CANTO SIX
Perceptions on Understanding Ego
THE THIRTY-FOURTH APHORISM
The subconscious mind is externally portrayed in the world of form. Through so-called past incarnations, the subconscious mind has been created. To be unable to control what has been created in the external world, therefore, is due to insufficient transmutation of intellectual forces. Continued practice of concentration and meditation is the remedy here.§
This aphorism speaks of the prārabdha karmas that manifest first in the subconscious mind through the subsuperconscious mind. It is in the subsuperconscious mind that they are carried from life to life. Once they become alive within the subconscious, they manifest themselves in one’s life through other people in incidents. This is why a mystical person will ignore some situations and even people, because he does not want to become a victim or a channel or a tool of another. A mystical person protects himself against that contingency and thus avoids, or ignores, certain situations or people. So, as the prārabdha karmas manifest themselves through the subconscious mind from the subsuperconscious (they are lodged in the subsuperconscious), when they begin to sprout, they sprout through the subconscious and finally manifest in the conscious mind, generally through other people or group situations. ¶In this aphorism, “so-called incarnations” means that they are not regarded as past. They are ever-present in the current lifetime. We see them as past only in that we know that we did not manifest the particular karma or experiential pattern in this particular lifetime, so obviously it had to be another lifetime.§
THE THIRTY-FIFTH APHORISM
The conscious mind is a cross section between the instinctive and intellectual aspects. It is the point of balance between the real and the unreal, and hence the statement: “Lead us from the unreal to the real, from darkness to light, from death to immortality.”§
The conscious mind is the balancing agent of consciousness between the external and the internal. It has the power of the objective and subjective thinking, as well as observation, memory, reason, and therefore it, meaning the conscious mind, must be kept healthy, like the physical body. This is why right thought, right speech, right action, and the means of right action–yamas and niyamas–must be learned as a balancing agent. Further aphorisms state that the conscious mind when over-extended in externalities, into wrong speech, wrong thought and wrong action becomes insanity in its natural state. The conscious mind is the balance point between the unreal and the real. It is like a mirror, a two-way mirror. In and of itself it’s almost nonexistent, yet it is the consciousness between the physical universe and the nonphysical universe. A two-way mirror is a mirror in which spectators on one side see through, and those on the other side only see the mirror.§
THE THIRTY-SIXTH APHORISM
When you have an egregious nature or uncomfortable feeling, it is only the cross section between the superconscious mind and the conscious mind, because the conscious mind does not want to accept or does not want to believe what it formerly has been led to believe. But the superconscious mind lays down the law to the conscious mind from what has gone before, which will repeat in the future, from little things you have observed, which will be magnified. §
Here we have a revelation of the conscious mind’s uncanny ability to ignore its own faults and to cover up the subconscious mind itself. People often know their base nature, be it greed or avarice. They are aware of their fears, worries and doubts, but would never admit them to anyone. The external mind, which we call the conscious mind, has the inbred deceitful ability to shield these very faults from one’s own self. This goes on and on and on until the superconsciousness within manages to create a conscience in the individual. The conscience monitors the interrelated activities of the conscious and subconscious mind.§
THE THIRTY-SEVENTH APHORISM
Nonreaction–one must look behind the situation. For instance, the cause is far different than the effect, and when the cause is known, the situation can be duly handled and mastered, for there will be no reaction to it.§
In a state of meditation it is possible to view the mind as a series of experiences, reactions and seeds to new experiences that may be planted or destroyed at the hand of the observing Ego in this state of meditation. ¶Experience involves more than one conscious and subconscious state of mind; it encompasses many. Many can be helped or hurt by a sense experience held in the mind of one individual. Reactions are lifted through understanding, and understanding gives the wisdom of avoidance of future experiences of like nature. Understanding does not, however, conquer the subsubconscious minds of “others” involved in the same experience or happening or touched by it. Hence, “crumbs” of reaction still linger in the subsubconscious mind, only to retrace through memory the experience from time to time; a lingering shadow hangs over the part of the mind left injured when it should have been healed into education. ¶How does this last healing process take place? Easy; though most difficult to the unawakened. Each experience of the past involuntarily remembered must be traced into the subconscious mind of one still reacting to the same experience and, while thus meditating in his subconscious, realize it as experience there. In other words, become conscious of your soul, or become superconscious in the subconscious mind of all those, one after another, who associated with you as you transgressed through an experience while you, too, were in lower states of mind, and you will calm the waves of worry into the calm of wisdom, not only for yourself but for all those karmically connected to you, associated by reaction through the years. ¶This can be done with the living or the so-called dead, for those in a reincarnated state have still two reactions, parts of which you carry and can be cleared by you. So, this is an important part of the play in the lower states of mind and can be mastered by one initiated into rāja yoga, stable in meditation and pure in heart. ¶This is the mystical life, the basis for soothsaying, fortune-telling, psychometry, psychology, crystal-gazing, astrology, numerology and more. The situation herein discussed means the collective karmas of one or more people in relation to oneself. When the karmas manifest, we see the effect of previous karmas. We do not want to psychoanalyze our subconscious mind as to how we had created this situation, or the subconscious cause for it, because the cause is not known within the subconscious mind. The cause occurred with the collective group in a past life. When the cause is intuited, emotions quiet, and the effects can be handled rationally and without emotion. Causes of these kinds of karmic situations when intuited are not always known, because the intuition does not always channel its knowledge through the thinking mind. But when the premonition or the intuition is felt to be correct, the external mind and emotions will stop reacting to the situation, because the cause is intuitively known. The intuition, which is the soul’s mind, will give direct cognition as to how to quickly handle and dispatch the matter.§
THE THIRTY-EIGHTH APHORISM
When forces are generated by karmic links, they, passing through the physical body, change any animate or inanimate object directly contacting that form. The physical body becomes a sensitive transmitter of forces, either positive or negative–reacting to neither when the mind taps superconscious regions.§
The karmic link is what draws and holds two or more people together. It is created by their actions toward each other in past lives carried over as their prārabdha karmas in this life. Through that link, forces pass. These forces are energy, or prāṇa. They pass through the physical body, changing animate and inanimate objects. Remember, they, these forces, are set in motion in past lives. They can turn a building into a pleasant home, or the same building into a chaotic place, depending on the karmas involved. The physical body, the sensitive transmitter of these karmic-prāṇic forces, can be invigorated by them or become diseased. Forbearance is the answer here for overactive positive conditions or unbearable negative conditions. Forbearance is lifting one’s awareness into the superconscious regions, above the pairs of opposites. Only here will some rest be experienced. This is why compatibility in marriage and business relationships should be scrupulously observed, because there are karmas that can be avoided through one of the two kinds of wisdom, the wise and the otherwise.§
THE THIRTY-NINTH APHORISM
Hypnosis tends to weaken the conscious mind of the victim, depleting the willpower through the subconscious mind. Self-hypnosis, a term widely used in Western thought, is a positive state when brought about naturally, without previous conditioning through hypnotic therapy, likened to meditation, of merely “cutting off” the conscious mind to view subconscious states through the subsuperconscious mind.§
It has always been the dedicated aim of the Nandinātha Sampradāya’s teaching and training to create an individual capable and able to stand on his own two feet, loyal to his God, Gods and guru and the society in which he lives, but incapable of being influenced by anything or anyone other than his own superconsciousness, intuiting the direction of knowledge from God, Gods and guru. Jnanaguru Siva Yogaswami always spoke of his inner orders, but they did not conflict with his service to community, relationship with other gurus and swāmīs, but rather enhanced that service. ¶This mid-century, European-derived dominance of one mind over another, which could be called hierarchical ignorance, breeds weakness, dependency in the individuals. Therefore, hypnosis, prying into another’s life–while the subject, lying on his back like an animal in submission, with its four legs up–benefits the gathering of knowledge by the hypnotist rather than the patient, known here as “the victim.” ¶True, society is built on the rule of the stronger minds over weaker minds. Even our Holy Kural states that if a country cannot control its people, it is the duty of the neighboring larger country to intervene. Mothers and fathers control their children. Employers control, guide, employees. In principle, the kings, the lawmakers, the councils control the population to guide them to a better life. But the big question is, do they drug them, do they hypnotize them to effect this control? No, it is normally done quite openly. Everyone concerned is totally conscious. Free will abides. Whereas, in hypnotism, the hypnotist comes between the individual and God and the Gods. He is victimizing and playing God to an unsuspecting, not-totally-conscious subject. This, in turn, creates a subconscious pattern for the victim, to be subconsciously open, naively subconsciously open and vulnerable, to respond to suggestions by stronger minds, whoever they might be, in the future. His discriminating faculties no longer exist because of the hypnotic experiences. Self-hypnosis is quite a different matter.§
THE FORTIETH APHORISM
Reactions from strong stimulants will release some minds from inhibitions. However, as they throw the mind into unnatural states, to others they may prove unnatural in themselves, as their seeds are pleasure. §
Stimulants such as coffee, tea and alcohol release the subconscious and subsuperconscious states of mind within the individual. Diaphragmatic breathing, yoga practice, performs the same function if performed under proper conditions. One should be wary of releasing the subconscious mind through stimulants of any kind. If the subconscious is overburdened, it may not produce positive results. This is because the external mind, which we call the conscious mind, acting like a barrier, protects one from himself. Some things are better forgotten than to again be revealed. However, if the subconscious is clear, these same strong stimulants can put to rest the conscious mind, and great subsuperconscious and superconscious revelations can be unfolded.§
THE FORTY-FIRST APHORISM
When deep in the study of philosophy, should the consciousness make a sudden jump to external lines of thought, apparent superstition may result. As cycles repeat themselves, this too will pass away.§
Superstition is a mixture of belief and doubt. When a belief has been corrupted by a reasonable doubt, consciousness is lowered into the chakra of fear. Therefore, it is very important to open and close a philosophical session, saṅga discussion or even some casual discussion with a beginning and ending blessing, preferably in Sanskrit, to seal the happening and its outcome within the inner mind. In such discussions, new knowledge often comes from the superconscious for a new way of looking at and understanding a philosophical precept. It would take much time to prove the theories and mold them into the subconscious mind. Should this new information go into the subconscious mind abruptly, it may conflict with something that is already there, and all people are in fear of abrupt change. Fear and misunderstood concepts and phenomena make up what we call superstition. Superstition is hazardous and impedes the powers that amplify spiritual unfoldment on the path. §
THE FORTY-SECOND APHORISM
Reason from the conscious mind, with the subconscious desire that the end in view will ratify some instinctive or mental craving, leads to destruction. §
Often we can talk ourselves into many things which normally we would not be inclined to actually give ourselves permission to do. But the powers of self-gratification, the mental and physical cravings eager to be fulfilled, lead us to formulating plans based on questionable spiritual principles calculated to fulfill these desires. The self-destruction mentioned here is obviously the destruction of the spiritual nature, for the deviation from the path of dharma builds the lower nature. Personal, selfish gratifications are one of the gardens of discovery, an unending maze, a side-path off the path of San Mārga. ¶We must remember that reason is only a tool; when guided by the instinctive forces, it can have complicated results. When guided by the subsuperconscious forces, either from within one’s own awakened mind or that of another, it is life-giving and also has beneficial results. Therefore, we must be well aware of what we talk ourselves into through reason.§
THE FORTY-THIRD APHORISM
A line of reason from the conscious mind placed before one living in superconscious states will not be in harmony with the latter. When the same data is placed on the subsuperconscious mind of the former at a later time, it will intuitively be presented in a harmonious fashion, agreeable to the latter. §
Those gurus living within the subsuperconscious area of the mind all of the time are beyond reason, not swayed by reason, when it comes from the reasoning mind. All reason, and the outcome of reasoning, must be placed at the Feet of the Deity, Lord Śiva, to ascertain the real motive of the desired outcome, be it instinctive gratification, intellectual ratification, or fulfillment for all. Unselfish gratification is acceptable to God and the Gods. Therefore, if the reasoning is from the purified intellect, the unselfish outcome will be listened to, absorbed and accepted and amplified by those beings living in the subsuperconscious state. We must be careful of what we say to the wise, lest we be deemed a fool, no matter how eloquently we present the arguments.§
THE FORTY-FOURTH APHORISM
To be controlled by karma is to be governed by the instinctive planes of being. To control karma is to transmute the energies; this karma will then not willfully be controlled, but will be understood and not reacted to.§
Those who think themselves controlled by karma are living in the instinctive plane. To control and understand this karma, nonreaction must be mastered through mind control. ¶Here we explain these asuric chakras below the mūlādhāra. Those living in the Narakaloka dualize themselves victim to anything that happens to them in their confused state. They struggle for help, and then anger at those who endeavor to help them. Karma is and remains in ignorance to these souls until they effect some personal controls over their lives and sexual energies. This is called sādhana. Those who perform sādhana slowly lift themselves into the mūlādhāra chakra through purifying thought, awakening compassion, which quells anger, awakening personal spiritual security, which quells jealousy, gaining philosophical confidence in the rightness of the universe, which quells fear. All this produces nonreaction. They and they alone are taught the mysteries of creation by Lord Gaṇeśa Himself, for they lift consciousness into the mūlādhāra chakra and see the rightness of the rightness manifest as each action produces an energy flow which returns. Then and only then will they understand. The concerted effort of sādhana is the only salvation. No person can be their savior. The gurus, the swāmīs, the pandits, the elders can but encourage repetitive efforts which result in lifting the soul from darkness into light. Those who think themselves controlled by karma live in darkness. The others live in light. Thus we pray: “Lead us from the unreal to the real, from darkness to light, from death to immortality,” out of the Narakaloka to the Devaloka. Karma, of course, we know as a force emitted from ourself and received back generally through others at a later time. When we are governed by the instinctive mind, we have no understanding of how karma exactly works. Often we do not admit to its existence. Transmuting the instinctive energies into the higher chakras enables us to control karma or slow it down and understand its component parts. ¶Karmas are never willfully controlled, suppressed, shot at, destroyed before they attack you. Karmas are the life of the person and all persons on this planet. The interaction of karma is what we know of as human existence. The understanding of this magnificent cosmic law automatically ceases the emotional reaction, hence there is a seeming control of the karma, be it good, bad or mixed, a seeming or indirect or subtle control. §
THE FORTY-FIFTH APHORISM
The Ego must learn to live within the laws of things and forms; not in things or for forms. This is nonreaction.§
This is definitely a Nandinātha Sampradāya aphorism. Nāthas traditionally have endeavored to fit in to the countries, communities in which they live and the families in which they are born. They are law-abiding citizens within the context of where they find themselves. These advanced souls slowly change the existing environment in which they find themselves, as they are guided by a higher law. They do not succumb to the temptation of things, nor are they overpowered by the charm of forms. This is because they are spiritually unfolded within the anāhata chakra, filled and thrilled with the love of Lord Śiva and see Him in all manifest and unmanifest creation. This is truly nonreaction–so this aphorism states. Yes, it is true, the Ego must learn to live within the law of things or form, not within things or for forms. This is the liberation sought for on the path. The enlightened person living on the planet suffers the great acceptance of things as they are. No longer, through his ignorance, does he feel a need to be manipulative. Sufferance means acceptance, tolerance and a complete joyousness at seeing the Perfect ever interrelating in trillions of perfect ways.§
THE FORTY-SIXTH APHORISM
The Ego passes through the stages of the conscious mind, then through the subconscious spheres into the subsuperconscious regions, until total superconsciousness prevails. Little of this, if any, is retained by the conscious mind. In continuation, the Ego passes back through the subsuperconscious and subconscious-conscious realms into the conscious plane. There it consciously views the conscious mind. As a result, the physical body dissolves into the nothingness of the mind’s creation.§
This aphorism is the path, the path that all of us are on, have been on, and those to follow will be on. It is a complete concept of this path. Study it, meditate upon it, derive from it what you can.§
THE FORTY-SEVENTH APHORISM
When the superconscious pushes the desired knowledge through the subconscious, that is as close as the superconscious can come to time and space.§
The subconscious mind is a repository of remembered experiences. This is to say that as an experience of any kind passes into it through the conscious mind, it is remembered simultaneously. It is also a repository of unremembered experiences, for the superconscious mind forces knowledge yet to be known into the subconscious. It is remembered there, but the conscious mind is not even aware that this process is occurring, let alone being aware of any new input. Slowly the knowledge infiltrates consciousness, and then is redeposited in the subconscious as remembered knowledge. The closeness of the superconscious to the external world of time and space is through the subconscious and/or intuitive flashes penetrating the conscious mind. The superconscious knows about time and space, but is not in time and space as are the other four states of mind.§
THE FORTY-EIGHTH APHORISM
Attachment is of the reasoning plane. Therefore, all attachments must be given up subconsciously, through understanding, before the Ego can go beyond the conscious mind. The conscious mind can be controlled through concentration, which leads into meditation (after the physical body has been stilled). This then unfolds into a state of contemplation, and finally the Self, spirit, Truth, or samādhi, is realized. §
This aphorism means we must have faith in the future, faith in ourselves, faith in others. To truly give up attachment, we must be confident in our own personal powers of creation, lest we always be hanging on to the past–things, people and the ideas within it. The future is to be remembered and created just the way the divine forces working through us, from Lord Śiva Himself to the physical plane, will it to be. For nothing can happen but through His grace. Lord Gaṇeśa has opened the door for this knowledge to bloom. We in turn must unreservedly prostrate ourselves in complete abandon before the Supreme God of all the Gods in order to, as the aphorism states, unfold into states of contemplation, and finally the “Self–spirit, truth or samādhi–is realized,” our true eternal Śivaness.§
THE FORTY-NINTH APHORISM
You can’t go into anything with freedom when you need it. You must be desireless and observe.§
We must also have desirelessness even for the realization of the Self itself in order to freely proceed and attain the goal. The realization of the Self must never be to us a need to get away from something, an avoidance, a departure from or a means to become better than others. Now we can see that desire is the barrier to freedom, physically, mentally and emotionally. To give up desire is very difficult. Only when one is secure in the highest of attainments do many of the desires vanish. Desire is connected to the āṇava mala, which is the last fetter to be conquered before mukti is finally attained. Māyā can be understood and dealt with. All karmas can be unwound. Āṇava mala has encased within it the power to create new karmas through desire and regenerate the veiling ignorance of māyā.§
