Thy Will Be Done O Lord, Not Mine – Bhagavad Gita, Ch 15, Vs 8-11

Surrender

Previously:
A small part of My Eternal Self, becoming endowed with life in the world of the living, draws the five senses, with the mind as the sixth, to exist in material nature.

8
When Ishvara acquires a body, and also when He leaves it, He takes them where he goes, like a breeze carrying fragrance through the air.

Purushottama is the first Divine Individual in the Absolute to accept you as the same as Himself. When a part of Him goes with you into a body, He is called Ishvara. The senses and the mind manifest in material nature because of this relationship you have with God, Ishvara. When your body dies, and when you enter a new body, Ishvara goes with you, taking the five senses and the mind along.

You don’t lose your powers of perception or your mind when your body dies. 

It is because of Ishvara, the enjoyer-witness within, that your innate abilities, or powers — five senses and a mind — are manifested in the material world. Why? Because there are two along for the ride: Ishvara and the Real You, and because duality is the nature of this world, the physical senses and mind naturally become a part of it. 

The mind is called the sixth sense because it is connected with all five senses of perception. When perceiving, consciousness, which is the stuff the mind is made of (chitta), goes out from the mind to perceive objects of sense (sights, sounds, tastes, etc.). We know this feature of the mind as Attention.

When you see a beautiful sunset, it is your Attention going out through your eyes that sees the beautiful sunset. The sunset is the ‘object’ of your ‘sense of sight’. This experience is returned to your brain and mind (manas) and stored as a memory. Later, you re-member the sunset, and you see the image of it in your mind, even though you are no longer looking at it with your eyes. If you think about this, you will realize that this is an amazing power that you have!

9
The six senses of hearing, seeing, touching, tasting, smelling, and mind being dependent upon Him, He draws them around Himself and enjoys the objects of the senses.

“Dependent upon Him” refers to the senses and the mind as being dependent on that small portion of Absolute God (Purushottama) that came with you as Ishvara when you first embodied.

Ishvara, God within you, stays with you through life after life.  

The mind is made of consciousness (chitta). Consciousness gives you awareness of what the senses bring to you. You perceive these ‘objects’ and their concomitant experiences of pleasure or pain, joy or sorrow, like or dislike, etc.

These six senses are in Nature, and Nature is a dual affair.  

Having powers of perception is one thing. Being conscious of what is perceived is another. Just as we may be unaware of things in our peripheral vision, we are capable of being unaware of things perceived by any of the senses.

The mind is the source of your ability to be conscious of what is perceived by the senses, because it is made of consciousness.

Material things are perceived by the material senses in a material world of dualities. This is the cause of becoming identified with your body, mind and senses as yourself, and why your happiness or unhappiness with what you experience will always be temporal. 

The senses are like satellites around the world of the mind. The mind provides you with consciousness, understanding, and memory of what they perceive.

10 – 11
The unenlightened, deluded by the gunas, cannot perceive Him, whether departing, residing, or experiencing from within the body, but those enlightened by the eye of wisdom, can. The striving yogi can see Him situated within himself, but those who have not performed prescribed action, cannot.

  • Him – Ishvara. Purushottama, the ‘First Purusha’ who is your personal God, is called Ishvara when He goes with you into embodiment.
  • Eye of wisdom – This is a reference to Knowledge of Truth gained by the yogi who practices “prescribed action.” 
  • Striving yogi – The yogi who has dedicated himself to the “prescribed action,” persevered, and achieved yoga (union). This achievement does not happen over night, but the striving yogi persists with it until the goal is reached.

Now we have moved from the material to the subtle, and find that it is also possible to perceive things that are spiritual (non-material) by means of our non-material sense faculties (powers) … if we can see with the ‘eye of wisdom’. This Wisdom is actualized by means of “prescribed action,” the God-practice of surrender to Absolute God/Truth in meditation, which brings about enlightenment and trigunatita (‘beyond the gunas‘).

Surrender Only to Absolute God
Never just surrender. Surrender Only to Absolute God

Yoga means ‘uniting’. Dedicating yourself to this practice is a dedication to the union of self with the divine-other-than-self.

We are often told what not to do, but here Lord Krishna is telling us that there is something we must do in order to overcome our unenlightened state, and become God Realized, Self Realized, and liberated. He refers to this as “prescribed action.”

In the Gita we find different words for ‘action’ (karma). One of these words is kriya. Kriya refers to action that occurs spontaneously through surrender to Absolute God/Truth in meditation. Because non-static meditation is prescribed, kriya is the “prescribed action.”

‘Prescribed action’ does not mean that you use your will to accomplish something, but quite the opposite — you surrender your will to Absolute God in meditation, and the prescribed action takes place of its own accord, under the guidance of Absolute God/Truth. This surrender is the “prescribed action.”

“Thy will be done O Lord, not mine.”

Namaste (I bow to the divine one that you really are),
Durga Ma
durgama.com

Surrender Meditation

Shaktipat Kundalini Yoga
Spontaneous Experiential Meditation

Slip into a natural state of meditation with ease. Experience the relief of reaching a true meditative state without any effort and without using your will.

Receive shaktipat and become initiated into the original meditation of ancient masters from which meditation techniques were eventually derived.

Increase your knowledge base and begin Shaktipat Kundalini Yoga, Surrender Meditation. Though correct knowledge you will increase your progress by a thousand times, and bring about even deeper meditation and amazing experiences.

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The Field of the Body – Bhagavad Gita, Ch 13, Vs 4-7

Abstract of the Human Body
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The Field of the Body: What It Is and What It Does

4 – 5
Now I shall tell you briefly about the Field: what it is, its characteristics, what and how modifications take place within it, its origin, and who the knower of the Field is, and his powers. 

  • The Field – The body
  • The Knower of the Field – You

Pleasingly sung in many different ways by different sages, with evidence coming from founded proofs as revealed in the scriptures:

  • Founded proofs – direct experience of Truth in meditation
  • Revealed in the scriptures – written texts on founded proofs

All this was known to the sages in ancient times. In those days, when not everyone could read, this information was recorded by means of chant and song and passed down to preserve it and be easily remembered. Once these teachings were written down, they were called shastras, what we westerners would call ‘scriptures’. We read them and are able to understand them to some degree through contemplating them, and prove them to ourselves through meditation. 

6 – Characteristics of the Field
The five great elements, ego, intelligence, the imperceptible, and also the eleven senses and the five objects of sense…

7 Modifications of the Field
A
ttraction and aversion, ease and dis-ease, the body as a whole, consciousness and will, constitute the Field and its modifications. 

The Field

The Body

Five elements are earth, water, energy, air and space.

Ego, the core of the mind, ahamkara in Sanskrit, which means “I do”. 

Intelligence is buddhi, the ability of the mind to differentiate, discriminate and make judgements.

The imperceptible refers to anything that exists that cannot be perceived by means of the senses, and anything in a potential, undeveloped state.  

The eleven senses are the five sense organs (eyes, ears, etc.), the five organs of action (hands, feet, etc.) and the mind.

The five fields of action of the senses are the sense objects (anything you can smell, taste, touch, see or hear).

Modifications of the Field

Changes that take place within the Field of the body

Attraction and aversion – like and dislike.

Ease and dis-ease – happiness and misery.  

The body itself – The actions of the body.  

Consciousness – attention, the ability to perceive, to know. 

Will – intention; using your inherent power of choice to make choices; holding on to something or trying to get or keep it. 

Modifications are changes (actions) within the Field of the body. Today we look to science, but the sages of old knew to keep things simple if they were going to try to talk about it to others. And that is what they did—they taught, and they were not ignorant of science. (There is a word in Sanskrit that can only be translated as discrete, or ‘as small as an atom’.)

Will

The will is always motivated by desire and attachment, creates both good and bad karma, and imbalances the body.

Willpower = grasping

Associating ‘will’ with the body is suggestive of its association with ‘doing’. The Sanskrit word here also means ‘holding, seizing, or keeping’, as well ‘intention, resolution and command’. It is easy to see that they are all connected. 

Willpower‘Will’ is using your inherent power of choice to make choices, resolutions, determinations, decisions, intentions. We make choices in order to make satisfactory determinations based on what we think will fulfill a desire. Desires are always the result of attraction or aversion. You use your will to get or avoid. This is what a desire is and does. 

Desires are always the result of attraction or aversion.
Will is always associated with a desire.

The Field is the body, so we can’t assume that these actions are limited to the mind, so they must be actions that occur with or in the body or the brain. This will make more sense if you remember that you have a brain because you have a mind (it’s not the other way around):

Willpower

As a Divine Individual you have the power of choice, or free will. When this power is engaged you are in a state of choosing to choose. This is ‘will’. The only purpose of will, choosing to choose, is to get or keep something or someone that you are attracted or attached to. You have the intention to do this, and you use resolution and command to succeed at it. It is all “will”. Remember these?:

  • Attraction and aversion, like and dislike.
  • Ease and dis-ease, happiness and misery.

These are what motivate you to engage your power of choice to get what you want so that you can be happy. But here’s the rub: You can’t keep your success in place indefinitely because of the dual nature of this world. Attraction and aversion, and ease and dis-ease, are pairs of opposites and are therefore bound to change.

Surrender

Natural Surrender Meditation is active meditation.

Swami Kripalu in MeditationThrough our efforts to advance spiritually we eventually understand this, and begin to try to rise above this trap. No matter how you phrase it, the only solution is to stop choosing to choose — stop using your will to try to get what you want. You must choose not to chose, and surrender to Absolute God (by any name) in meditation.

Surrender Yoga

I say “in meditation” because you won’t succeed at this on the street (if you think you can, you are kidding yourself), and this isn’t the place for it anyway. So you surrender to God/Truth in meditation, and That will meditate you and gradually bring you out of this trap.

By practicing this for an hour or two a day, you will come to see not only God, but your Real Self, and discover that the bliss you experience is the nature of Absolute God and the Real You. And it is always Good, for Absolute God is Absolute Goodness, and will always make you Happy. The question is: Are you willing to take the time for yourself every day in order to achieve this Happiness? How could you not?

Namaste (I bow to the divine one that you really are),
Durga Ma
durgama.com

How to Attain God – Bhagavad Gita, Ch 12, Vs 8

Lord Buddha
Lord Buddha

The Bhagavad Gita appears in the story of the Mahabharata. It is a conversation between Lord Krishna and his devotee and childhood friend, Arjuna. Listening in, we receive the teachings of Lord Krishna as he relates them to Arjuna.

The subject of this chapter is Devotion.

This post addresses mind, thought, buddhi, consciousness and ego, and how to remain in God.


8
With your mind fixed solely on Me, your power of discernment will follow and cause you to stay with Me henceforth. Of this there is no doubt.

When your Attention is fixed on only one thing, your power of discernment (buddhi) will become fixed there, too. With this power anchored in God, your consciousness (citta) is anchored in God.

“Your power of discernment”

Your power of discernment is the part of the mind called buddhi. When you put your Attention on God, this power goes with it. Buddhi knows a good thing when it sees it. In this case, this is God/Truth, Lord Krishna. Once situated in God, buddhi has served its divine purpose. 

  • Buddhi – Intelligence, reason, discernment, judgement, differentiation; the ability to comprehend and understand.
    .
  • Attention – The fluid substance of consciousness that flows from you to things that you can be conscious of.

The mind collects and stores things that you have become conscious of. We call the feature of the mind that does the collecting, Attention. This function usually involves the senses, but here, Lord Krishna is telling Arjuna that it is the Attention itself that is the key. It is by this power that you can know God.

The Four Parts of the Mind

These four parts of the “mind” are not separated by walls. They are forms of consciousness that make up the mind, beginning with the subtlest form of energy, chitta. 

  1. Chitta – Consciousness, the stuff of which the mind is made
  2. Buddhi – Intelligence, reason and discrimination
  3. Manas – Mind, storage and thinking
  4. Ahamkara – Ego, the self taking the role of the doer of action

Consciousness is the subtlest of energies. It is everywhere in everything. Consciousness itself does nothing, but ‘moves’ by means of Attention

Attention is the fluid substance of consciousness (chitta). Where the Attention goes, this energy goes with it.

Buddhi (intelligence) is connected with consciousness (chitta) and therefore, with Attention. It is a manifestation of your power as a Divine Individual to perceive what the Attention delivers, and to know God/Truth. 

Manas is the part of the mind that stores this information and uses it for thinking. Lord Krishna is urging us not to rely on the mind (manas), but to use the Attention for the purpose of bringing the power of consciousness and buddhi, and consequently you, to Him. It’s a free ride.

Anything can get into the mind via Attention, but it is buddhi that judges its worth.

When your Attention is drawn into God, you are also drawn into God. Jesus said, “I and my Father are One.” Now we understand how ‘oneness’ with God takes place. This is what the Buddha achieved by this very means, and why he is called Buddha.Lord Buddha

Buddha means Awake. A buddha is one who is enlightened, has achieved knowledge of Truth, is liberated, and knows and can reveal the means of attaining this state.

Mind

We have come across the word ‘mind’ before, once as buddhi (intelligence) and once as chitta (consciousness), and now we have this new word for mind: manas. Manas is the thinking mind, that part of the mind where all the contents brought in by the senses are stored, and where you go to think about them. Manas is the most superficial part of the mind, the easiest to access. 

Buddhi, the function of the mind that is discriminating and makes judgements, can use these ‘memories’ for its own purposes. Buddhi knows what’s what. Buddhi knows the differences among all things.

By now, you have been meditating for a while, and you may have had perceptions and experiences that were direct. ‘Direct’ means that the senses were not involved because they weren’t needed (you will recall our earlier conversation about pratyahara). Now these experiences are stored in your mind, and buddhi knows the difference between these experiences and the other things in the mind’s memory bank that were not gained directly, but via the senses. In this way, buddhi helps us to move forward and evolve spiritually, even though we may be unaware of it.

Spiritual advancement is conducted by buddhi. If buddhi enters into God, you enter into God. Buddhi knows the difference between mental content and Truth, and now, so do you. You will no longer be interested in all that mental content when you have God/Truth. You will choose God every time. If you want “feel-good” experiences, this is for you.

The world can be very demanding and will constantly disrupt this state. This is why yogis (Buddha was a yogi) head for hermitages and caves. The mind becomes a nuisance. You lose your peace again and again. So what will you do? You will either give in to the world and all that clatter, or you will find a way to live that will protect you from losing this state. (Buddha gave a speech under a tree and took off up the mountain.)

Manas

The thinking mind (manas) is like a little child constantly tugging at its mother and never settling down or becoming quiet. Using the mind (manas) to reach God has to be the most difficult path imaginable. It is almost impossible to quiet the mind. It is a part of nature, so it is always moving. Only the predominance of sattvas (smoothly flowingness) will bring any peace. So we must rely on something more powerful than the mind to reach God. And herein lies a dilemma:

Westerners seem to worship the mind, rely on the mind, believe in the mind, and some even consider it to be God, Spirit, the Divine. (In a way, this is true, but it is non-specific and non-Absolute.) Even in Yoga, the mind is excessively adulated. This is a mistake. Not because the mind is bad, but because it is its nature to be active.

Any technique you use to try to tame the mind, uses the mind, which makes it even busier. However much a person doing this believes that he has succeeded in quieting the mind, the most that can be achieved this way, is to bring the mind into a sattvic state. In this Bhagavad Gita, “intelligent mind” (Drona) is a main character fighting on the side of the enemy, and he was killed. Worshipping the mind will always end in disaster, for it can only lead to more mind!

You get what you worship.

Ahamkara

At the core of the mind is the ego, that unenlightened sense of oneself as the doer of action. This core is called, ahamkara, meaning “I do.” This state of “I do” constitutes the will, for ‘doing’ is always motivated by desire. The entire mind, and all its parts, is built around this core.

Krishna has said over and over again to rely on, resort to, surrender to, only Him: Absolute God. Yet people continue to try to meditate using techniques. Techniques require the use of the mind and the will. Some try surrender sadhana for a while and, more often than not, they either combine it with some willful practice, or abandon it altogether. Their need to feel in control must be overwhelming. The solution is to give it up. Give it to Absolute God in meditation by surrendering only to That. 

You get what you surrender to.

“With your mind fixed on Me only, your buddhi will follow and cause you to stay with Me henceforth. Of this there is no doubt.”

Namaste (I bow to the divine one you really are),
Durga Ma
durgama.com

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