Thought for the Day for November
by Swami Krishnananda

  1. Space, time and gravitation divide and pull the body by isolating it from other bodies. With this division and pull of the body, consciousness also appears to be affected due to its association with the body through the mind, prana and the nervous system. The overcoming of this distracting effect of space, time and gravitation in one’s consciousness is yoga.
  2. Immortality is attained through the knowledge of the fact that the Self is the independent existence. Death is negated because of the absence of desires. Death is the process of the reshuffling of oneself from one condition to another condition.
  3. "Our prosperity, our friends, our bondage and even our destruction are all in the end rooted in our tongue," says a famous adage.
  4. Space is the relation of the coexistence of ideas and time is the relation of the succession of ideas. As coexistence and succession themselves are ideas, the world has no existence independent of the mind, working from the subjective side as the thought process of the individual and objectively as the Will of Brahman.
  5. 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.
  6. The study of man is regarded as the highest of the sciences of life because all the wide world that we see in front of us is a fabric or a web that we have cast around ourselves, and we are moving in an atmosphere created by our own selves, calling it the world of experience.
  7. There is no world even now and the question of seeing the world, or not seeing the world, does not actually arise. Whatever is there now, will be there even afterwards. Just because someone has changed his mind, the world is not going to be different. But his mind has undergone discipline to such an extent, and has changed and transformed in itself, that it will see the world in the way it has to be seen.
  8. The desire to become the All terminates in the experience of Infinitude. This aspiration to transcend states and things points to the unreal character of the universe.
  9. Forces which constitute the universe react and interact among one another for effecting a higher integration - we may call them men and things, and so on in a state of ignorance. These activities of forces are the history of the universe.
  10. To the extent the quality or the characteristic of the Ultimate Reality has become part and parcel of your own personal life, to that extent you are really educated in the wisdom of life.
  11. Yoga is search for Truth in its ultimate reaches and above its relative utility. Adequate preparations have to be made for this adventure. We have to become honest before Truth, and not merely in the eyes of our friends.
  12. The process of yoga is the process of diving deep into one’s own self, which is also a simultaneous diving into the depths of anything else in the world. To know oneself is to know the world, and to know the world is to know oneself.
  13. The pressure of the truth of the absoluteness of consciousness is the source of the force that compels individuals to transcend their finitude and find their eternal repose in it alone. This permanent Verity is the supreme object of quest through the cosmical endeavour in creation, wherein alone all further impulses for externalisation of forces are put an end to.
  14. Philosophy is the rational foundation of religion, and religion is the practice of philosophy. The development of the religious consciousness in the human individual is the enhancement of dimension in experience achieved through the series of the degrees in which man adjusts himself with the universe.
  15. This itself is a very superior type of meditation where you regard self-consciousness as the object of meditation. A person who meditates in this manner on the supreme self-consciousness prior to the perception of every kind of object, of even space itself, such a person is superior to that extent, and he has freedom to the extent of the realm of self-consciousness.
  16. I can deeply feel affection for you without any kind of outward demonstration of it and that is enough. That is called dhyana, or meditation.
  17. Religion is supposed to be that which one does when one is alone. That is religion. It is the aloneness into which you enter. Religion is a kind of aloneness of spirit, where you are isolated from all relationships which are secular, mortal, and relative.
  18. True mysticism deals with the Truth that ranges beyond and determines all rational processes of knowing.
  19. The bliss of Brahman is not the result of the contact of the mind with an object, but the infinite revelation of the freedom and perfection in which desires, ambitions and aspirations are finally fulfilled. The fulfilment is attained not in endless possession, but in absolute being. Freedom is bliss, and the freedom of Brahman follows from the nature of its existence and consciousness.
  20. 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.
  21. The sadhana that one does should speak through the actions and the words which manifest themselves through one’s personality. The personality is the vehicle of the aspiration that wells up within. And the face is the index of the mind.
  22. The idea of God is the idea of perfection, the idea of limitlessness, the idea of the infinite, the idea of the immortal and the eternal.
  23. A Jivanmukta is a universal person, inasmuch as his consciousness is attuned to Brahman. For him the law of the world is the law of God, and so it is impossible for him to act wrongly, or cherish personal desires. Goodness, virtue, etc., which are qualities that a seeker aspires to possess by an effort on his part, become spontaneous expressions of a liberated soul, for the simple fact that his soul is the Soul of all beings.
  24. The seeking of the meaning implicit in life’s processes is philosophy. The working out of philosophy in one’s life is the practice of yoga.
  25. We need not be too eager to cherish either a fanatical adherence to what is ours or a contempt for what is alien. Knowledge is not the property of any community, and it has no national barriers. It succeeds when it is honest enough to accept what is of worth and substance, wherever it be found.
  26. What man needs is not philosophy or religion in the academic or formalistic sense of the term, but ability to think rightly. The malady of the age is not absence of philosophy or even irreligion but wrong thinking and a vanity which passes for knowledge. Though it is difficult to define right thinking, it cannot be denied that it is the goal of the aspirations of everyone.
  27. The liberated state is not bound by or limited to Indivisibility and Changelessness alone, for the Absolute is unlimited and is free to assume any form. But that formative will is not like the unconscious will of the Jiva which involuntarily binds it to individuality. The conscious formative play of the Absolute is completely free and voluntary act. The Videhamukta is Brahman himself and hence lives and acts as the Absolute.
  28. The Incarnations are universal beings and they are superhuman in their knowledge and power. The distinction between an ordinary individual and a Divine Incarnation is this, that while the individual is confined in its consciousness to the operations of the sense faculties, the mind and the intellect, the Incarnation has an intuitive perception of the inter-relatedness of all things and there is a vision of the Absolute perpetually before the eyes of the Incarnation, notwithstanding the fact that it appears to have descended to the level of the particular individuals.
  29. We have to view ourselves in a Universal context and then live life, not look upon ourselves as individuals who have to be at war with the world in our everyday life.
  30. 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.