smoking please” is placed in many public places, but it will not reduce the amount of smoking. If society wants people to stop smoking, its approach should be to divert the smoker’s mind to other objects. A chain smoker should be encouraged to get involved in various pursuits such as music, dance, songs, culture of fine arts, etc., for if the mind remains engaged in these things it will forget its object of addiction. But the person who thinks, “I’ll stop drinking wine the day after tomorrow – no, let me see, why not tomorrow” can never kick the habit, for wine remains the mental object. The mind will try to materialize whatever it thinks about in the external world – this is its nature.
There is a good story. An alcoholic saw the sign “Drinking is bad” everywhere he went so he decided to stop drinking. After a moment’s contemplation he decided to go and see an astrologer. “Can you please tell me when the next auspicious day is?” he asked. “Certainly” replied the astrologer, “it’s dúrgásaptamii, in about four months time.” The alcoholic thought that would be a wonderful day to give up drinking, so why trouble himself with abstinence before it arrived. Four months later, that auspicious day arrived. At six in the morning, after drinking a bottle of wine, he resolved, “That’s it! No more wine for me from this moment.” Soon after he was marching past the wine shop. “No problem,” he thought, “I’ve decided to stop drinking from today.” That evening when the clock struck six he congratulated his mind for being so strong. “Well done mind, even when I marched past the wine shop you didn’t ask for wine, and even though it’s already six in the evening you still aren’t asking for a glass. Such self-discipline deserves a reward – let’s open two bottles of wine.” This is human psychology!
Not only does the mind remain attached to physical objects, psychic ones are equally dear to it. Great scholars probe deeply into highly intellectual subjects, and as a result of their continued study, gain success. Since ancient times human beings have aspired to fly in the sky. The lymphatic glands of the human group are developed, and thus the monkey, proto-ape, and ape groups can jump a lot, but they cannot fly. But today this human desire has been fulfilled with the help of aeroplanes. Whenever people probe deeply into fields of thought in the psychic sphere it influences the subtler sphere, and comes to eventual fruition. Similar is the physical sphere, for whatever people think is materialized if their desire is intense.
The same thing also happens in the spiritual sphere. In the physical sphere the mind may run after rasagollá, a cup of tea, or a boy’s shirt; and in the psychic sphere after mother’s words. In the spiritual sphere, if the mind is withdrawn from all such objects and directed to Parama Puruśa, it will eventually become one with Him. But it will have to take a firm decision: “I will think only of Parama Puruśa, and not any of the thousands of other objects.” So the mind must be withdrawn from all objects and directed towards Parama Puruśa In this process, and after some time, it will become one with Parama Puruśa. At that stage it will cherish no further desire for rasogollas, tea, fashionable shirts, or the mother’s words. Parama Puruśa alone will be the greatest object of happiness.
It is the characteristic of the mind to remain attached to one object at a time. It cannot remain attached to one object for a long period of time, nor can it remain objectless. As the mind has to select an object to maintain its existence, it would be wise to select the biggest, the best, the most lasting, and the most loving object. Parama Puruśa is the only such object.
What is vyatireka? The mind may strive to concentrate on one object for a long period, but it will have difficulty remaining attached to that object permanently. Perhaps you have had an experience like the following one. You have been ideating, on Parama Puruśa for a long time and feel immensely blissful. Then suddenly the idea flashes in your mind, “Oh, I’ve got to go to Burdwan right now – my train’s about to leave” and you get up quickly. The mind now switches over to the thought of Burdwan. This is the science of vyatireka. The way it works will be discussed in the next discourse.
3 December 1980, Calcutta
Published in:
Ananda Marga Philosophy in a Nutshell Part 6 [a compilation]
Mánasádhyátmika Sádhanár Staravinyás [Stages of Psycho-Spiritual Sádhaná – unpublished in English]

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