|
 THE
FOUNDATIONS
OF
S P I R I T U A L
D E V E L O P M E N T
DAILY READINGS FOR EVERY DAY IN THE
YEAR, FROM THE INSPIRING WORKS OF
SRI SWAMI SIVANANDA
compiled and edited by
SRI SWAMI OMKARANANDA
PREFACE
The Mundane Ideal and the Spiritual
Deliverance
A divine perfection of the human being is our aim. That
man is capable of selfdevelopment and of some approach to
an ideal state of perfection which his mind is capable of
conceiving, is common to all thinking humanity. But some
conceive it as a mere mundane change and others as a
total conversion of the human personality. The mundane
ideal is something outward, social, political, economic,
a rational dealing with our fellow-men and environments,
a better and kindlier way of living. It also includes the
development of the intelligence, will and reason, a noble
ethical, a rich aesthetic, a fine emotional life.
Education and the creation of better and favourable
social environments is the method adopted for achieving
this aim.
The mundane ideal has for its field, the present life and
its activities only. Intellectual, emotional, ethical and
aesthetic development, political freedom, economic
well-being are all good and absolutely necessary for an
all-round growth of the individual as well as of the
race, but without any definite purpose in life, without
any delivering and illuminating aim, they end invariably
in frustration. They constitute a constant movement in a
circle. To realise the Eternal Truth and to express it
through the perfected instruments, the mind and the body,
is the principle and whole object of spiritual life and
this is the only ideal which can give permanent
satisfaction and peace to the thinking mankind.
1st January, 1958
&endash; Swami Omkarananda.
Excerpts
Spiritual
Treatment and the Dangerous Effects of Hypnotic Cure
The great Mahavakya of the Upanishads
is 'Aham Brahmasmi' &endash; "This Self in me
is the Absolute Reality". If that is the Truth, if even
the entire universe is only the external manifestation of
the potency of a single thought, it must be very simple
for an individual to project a thought which has got the
potency to destroy the evil effects of a malady and
create a curative process by which a disease gets
removed. The yogi knows this trick, and is
therefore in a position to cure himself of all diseases
and cure others of their diseases. At any rate, one can
very well think about the rationale behind such mental
treatment of physical ills. At the outset, let it be
clearly stated that such a treatment is not of the nature
of the widely advertised hypnotic cures. In a hypnotic
cure, where it succeeds, the hypnotist effects permanent
damage to the patient because he gets undue control of
the most delicate instrument, the patient's mind.
Eventually that mind is rendered incapable of functioning
in a normal way and thus the patient is made a victim.
Spiritual treatment on the other hand is the sending out
or the projection of vibrant, forcible, harmonizing
thought-waves which will take direct control of the
patient's mind-apparatus &endash; not for the purpose of
subordinating it, but for the purpose of charging it with
those energies which alone will make that apparatus (the
mind) function effectively to do away with the
discord-creating tendencies and impulses which are the
root-cause of the disease that the patient has been
suffering from.
The
Diversity of Approach
Samadhi means super-consciousness. Samadhi
is loss of one's personality in the Divine. It is
deliverance from delusion of personality. A bhakta
gets bhava-samadhi through lofty feelings; a
raja-yogi gets nirodha- samadhi through
restraint of thought-waves; a jnani gets
bhava-samadhi through negation of names and forms.
Deep meditation leads to samadhi or oneness with
God. The mind is filled with God. Just as a toy made of
salt melts in water, the mind melts in Brahman in
nirvikalpa-samadhi. A sudden stroke of mystic
illumination puts an end to all the empirical existence
altogether.
Ineffable Nature of the Highest Spiritual
Experience
Language is imperfect. Spiritual experiences cannot
be described in words. They are to be felt and realized
by the aspirants. Exper-iences vary. A devotee, a yogi
and a sage have different spiritual experiences in
the beginning. Ultimately, the highest experience is one
and invariable. The highest experience is that in which
you become identical with the Absolute.
There is neither darkness nor void in this experience. It
is all-light. You become a sarva-vid or
all-knower. You know the mystery of creation. You get
immortality, higher knowledge, and eternal bliss.
In meditation, new grooves are formed in the brain, and
the mind moves upwards in the new spiritual grooves. When
the mind becomes steady in meditation, the eye-balls also
become steady. A yogi whose mind is calm will have
a steady eye. There will be no winking at all. The eyes
will be lustrous, red or pure white.
When you enter into very deep, silent meditation, the
breath will not come out of the nostrils. There may be
occasional, slow movement of the lungs and the
abdomen.
In profound and continued meditation, thinking ceases.
There is only one idea of "I am the Infinite", "Aham
Brahmasmi". When this idea also is given up,
nirvikalpa-samadhi ensues. Just as salt melts in
water, the sattvic mind melts in Brahman,
its substratum.
Psychic Powers and Real Yoga
Do not think too much of psychic siddhis.
Clairvoyance and clairaudience are not worth having, when
far greater illumination and peace are possible without
the siddhis. Desire for powers will act like puffs
of air which may blow out the lamp of yoga that is
being carefully tended. Any selfish desire for siddhis
will blow out the little spiritual light that the
yogi has kindled after so much struggle, and will
hurl the student down into the deep abyss of ignorance.
He will not be able to rise up again to the original
height which he has ascended on the hill of yoga.
Mantra: Its Force and Its Functions
As a result of repetition, through the force of
samskaras, the mantra gathers creative
momentum. A mantra is a mass of radiant
energy or tejas. It transforms the mental
substance by producing a particular thought movement. The
rhythmical vibrations produced by its utterance regulate
the unsteady vibrations of the five sheaths or the
panca-koshas. It checks the natural tendencies of
the mind to run after sensuous objects. It helps the
sadhana-shakti and reinforces it when it becomes
imperfect and meets with obstacles. Sadhana-shakti
is strengthened by mantra-shakti, and when the
sleeping consciousness in a mantra or the
mantra caitanya is awakened, the mantra
awakens superhuman powers or siddhis in
the sadhak.
Rationale of Mantra-Repetition
Mantra is daivi shakti, Divine Power,
manifesting in a sound-body. Constant repetition of the
mantra with faith, devotion and purity augments
the aspirant's shakti, purifies him and awakens
the mantra caitanya latent in the mantra,
and bestows mantra siddhi, illumination,
freedom, peace and immortality on the sadhaka. By
constant repetition of the mantra the sadhaka
imbibes the virtues and powers of the Deity that
presides over the mantra. Repetition of Surya
Mantra bestows health, vigour, vitality, brilliance,
removes bodily and eye diseases, and wards off all danger
and harm. The repetition of a mantra has the
mysterious power of bringing about the manifestation of
the Divinity, just as the splitting of an atom manifests
the tremendous forces latent in it.
Particular Mantras for Particular Benefits
The repetition of the Subrahmanya Mantra 'Om
Sharavanabhavaya Namah' will give you success in any
undertaking and make you glorious. It will drive off evil
influences and evil spirits. Repetition of the Sri
Hanuman Mantra 'Om Hanumantaya Namah' will bestow
victory and strength. Repetition of the
Pancadashakshara and Shodashakshara (Sri Vidya)
Mantras will give you wealth, power, freedom, etc.
The Maha Mrityunjaya Mantra will save you from
accidents, incurable diseases and calamities, and bestows
on you long life and immortality. It is a
moksha-mantra, too. Those who do japa of
this mantra daily will enjoy good health and long
life, and attain moksha or Liberation in the end.
Miraculous Uses of the Mantras
Chanting of mantras generates potent spiritual
waves of divine vibrations. They penetrate the physical
and astral bodies of the patients and remove the root
cause of sufferings. They fill the cells with pure
sattva or divine energy. They destroy the microbes
and vivify the cells and tissues; they are the most
potent antiseptics and germicides. They are more potent
than ultra-violet rays or Roentgen rays.
The Rational Character of Miracles
The divine touch of sages healing incurable diseases
and at times even bestowing life back to the dead are
actually facts in the spiritual realm. These miracles
baffle reason, no doubt; but more often than not the
miracle implies, not merely the nullifying of known law,
but rather also the evoking and bringing into play of a
higher law of which the uninformed observer is quite
unaware. Hence the latter's wonder and astonishment at
the occurrence. When the cause is hidden from your ken,
and in the absence of the connecting sequence the effect
alone is beheld, you feel it as something supernatural.
Pursuit of the Eternal Values
There is no light like that of knowledge of the Self
or Brahman. There is no treasure like that of
contentment. There is no virtue like that of
truthfulness. There is no bliss like that of the soul.
There is no friend like Atma. Therefore know your
own Self. Develop contentment. Speak the truth. Drink the
bliss of the soul.
Idle Talk and Transcendental Experience
Spiritual life is not mere idle talk. It is not mere
sensation. It is actual living in the Atman. It is
transcendental experience of unalloyed bliss. It is a
life of fullness and perfection. He who leads a spiritual
life is a centre of great spiritual force, a dynamic
personality. He radiates peace, joy and bliss towards
all; and those who come in contact with him will be
highly inspired and elevated.
The Persuasions of Self-Experience
The goal of life is the attainment of divine
consciousness. This goal is the realization that you are
neither this perishable body nor that changing and finite
mind, but you are all-pure ever free Atman.
Remember always ajo nityah shashvato'yam puranah:
Unborn, Eternal, Permanent is this Ancient One. This is
your real nature. You are not this little passing
personality hooked on to a name and form. You are not
Ramaswamy or Mukherji or Metha or Mathew or Garde or
Apute. You have only fallen into this little delusion by
an accident through some passing cloud of ignorance.
Awake and realize that you are pure Atman.
Man is God in disguise who puts on a garb in fun, but
quickly forgets his true identity. Desire drags him down;
discrimination lifts him up. God became man; man will
become God again. Man evolved is God; God involved is
man. God in bondage is man; man free from bondage is God.
A deluded, ignorant man is worldly; a perfect man is God.
God plus desire is man; man minus desire is God. The most
impious of men can, by earnestly devoting themselves to
God, reach the highest bliss.
Truth is not outside you. It is within you. It dwells in
the cave of your heart. You are a truth of God, a work of
God, a will of God. You are unfettered, free, eternally
free. You are nitya-mukta Atman. Roar Om.
Come out of the cage of flesh and roam about freely.
Sadhana for Self-Realization
Analyze your thoughts. Scrutinize your motives.
Remove selfishness. Calm the passions. Control the
indriyas. Destroy egoism. Serve and love all.
Purify your heart. Cleanse the dross of mind. Hear and
reflect. Concentrate and meditate. Attain
Self-realization.
Put the neti-neti doctrine of vedanta into
daily practice. "Neti, neti" means "not this, not
this". Say, "I am not this perishable body. I am not this
mind. I am not this life-force, prana. I am not
the senses." Try to identify yourself with the
all-pervading Self. This practice culminates in the
attainment of Self-realization.
Free Will and Fatalism
Vasishtha asks Rama to do
purushartha. Do not yield to fatalism. It will
induce inertia and laziness. Purushartha is right
exertion. Pra-rabdha is purushartha of last
birth. You sow an action and reap a habit; a habit sown
results in character. You sow a character and reap a
destiny. Man is the master of his destiny. You yourself
make your destiny. You can undo it if you like. All
faculties, energies and powers are latent in you. Unfold
them and become free.
There is a certain definite connection between what is
being now done by you and what will happen to you in the
future. Always sow the seeds which will bring pleasant
fruits and which will make you happy herein and
hereafter.
Construct a Wheel of Fortune
Entertain holy desires. You will shine in divine
glory. Under the security of the changeless law of cause
and effect, a man can serenely proceed to achieve
anything he desires to accomplish. Therefore entertain
divine thoughts. You are sure to succeed in your
well-directed efforts. In nature nothing is lost.
People of gigantic will have developed their will through
karma done in countless births. The potencies of
these actions collect together and in one birth the
struggling man bursts out as a giant like Buddha,
Jesus and Sankara. Patient, indefatigable
effort is needed.
Results of Trials
Trial is a crucible into which nature throws a man
whenever she wants to mould him into a sublime superman.
There can be no strength or success without suffering.
Every suffering is meant for one's upliftment and
development. It augments the power of endurance, mercy,
faith in God and removes egoism. Understand this and
develop inner strength.
All trials and difficulties are temporary. They will pass
away. Have faith. Fear not. Worry not. Be cheerful.
Contact God by regular japa, kirtan and
study of holy books.
Science and the Perception of Yoga
Science perceives things as they appear to normal
human perception, i.e. as they appear to be
whereas the yogi perceives them as they
actually are. The yogi perceives things
intuitively and knows them in their essential state.
While each theory and each discovery of science that is
put forward one day is contradicted and falsified by a
fresh one, the realizations arrived at through yoga
are infallible as they are direct perceptions with
the highest instrument, namely, the purified mind attuned
to the Infinite.
A System of Self-Development
The supra-physical phenomena occurring in the
practice of yoga and the practitioner's experience
on subtler planes are viewed with suspicion and regarded
as mere oriental magic. Yoga is neither fanciful
nor does it contain anything abnormal. Its aim is the
integral development of all faculties in man. It is the
time-tested, rational way to a fuller and more blessed
life that will naturally be followed by one and all in
the world of tomorrow. The eminently practical nature of
yoga renders it the rational bridge between the
idealism of pure philosophy and the hard realism of
earthly life. It is concerned with transcendental life,
yet it asks you to take nothing for granted. You are to
follow definite methods, arrive at tangible results and
experience them in your own life.
Groundwork of Yoga Practice
All methods of yoga have ethical training
and moral perfection as their basis. The eradication of
vices and the development of certain virtues form the
first step in the ladder of yoga. The disciplining
of your nature and the formation of a steady and pure
character through a set of right habits and regular daily
observances is the next step. Upon this firm foundation
of a well-established and virtuous moral character is
built the further structure of yoga.
Upon the basis of moral purity, awaken yourself to
the conscious realization of your oneness with the
supreme Self. Think of the Self continuously. As Tennyson
said: "Let thy voice rise like a fountain for me night
and day." This is the real spiritual practice or
Brahma-abhyasa. It will lead you to
Self-realization.
The Pivotal Point of All Yoga
Careful reflection will show that the entire
universe is in reality the projection of the human mind:
manomatram jagat. Purification and control of the
mind is the central aim of all yoga. Mind in
itself is but a record of impressions that keep
expressing themselves ceaselessly as impulses and
thoughts. The mind is what it does. Thought impels you to
action; activity creates fresh impressions in the
mind-stuff. Yoga strikes at the very root of this
vicious circle by a method of effectively inhibiting the
functions of the mind. Yoga checks, controls and
stops the root function of the mind, i.e. thought.
When thought is transcended, intuition functions and
Self-knowledge supervenes.
Integral Development
Logical incisiveness, clever hair-splitting
arguments, intellectual gymnastics and word-jugglery will
not help you in attaining Self-realization. You must
harmoniously develop your head, heart and hand through
the practice of the Yoga of Synthesis. Only then
will you attain perfection and integral development.
The four Yogas are interdependent and inseparable.
Service purifies and expands the heart. Love unifies.
Without service and love you cannot dream of attaining
advaita, realization of Oneness. Love is involved
in service; service is love in expression. Knowledge is
diffused love and love is concentrated knowledge.
The Integration of Yoga
Have you seen the picture of Lord Shiva's
family? Mother Parvati is in the centre. She
has Ganesha and Subrahmanya on her sides.
Ganesha is the Lord of wisdom, Subrahmanya
is the lord of action. Mother Parvati is an
embodiment of love. You should learn a spiritual lesson
from this picture. This picture teaches that you can
attain perfection only by the practice of the yoga
of synthesis.
Human mind has three defects &endash; mala or
impurity, vikshepa or tossing, avarana or
veil. Karma-yoga removes the impurity, upasana
or worship removes the tossing; jnana-yoga
tears down the veil. Only then is Self-realization
possible.
The True Synthesis of Yoga
Our religion must educate and develop the whole
man, his heart, head and hand. One-sided development is
never commendable. Karma-yoga purifies and
develops the hand. Bhakti-yoga destroys
vikshepa and develops the heart. Raja-yoga
steadies the mind and makes it one-pointed.
Jnana-yoga removes the veil of ignorance and
develops will and reason. Therefore, one should practise
the four Yogas. Taking jnana-yoga as the
central basis, the sadhak can practise the other
Yogas as auxiliaries to bring in rapid progress on
the spiritual path.
Facets of Development
Action, emotion and intelligence are the three
horses that are linked to this body-chariot. They should
work in perfect harmony or union. Only then the chariot
will run smoothly. Vedanta without devotion is
quite dry. Bhakti without jnana is not
perfect. There must be integral development. You must
have the head of Shankara, the heart of Buddha and
the hand of Janaka.
The yoga of synthesis alone will develop the head,
heart and hand, and lead one to perfection. To behold the
one Self in all beings is jnana, wisdom; to love
the Self is bhakti, devotion; to serve the Self is
karma, action. When the jnana-yogi attains
wisdom, he is endowed with devotion and selfless
activity.
Spontaneous Ascent of Kundalini
Generally there is no genuine spiritual awakening
in students. There is mere curiosity for getting some
psychic or yoga powers. That student is far from
God as long as he retains some hidden desire for
siddhis. Strictly observe the ethical rules.
Transform the worldly nature first. If you become
absolutely desireless, if the mental vrittis are
destroyed in toto, kundalini will ascend by
itself, without effort, through the force of purity.
Remove the dross of the mind. You will yourself get help
and answer from within.
|
FOREWORD
Start the day with a good, soul-elevating thought.
Meditate on the Lord. Repeat His Name. Elevate the mind
to the realms divine. Now come out of your meditation
room. Look upon the whole world as the Virat-Swarup of
the Lord. Feel that the Lord's Divine Energy is flowing
through you, serving His own manifestations. Whenever,
during the day, this zeal is diminished, recall to the
mind the sublime thought-current with which you started
the day. Raise the mind to the same level. Thus would you
live forever in an exalted state.
1st January, 1958
&endash; Swami Sivananda.
CONTENTS
Publisher's Note V
Preface VII
Foreword IX
PART I
Spiritual Dynamics in the World of Mind
Chapter 1
Mind: Its Tendencies and Its Transcendence
1. The Grass-Hopper Habits of the Mind
2. The House-Fly Nature of the Mind
3. The Dog's Tail Human Nature
4. Mind: Its Machiavellian Movements
5. The Surging Emotions and True Freedom
6. The Devilry of the Human Mind
7. The Havoc of Imaginary Fears
8. Conquest of the Three Arch-Enemies
9. Restless Mind and the Dubious Mastery
10. Easy Method for Mind Control
11. An Exercise for Mental Relaxation
12. Introspective Analysis of the Mind
13. The Techniques of Self-Transcendence
14. Mind-Control by Discrimination
Chapter 2
The Science and Psychology of Thought
15. Studies in Thought
16. The Marvels of Thought
17. Spanish Flu and Thought: An Analogy
18. Mind: Its Pervasive Power
19. Thought: Its Form and Its Name
20. The Drawing Power of the Mind
21. Thoughts and Counter-Thoughts
22. Chemistry of Food and Thought
23. Importance of Positive Thoughts
24. The Determining Role of the Last Thought
Chapter 3
Psycho-Analysis, Parapsychology and the Indian
Standpoint
25. Provenances of the Mental Processes
26. Categories in Indian Psychology
27. Theme for a Thesis in Psychology
28. A Psychological Law and Spiritual
Development
29. A Subject for Psychologist's Research
30. ESP and the Subconscious Operations
31. Wireless Telegraphy in Ancient India
32. Proofs for Metempsychoses
33. Oriental Wisdom and a Western Theory
34. Psychoanalysis and the Eastern View
Chapter 4
Spiritual Therapeutics and the Effects of Negative
Emotions
35.Psychogenic Sources of Diseases
36. Psychosomatic Relationship: An Illustrative
Instance
37.Psychophysical Parallelism: An Explanation
38.The Corroding Effects of Worry and Anger
39.Spiritual Treatment and the Dangerous Effects of
Hypnotic Cure
40.Methods of Counteracting Psychogenic
Factors in Diseases
41.Therapeutic Potentialities of Meditation
42.The Cell Theory and the States of Mind
43.Simple Spiritual Prescriptions
44.Meditation &endash; a Preventive, a Germicide,
a Tonic, Elixir Divine
45.Therapeutic Value of Renunciation,
Love and Truth
46.Roads to Mental Health
Chapter 5
The Genesis of Human Bondage
47.The Metaphysical Origin of Human Evils
48.The Works of Ignorance
49.Bondage: Its Central Cause
50.The Hot-Bed of All Aberrations
51.The Threefold Root of Most Diseases
52.The Genealogy of Miseries
Chapter 6
False Views and Snares of Delusion
53. Instances of Human Delusion
54. Deception from Self-Ignorance
55. The Phantom of Reputation
56. The Treacherous Frankenstein's Monster
57. Illusion Originating from Excessive Extroversion
58. The Great Illusion
59. The Two Types of Fools
60. The Web of Man
61. Suspicion and Its Beclouding Power
62. Appearances Are Deceptive
63. True Freedom and the Inextricable Snares of
Ignorance
64. Inseparable Pairs of Opposites
65. Fictitious Distinctions
66. Troupe of Sorrows Attendant upon Each Sensuous
Enjoyment
67. Impacts that Constitute Evil Company
68. The Effects of Evil Company
69. Fifteen Evils of Company
70. Exhibitions of Talents Hinder Higher Aspirations
71. The Torment of Tantalus
PART II
The Psychic World and the Process of
Spiritual Evolution
Chapter 7
Concentration, Meditation and Samadhi
72. The Miraculous Powers of Mind
73. Aids to Concentration
74. Twenty Techniques that Heighten Powers of
Concentration
75. Benefits of Concentration
76. Inspirational Value of Meditation
77. Initial Results of Regular Meditation
78. The Man of Meditation
79. The Influence of a Developed Mind
80. The Diversity of Approach
81. Samadhi and Certain Similar Mental States
82. Samadhi: An Issue of Long-Continued
Diligence of Herculean Effort
83. Ineffable Nature of the Highest Spiritual
Experience
Chapter 8
Human Nature and the Psychic Pitfalls
84. Season for the Ascent of the Animal in Man
85. Perilous Pitfalls on the Path &endash; I
86. Perilous Pitfalls on the Path &endash; II
87. Perilous Pitfalls on the Path &endash; III
88. Spiritual Realization and Psychic Pitfalls
89. Supernormal Powers and Spiritual Experience
90. Psychic Powers and Real Yoga
Chapter 9
Mantra and the Phenomenon of Conscience
91. The First Fruits of Prayer
92. Psychological Consideration of Prayer
93. Mantra: Its Force and Its Functions
94. Rationale of the Mantra-Repetition
95. Particular Mantras for Particular Benefits
96. Miraculous Uses of the Mantras
97. The Rational Character of Miracles
98. The Counsel of Conscience
99. The Evolution of Conscience
100. Reversal in the Sensitivity of Conscience
101. Discernment of the Right Action
Chapter 10
The First Steps in Spiritual Evolution
102. Equipment Preparatory to the Spiritual
Venture
103. Personal Demand and Bewildering Number of
Doctrines
104. Necessaries of Spiritual Development
105. First Things First
106. Divine Will and the Only Human Duty
107. The Pattern of Saintliness
108. Incomparable Friends and Formidable Foes
109. Pursuit of the Eternal Values
110. Dependence on the Divine
111. Interrelated Fundamentals of Spiritual Life
112. The Touchstone of Knowledge and Spirituality
113. Important Prerequisites
114. Self-Realization this Moment
Chapter 11
The Spiritual Progressions
115. The Irreligious and the Conscious Endeavour
116. Feverish Hurry and Progressive Evolution
117. Mechanism of Spiritual Unfoldment
118. Signs of Spiritual Progress
119. When the Mind Expands
120. Optimum Utilization of Time
PART III
Intuitional Planes and the Structure
of the Life Divine
Chapter 12
Intellectual Acrobats and the Spiritual Supermen
121. Intellectual Feats and Intensive Sadhana
122. Letters and Life
123. The Living Liberated Man
124. The Occultist and the Jnani
125. The Solid World of the Sage
126. The Vision of the Deathless Sage
127. The Voice of a Self-realized Sage
128. Idle Talk and Transcendental Experience
129. The Persisting Communities of Spiritual
Individuals
130. The Salt of the Earth
131. The Great Superman of the East
Chapter 13
Intuitive Experience and Conceptual Knowledge
132. Advaitic Wisdom and Human Reason
133. Intellect and the Nature of Intuition
134. Intuitive Discernment and Blindfold Efforts
135. The Definition of Intuition
136. Ancient Standards and Modern Measures
137. Direct Perception and Conceptual Activity
Chapter 14
Foundation of Self-Realization
138. Dynamic Movements of Spiritual Reflection
139. The Delphic Injunction
140. The Two Axes of Self-Knowledge
141. Treasure-Trove of Self-Knowledge
142. The First Step and the Preceding Psychological
Training
143. The Art of Introspection
144. Scientific Procedure of 'Looking Within'
145. Intellectual Discovery of the Light Divine
146. A Chain of Interiors
147. Reasoning into the Substratum
148. Where Wisdom Dawns
149. Not an Act of Becoming but a Fact of Being
150. The Persuasions of Self-Experience
Chapter 15
The Processes of Self-Knowledge
151. The Psychic Ordeal Involved in
Self-Realization
152. The Primary Bases of Self-Realization
153. Sadhana for Self-Realization
154. The Method of Self-Realization
155. Sequence of Merging
156. The Imperative Need
157. Attunement with the Divine
158. Precursory Condition for God-Realization
159. Prerequisites of a Perfect Life
160. The Terminological Inexactitude
Chapter 16
The Structure of the Life Divine
161. Fitness for Life Divine
162. Foundation of Divine Life
163. Integral Parts of the Life Divine
164. The Anatomy of Life Divine
165. When Cosmic Life Intervenes
166. In the Realm of the Real
PART IV
Patterns of Human Greatness
Chapter 17
Cardinal Principles of Greatness
167. The Promises of Perseverance
168. Culture and the Prevailing Culture
169. Ahimsa: The Dynamic Spiritual Love
170. The Main Strand of Greatness
171. The Importance of Manners
172. Triune Aspect of the Twin-Virtue
173. The Nature of Nobility
174. The Transmuting Power of Patience
175. The Meaning of Manliness
176. Blessed Are the Meek
177. The Quintessence of Courtesy
178. The Good and Not Good
179. Good Life and God Life
180. Pen Picture of an Honest Man
181. Guides to Spritual Living
182. Nature's Comment on Jesus' Command
183. Praise and Censure: An Appraisement
184. Spiritual Self-Enrichment
185. Modesty: The Best of Moral Excellences
Chapter 18
Will-Power and the Formation of Personality
186. Personality and Control of Thoughts
187. Personality and Physical Features
188. Prana, Power and Personality
189. The Shaping of Personality
190. Ill-health: A Myth
191. Nature, Status and Power of Will
192. Aids to the Development of Will Power
193. The Harvest of a Controlled Desire
194. The Signs of Growing Will
Chapter 19
Self-Development and the Spirit of Selfless
Service
195. Purity of Mind and Selfless Service
196. Fields for Cultivating Selflessness
197. Definition of a Selfish Action
198. Evils of Selfishness
199. Social Scavengery
200. Spiritual Triads for Practice
201. Censoriousness and Self-Reformation
202. The Graded Levels of Spiritual Growth
203. The Three-Pronged Method
204. Mental Power Through Controlled Thoughts
Chapter 20
The Transcendental Reaches of Blessedness
205. Contentions of Contrary Temperaments
206. The Factor that Determines Happiness
207. The Experience of Peace
208. Peace of Mind
209. The Conquest of Happiness
210. Peace of the Inner Self
211. Sources of Blessedness
PART V
The Evolutionary Aims and the Techniques of Spiritual
Perfection
Chapter 21
The Essentials and the Evolutionary Aims of
Life
212. Godhead: The Objective of Aspiration
213. This is the Goal
214. The Essentials of Life
215. Lessons in the School of Life
216. Is Life Evil?
217. The Meaning of the Absolute in Actual Life
218. The Wisdom of Life
219. The Hindu View of Life
220. The Chaotic Nature of Worldly Life
221. The Rich Expansive Life
222. Transempirical Passages of Life
223. Significance of Life and Death
224. Integral View of Phenomenal Existence
225. Aims and Ideals
Chapter 22
The Aspirant and the Innate Impetus Towards the
Infinite
226. The Restless Quest
227. Symptoms of Spiritual Adolescence
228. The Divine Discontent
229. The Best-Qualified Aspirant
230. The Wrestle Against Finitude
231. The Theo-Centric Vision
232. Summits Beyond Summits
Chapter 23
Man: His Inheritance and His Destiny
233. Metaphysical Significance of Man &endash; I
234. Metaphysical Significance of Man &endash; II
235. Metaphysical Significance of Man &endash; III
236. Metaphysical Significance of Man &endash; IV
237. An Integral Study of Man
238. Man: A Centre of Limitless Powers
239. The Inheritance of an Endless Empirical Past
240. Man: His Divine Heritage
241. Man: His Divine Destiny
242. Man: His Essential Nature
243. Infinite Delight
Chapter 24
Sadhaka and Some Aspects of Sadhana
244. Typical Personality Traits of an Aspirant
245. The Habit of Dillydallying
246. Several Succeeding Stages of the Purificatory
Process
247. The Core of Conscious Spiritual Effort
248. Necessity for a Decisive Step
249. Retroaction of Samskaras in Sadhana
250. Principles and Their Perversion &endash; I
251. Principles and Their Perversion &endash; II
252. The True Import of Self-Control
253. Struggling Aspirant's Sheet-Anchor
254. The Aspirant: An Individual Apart
255. The Hidden Enemies of Aspirants
256. Factors that Run Counter to Progress
257. The Rewards of Spiritual Endeavour
258. Spiritual Sadhana and Its Results
259. The Need for Endurance in Sadhana
Chapter 25
The Guide and Spiritual Guidance
260. The Guide: A Constitutional Necessity
261. Greatness of the Guru
262. Indispensability of Guidance from the Guru
263. Do Not Despair
264. Psychological Wisdom
265. The Tragedy of a Wasted Life
266. The Childlike Heart
267. The Folly of Human Judgement
Chapter 26
The Dynamics of Devotion
268. Devotion: A Fruition Experience
269. Services Tendered by Devotion
270. Love Begets Love
271. The Devotee and the Cultivated Love
272. Spiritual Excellences
273. Twin Dependency of Devotion
274. Devotion: A Ritual, a Discipline, a Meditation
Chapter 27
Evidences of the Divine Presence
275. Interrogatory Approaches to the Supreme
Intelligence
276. Rhetorical Questions On the Reality of God
277. The Intangible Power Behind the World-Show
278. The Reality of the Unseen
279. Manifestations that Disclose Divine Wisdom
280. Nature: A Mirror of Divine Omnipotence
281. The Finite Display of Divine Attributes
282. The Meaning and Spirit of Truth
283. The Benign Power
284. The All-Pervasive Lord
285. The Being is Beyond the Mind
286. Amazing Response of the All-Merciful
287. The Laws and Love of God
288. The Thought of the Divine
Chapter 28
Fate, Fatalism and Free-Will
289. The Mechanism of Destiny
290. Free Will and Fatalism
291. Fate
292. The Boomerang Character of All Action
293. Construct a Wheel of Fortune
294. Fatalism and the Doctrine of Karma
Chapter 29
Frowns of Fortune and Spiritual Growth
295. Progress by Ordeal
296. Conditions for Sainthood
297. Suffering and Pain
298. Necessity of Adversity
299. Results of Trials
300. Sequences of Dispensation
301. The Right Frame of Mind
Chapter 30
Continence and the Techniques of Sex-Sublimation
302. The Transformation of the Seminal Energy
303. The Maintenance of Brahmacharya
304. Spiritual Psychology of Sex Attraction
305. Six Methods of Sex Sublimation
306. Philosophy and Forms of Physical Passion
307. Sublimation of the Emotion of Anger
308. An Objective Process of Sublimation
309. An Analogy from the Field of Electrons
310. Restraint and Its Results
Chapter 31
Philosophy and Philosophizing
311. The Pursuit of Philosophy
312. Philosophy: An Intellectual Science
313. Requisites of Philosophizing
314. A Method of Philosophizin
315. Some Philosophical Reflections
316. The Object of Philosophic Search
317. Science, Philosophy, Religion and Spiritual
Experience
Chapter 32
Integral Yoga and the Limitations of Science
318. Scientific Knowledge and the Experience of Yoga
319. Science and the Perception of Yoga
320. The Limitations of Science
321. A System of Self-Development
322. Groundwork of Yoga Practice
323. Component Parts of Yoga Practice
324. The Pivotal Point of All Yoga
325. Integral Development
326. The Integration of Yoga
327. The True Synthesis of Yoga
328. Facets of Development
329. Spontaneous Ascent of Kundalini
330. The Uniqueness of Asanas
331. Mastery Over Nature's Powers Through Pranayama
332. The Carnegie Principle and Raja-Yoga
333. Uses of Yoga
334. Personality of a Yogi
335. Supernormal Powers
336. Most Prominent of the Methods
337. Manifold Methods of Approach
Chapter 33
Vedanta: Its Disciplines and Its Value
338. The Functions of Vedanta
339. Being Oneself
340. The Witness: A Philosophical Explanation
341. The Perception of the One Self
342. Principles of Vedanta Sadhana
343. Vedanta Technique of Self-Transcendence
344. The World: A Wondrous Fair
345. The Upanishad's View of Food
346. The Method of Vedanta
347. Uses of Vedanta
348. Influence of the East on the West
Chapter 34
Religion: Its Philosophy and Its Purpose
349. Religion and the Modern Man
350. The Central Theme of Religion
351. A Definition of Religion
352. The Religion of the Heart
353. The Essential Unity of all Religions
354. Wisdom Behind Religious Observances
355. Ethics and Sociology
356. The Religion of Religions
357. Unity of Religions
APPENDIX
The Enduring Bases for International Ideals
358. Indian Social Ethics
359. India and Modern Civilization
360. Individual Good and the Welfare of Mankind
361. Practicable Ideals for the Nations
362. The Importance of Ethics
363. Towards One World
364. The Central Meaning of All Relationship
365. Science and Technology
366. The Ultimate Message
Glossary of Sanskrit Terms Occuring
in this Book
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