Thought for the Day for December
by Swami Krishnananda



  1. We are not confronting anybody else; the world is confronting itself for a total evolution to take place in an onward ascending march towards a recognition of itself. The universe marches upward in an ascending spiral movement to find itself in itself, to know itself as itself, which is called the Self-realisation of the cosmos. We may call it God-realisation. The path of yoga is a journey towards the attainment of perfection.
  2. Hearken the clarion God's mandate which blows,
    Benign beckon from High of high's domain.
  3. This investigation and study of the position of the human individual in the universe should direct him to the correct way of approach in launching upon the methodology of education. And what is life but a continuous process of educational training?
  4. Whether man is different from God, a part of God, or one with God can be known from the relation of the dreaming individual to the waking individual. The relation is similar.
  5. Existence must be the same as consciousness in order that existence may be known. If it is not known, it itself is not. Existence is really the existence of consciousness. The cognitive organ modifying the basic consciousness follows existence.
  6. Never be in a hurry in the practice of yoga. Take only one step if it becomes necessary; do not try to make a hurried movement. If today you are capable of taking only one step, that is good enough. It is better to take only one step, but a firm step, rather than many steps which may have to be later retraced due to some errors that you have committed. Quality is important, not quantity. Many days of meditation do not mean much; it is the kind of meditation that you have been practising, and the quality, that is involved there.
  7. The Absolute Itself is shining as the mind through the mirror of space-time, and so there is no such thing as mind independently, even as there is no such thing as the light of the mirror. The mirror cannot shine; in the same way, the mind cannot think. It appears to think on account of the light reflected upon it by the Absolute through the space-time complex. So space-time is like the mirror, the mind is like the light on the mirror, and the Absolute is the original light that falls on it.
  8. That is wisdom which can reconcile itself with actual life. When the realities of practical life conflict with or stare at the knowledge we possess, it should be remembered that such knowledge is immature and is a mere theory. Moreover, it is not knowledge ‘of’ life that we need; we require knowledge which ‘is’ life, and is inseparable from its daily vexations.
  9. Infinity is the name of matter. Thus, if the effect, which is consciousness or intelligence, is to be embedded in the cause, which is matter, it has to be present everywhere.
  10. God is Being; and the practice of yoga becomes relevant to God-being to the extent that it participates in Being, and does not continue to be merely a kind of activity on the part of the individual which is a process, a becoming rather than a being. This is a single sentence which explains the nature, as well as the difficulty, of yoga practice. All reality is being; and anything is real in proportion to its participation in being.
  11. Only the Absolute can be, and is, and Liberation is the consciousness of the Absolute. Yoga and Jnana aim at this Supreme Beatitude.
  12. The great Cause of all causes, the Supreme Being, projected this universe and Itself arose out of the universe, as it were, in a character of immanence, not losing the transcendence of its own essential being. And all the functions that we see in case of our own selves, Jivas or individuals that we are, were present there in their original form. But the seeds of the manifestation of diversity were also sown in the body of this Cosmic Being.
  13. The Guru is not a person, he is not a man or woman; he is a principle which represents a power behind and beyond the visible framework which you call the body of the Guru. And, therefore, to look upon the Guru as a person and then to judge him as you judge anybody else in the world, and to take his word or not to take it from your own point of view, would be to cut the ground from under your own feet.
  14. The study of the Atman is not the study of something somewhere, it is the study of everything.
  15. One’s highest duty consists in the struggle for the attainment of this knowledge by which one gets unified with the all-pervading Absolute Being. This is the same as Moksha, where the individuality ceases to be and where one exists in all places and at all times, i.e., becomes infinite and eternal.
  16. The more are we externalised in our perception, the more devoted we are to the objects of sense, the more we think that we are the body, the more we are subject to the laws of nature, and the more is the way karma will bind us and compel us to work for the sake of participation in the work of prakriti.
  17. There is a limitation in certain forms of love, and there is no limitation in certain others. Love is an action of the soul; it is not a mental activity. To the extent the soul operates, to that extent your love is unselfish and genuine.
  18. The Virat exists as an eternally active Cosmic Art of dynamic Dance of heightened bliss-infinite, which goes by the name of creation of a universe of panoramic expressions of gorgeous beauty and a variety of experience in the indivisible delight of Self-recognition and Self-union in everything; everything is everywhere, every time, in every form.
  19. Poison is not real poison. Sense-objects are the real poison. Poison kills one life, but sense-objects can devastate a series of lives.
  20. Spiritual knowledge means the direct experience arrived at through the fusion of the essence of the object of knowledge into the essence of the subject of knowledge. Hence spiritual knowledge is indivisible experience, not divisible like intellectual knowledge.  It  is  intuition  which  does  not  function  on the basis of duality, but is essentially a self-identical, integral experience.
  21. Spiritual Knowledge means the essence of the knowledge of everything that exists in generality as well as in particularity. It is the Knowledge of the highest cause, the knowledge of which means the knowledge of all its effects also.
  22. Constant meditation on Om allows the individual consciousness to take the form of Om itself which is unlimited in its nature. The meditator becomes ultimately the object of meditation itself. Om is the symbol of Brahman and, therefore, meditation on Om leads to the realisation of Brahman.
  23. The quality of meditation is dependent upon the character of the object of meditation. When the mind contemplates upon the divisionless Being, it itself becomes divisionless and vanishes into the Absolute. But, for all this, in the beginning, practice of virtues like truth is absolutely necessary, to be followed by the withdrawal of the senses and concentration of mind, leading to Tadatmyata, or absorption in the object of meditation. 
  24. Knowledge itself is the highest end of life and not simply a means to an end. Knowledge is identical with the highest perfection. The sages who have this knowledge are satisfied with It alone and not with some external means of satisfaction which will simply fatten the body and the ego. One’s highest duty consists in the struggle for the attainment of this knowledge by which one gets unified with the all-pervading Absolute Being. This is the same as moksha, where the individuality ceases to be and where one exists in all places and at all times, i.e., becomes infinite and eternal. 
  25. Meditation is your duty. It is not something that you are doing as an occupation; it is the art of being yourself. Nothing can be more profitable for a person than to be one’s own self. Prayer is an affirmation of consciousness for rousing itself to a dimension higher than its own self.
    You will find finally that there is nothing so difficult as God-experience, and yet nothing so simple as attainment. In a trice you will understand what it is. It is simple because it is yourself, and it is also difficult because it is yourself.
  26. Freedom does not mean doing whatever one likes. Freedom is that state of consciousness that does things in the light of the harmony that it has to maintain between the subject and the object. Otherwise, it could not be freedom. You are free only when moving in right directions. Your consciousness should operate properly. Only then does the question of freedom arise.
  27. It is easier to receive the grace of God than anything from the marketplace. If you want to get something from the shop, you have to walk some distance. But to reach God, you do not have to travel any distance. Only your heart should well up and want to reach Him. There is no condition and no prescription, no other qualification necessary except that you should want it. And when you want it, it has to come. That’s all. No other qualification is necessary for you.
  28. The whole point about the religions is that they are like many roads leading to one peak of a mountaintop, where they will all merge into one single spot. If this is accepted, there will be fraternity and brotherly feeling among the religions in the world.
  29. There is no such thing as renunciation, if it is to be properly understood. You are renouncing only an inadequacy and not a reality. It is only the renunciation of an inadequate idea that you have about things, for the sake of a higher, more adequate achievement. It is a renunciation of a lesser degree of consciousness for the sake of a larger, more inclusive consciousness, so that it is not renunciation at all—it is only a growth into a higher realm.
  30. The appearance of the object as distinguished from the real object is also a study which we have to make when we take to meditation proper. Meditation on an object is not a meditation on the object as it appears to the sense organs; that would be meditation on an illusion. We have to catch the object in its root, as it is. We have to become truly friendly with the object, since we seek union with it.
  31. The world is nothing but an idea, and a big idea it is. The universe is an idea ultimately—one thought. There are no substances; solid things do not exist. It is only an idea that is operating in the cosmos.