Thought for the Day for January
by Swami Krishnananda

  1. The delight of the Self is the delight of Being. It is the Bliss of Consciousness-Absolute. The Being of Consciousness is the Being of Bliss, Eternal. It does not lie in achievement but realisation and experience, not invention but discovery.
  2. The love that you feel in respect of an object is in fact the love that you feel towards that which is called perfection and completeness. The mind does not want an object; it wants completeness of being. That is what it is searching for.
  3. All the procedures of meditation are, in the end, ways of awakening the Soul-consciousness which, in its depth, is, at once, God-consciousness. What is apparently extraneous and outside one’s body gets vitally woven up into the fabric of one’s being in rightly practised meditation. In brief, meditation is the art of uniting with Reality.
  4. It may be that we try to remember God when we are comfortably placed. But the test as to whether He has really entered our hearts is whether we remember Him in sickness, suffering, opposition and times of temptation.
  5. Appearances have reality in them, but reality is different from appearances. Appearances do not exist in the Absolute even as its adjectives, for it can have no adjectives other than itself.
  6. 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.
  7. To be able to realise God, you have first to want God. It is almost a question of supply and demand. To want God is not merely to ‘think’ but to ‘feel’ through your ‘whole being’ that you cannot exist without Him. The entire personality vibrates with a longing that cannot be satisfied by the beauty and the grandeur of the world. There is a want for ‘That’ alone, and nothing short of it.
  8. Self-realisation is synonymous with the attainment of unlimited spiritual strength. It is the strength born of independence, freedom in the highest sense. Power that is a result of the idea of possession is imaginary.
  9. Every speck of space, every atom of matter, can be regarded as a vehicle which reflects one face of God. To think God would be to drown one's self in an indescribable completeness whereby one loses one's presence, the individuality evaporates like mist before the blazing Sun.
  10. The world is rooted in the belief in its existence. The form of the world changes when the consciousness reaches the different relative planes of the various degrees of reality. When consciousness expands into the truth of Pure Being, the world discloses its eternal nature of Pure Consciousness alone.
  11. Motive or intention behind an act decides whether it is going to fetter the agent or leave him free. The larger the motive behind an act, the greater is the freedom of the agent concerned and the higher also is the value of the act. The largeness of the motive consists in the extent to which it exceeds the limitations of personal longing, covetousness, greed or desire.
  12. Yoga is a process of rejoicing. It is not a suffering. It is a movement through happiness. From one state of joy, we move to another state of joy.
  13. Every adversity should stimulate more and more strength in us, enough to be able to overcome onslaughts of such types again. Every fall should propel us to a higher aspiration, a longing which should never be dampened, threatened or vanquished at any time.
  14. When you try to understand things in terms of the Spirit, you will realise that all things assume a uniform meaning, even as the sunlight is equal to all objects.
  15. Religion is not the act of belonging to a creed, a temple, or a church. It is an inward acceptance of one's conscious relation with the Almighty, who presents Himself as the degrees of Deity in the different religions. When we are in a holy mood, we are really in the temple of God. When we are in a state of meditation, we are in the church of Christ. The temple or the church is this very transcendence which is the spirit of religion that occupies a position superior to the empirical subjects and objects of the world.
  16. Truth is the capacity to visualise things as they are in themselves, and untruth is that which obstructs this vision.
  17. The passing of the soul from plane to plane is all a process of Consciousness within the Absolute. Just as our movements in the dream-world are actual spatial allocations of personality but are really within the circumference of mental activity - all dream being only within the mind - so is the transmigration of souls real empirically but are activities of Consciousness within its bosom.
  18. Yoga does not mean only practice. It is something different also. It is the energy of the whole cosmos wanting to befriend you, come to you, take care of you, possess you, unite itself with you, inundate you and 'be' you. That is the Great Yoga.
  19. By some mystery of the workings of Nature, as it were, divine hands begin to operate and grace descends and we are brought in contact with a proper Guru or a teacher. That itself is a great blessing; contact with a proper Guru is really coming in contact with God Himself.
  20. The importance of sadhana in spiritual life is great enough to compel the attention of anyone wishing to be freed from botherations. The vexations of life are due to entanglement in externalised forms, while freedom at once manifests itself when the universal nature of these forms is beheld.
  21. That the Self is of the nature of absolute Bliss is proved from the fact of its being the eternal Consciousness which is self-luminous in nature. There can be no imperfection in Consciousness. It is clear that it is free from all wants, because it is absolute and includes everything in itself.
  22. The existence of what is called the knower is the beginning of all consistent thinking - rationally, scientifically or philosophically. There would be no science, no philosophy, nothing meaningful or significant in the world, if the very existence of the knower is doubtful.
  23. Charity of things is of less consequence than possession of charitable feelings, and resorting to charitable speech, charitable demeanour, and charitable actions through a general charitable temperament. This is, in short, what is called self-sacrifice, for it involves parting with some part of the delights of the ego.
  24. Meditation is rightly done when its object is the totality of which the visible and the conceivable are just aspects. In such meditation individuality is swallowed up into Universal Being. Here meditation itself ceases, and the object of meditation alone remains. The actions of one who knows this secret are universal actions.
  25. Consciousness is the most positive of facts, the datum of all experience. It transcends all limits of space, time and causality. Consciousness is never limited, for the very consciousness of the fact of limitation is proof of its transcendental unlimitedness.
  26. God loves you more than you love Him, and you are bound to achieve this glorious consummation of life.
  27. The Self neither dies, nor is born, nor has it any modification. If it has these changes, they have to be experienced by some other consciousness, which argument would lead to an infinite regress.
  28. I do not any more see many philosophies and many religions; they just don't exist for me.
  29. The control of the mind is, therefore, equal to the finding of the relation between the finite and the Infinite. Great persistence, great understanding and capacity to discriminate is here called for. The mind has to be handled in an intelligent manner, but persistently.
  30. There is a guiding hand always; there is a leading angel sitting on our very shoulders. Every person is carrying within himself or herself a guiding power, a divinity. There is a divinity that is aware of what is happening. With millions of eyes it looks at us and sees us and notices what is happening to us.
  31. Life is a process of entering into God. This is achieved by seeing God in the objects as well as the actions of the world, which is not the seeing of particulars, but of the Universal in them.