Thought for the Day for June
by Swami Krishnananda

  1. To describe Swami Sivanandaji Maharaj as a founder or a president of the Divine Life Society is to describe him in the poorest manner possible because he was not just a founder of the Divine Life Society; he was himself something, even if the Divine Life Society were not to be there. He was a man of God who lived a life of utter divine vision, a descent of a power which originated this universe. And he was himself a completeness and a comprehensiveness which can be best described as integration.
  2. When you are absolutely alone, when there are no things to contact you, no persons to see you, when you are in the solitude of your own room, if your happiness is the most intense, that would perhaps indicate your progress along the spiritual path, your inner growth.
  3. The Being of Reality consists in Experience, uncontradicted by transcendence and untrammelled by modification. In this One Whole all appearances get fused, and they vanish into it. This Reality-Experience is one and attributeless, true to itself which is Alone, above thought, and above every partial aspect of being, but including all, none of which can be complete without getting itself merged in the fully real, which is the Absolute.
  4. The depth and solidity of substance in the world is similar to the distance and substantiality of things seen in a mirror. This truth is not realised in life because the body of the observer is itself involved in this reflected appearance called the world.
  5. Every event is a cosmic event; every baby is a child of the whole cosmos. It belongs to the universe. Everyone belongs to the universe—myself, yourself, all people.
  6. Tapas which is an adoration of God is different from austerities which merely subjugate the senses or restrain the mind from its normal operations. In an honest presenting of oneself before the Almighty, which is the greatest tapas, these operations automatically take place.
  7. It is said that when the devotee takes one stop towards the Lord, he is greeted by the Lord with a hundred steps. The Bhakti Sastras state that the love of God for the devotee is more than man’s love for God. The power of the Whole is more intense than the force of the part.
  8. Who is a fool? He who thinks that the world has any regard for him and is really in need of him.
  9. In Indian theological systems or epistemological analysis, it has been discovered that the very consciousness of an object, even if it be the simple consciousness of an insignificant thing in the world, is a universal phenomenon.
  10. 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.
  11. "He who knows, knows not; he who knows not, knows." This is a statement in the Upanishad, meaning that one who has realised the Truth has no personality-consciousness, and one who has it knows not the Truth.
  12. The magic works by a single stroke of mental effort, and this magic is the realisation of Truth.
  13. Yoga is union with God, the Almighty. Yes, it is true; this is yoga, in the end, but it also means that yoga is every stage of the ascent of the spirit in the direction of this supreme attainment. Though there may be millions of steps to be taken in the direction of God-realisation, each step is, also, yoga.
  14. We can judge ourselves as to the spiritual progress we make by the extent to which we are free from seeing defects in others. The wider we grow, the narrower becomes the eye which sees defects in the world.
  15. The heroic leap of the individual into the unknown is the expression of the want of a superior joy. The dissatisfaction with limitedness in life directs the soul to catch the fullness of perfection in the truth of its Integrality, with which the individualised condition is not endowed. Hence, universal movement and individual effort, though differing in their altruism of nature, can be understood as a reflection of the tendency to Self-perfection of Being.
  16. To define Brahman is to deny the essentiality of its all-inclusiveness. For, definition cannot but be partial. When it is said that Brahman is “something”, it is simultaneously asserted thereby that something is “not” Brahman. But such a method of defining Brahman is incorrect, for there is not anything which is not Brahman. Brahman is everything that the mind can think of and which is even unthinkable.
  17. The pain generally felt at death is due to the nature of the intensity of the desires with which one continued to live in the physical body. The more is the love for the Universal Being entertained in life, the less would be the pain and agony of departing from the body.
  18. It is to be remembered that the value of meditation does not so much depend on the length of time that you take in sitting for it, but in the quality or the intensity of feeling operating at that moment. Quantity alone is not important enough.
  19. No saint has been able to maintain the spiritual balance throughout his life. There have been occasional reversals though these might not have left any impression on their minds any more than the mark left by a stick drawn on water. But the mark is there when it appears. Such is the difficulty of leading the spiritual life. The case of immature seekers is much more precarious, indeed.
  20. Beings know it not, and so they suffer. When we turn our face away from this one Reality, we open the door to self-imprisonment. No achievement, either on earth or in heaven, no greatness pertaining to the world of name and form, is worth considering. The love of life is based on the love of the Self.
  21. The myths of religion, therefore, constitute active meditations of the religious consciousness on the higher realities of life, and even fables and fairy tales which we enjoy in leisurely readings cannot be considered as empty of some realistic content, because vacuous ideas cannot arise from the mind, all ideas being ultimately rooted in a vivid or faint expression of some degree or percentage of reality.
  22. One has to be friendly with every stage of creation, and yoga is nothing but this establishment of amity and friendliness in every level of creation. All tension and disparity is overcome by a gradual accommodation of oneself with the atmosphere in all the levels in which it may manifest itself.
  23. 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.
  24. The universal has to be implanted in the particular. God has to descend into the heart of man. At least as a little iota of reality, a spark of that Fire should be present in us. Then we can be said to be set on the spiritual path. What we call the spiritual way of living is the way of God, the way of the Absolute, the way of the Tao, as they call it. Though we might have not achieved it, contacted it, or understand it fully, we should be sure of moving in that direction, rightly.
  25. 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.
  26. We should not try to be more strict on others than we are on ourselves. Our task is not so much to change the world as to change ourselves.
  27. As one adores, so does one become. Who will not adore from the deepest recesses of the heart the best of things conceivable, which goes deep into the feelings, on which one broods for ever and ever?
  28. The pinnacle of yoga is the absorption of the mind in the object of its concentration. The whole technique borders upon an attunement of the subjective consciousness, in its wholeness, to the structure of the object of concentration.
  29. The teaching of the Yoga-Vasishtha emphasises that when there is perception of an object by the seer or observer, there has to be pre-supposed the existence of a consciousness between the subject and the object. If this conscious connecting link were not to be, there would be no perception of existence. There cannot be a consciousness of relation between two things unless there is a consciousness relating the two terms and yet standing above them. The study of the perceptional situation discloses the fact that the subject and the object are phases of a universal consciousness.
  30. The realised soul is all the while happy, and is highly exhilarated due to the immense realisation that he has, the clarity of perception that he has attained, and the absolute bliss that he is experiencing. He sees with wonder the fancy of Samsara (world-existence) and the play of people around. He is delighted due to the majesty of his experience which is incomparable, and inwardly glorifies the scriptures which had helped him in gaining this knowledge, the Guru who has directed him to this experience, and the knowledge and the bliss which he now realises as his own nature.