Writings  -  Messages  -  2009

Letter to Shyam Chaytana Satsangee

Swami Shyam
Shaanti Sneh Samataa
World Centre
Kullu, Himalayas, India

January 30, 2009

Dear Shyam Chaytana Satsangee,

When you perceive that there is no perception of deep sleep, the dream state or the waking state, then treat it that the space that remains still in Pure Awareness is the space of Turiya, the fourth state, or Shuddh Chaytana—Pure Awareness. If you meditate and find this state taking place again and again in meditation, then, when you come into the waking state after opening your eyes, know it from me that the state of the dualistic mind is being purified, although not fully.

If you have not succeeded in unfolding the human mental consciousness into this Turiya state, then treat it that it is still the state of ego, or ahankaar, in which there exists the ignorance of your Pure Self, the Source. This ignorance is of the kind which decides through the mind that bodies are the mixture of sentient and insentient stuff or space, and that things and forms, which have no indication of the sense that sentient beings have, are jar, unconscious or insentient. Because of this mental consciousness, a human being wants to attend the longevity of the human body life. This is called the consciousness of the body, or selfish, mental awareness.

At that time, due to this state of selfishness, a human being cannot fully love others selflessly. Even when he loves others, there is always a tinge of selfishness for some joy for his body, because this type of love for others contains the desire for happiness for himself. On the other hand, if a person attains for himself the knowledge of Turiya Consciousness, then selfishness is reduced, because selfishness indicates the sense of ignorance due to the state of consciousness called ahankaar.

First of all, ahankaar chaytana, the state of ego-consciousness, opens in the head of a human being, and immediately, instantaneously, ignorance follows. Then the mind of the human being completely forgets the selflessness of Pure Love Consciousness, even though it exists and the very child is the manifest form of that Purity. After this forgetfulness, the mind of a human being becomes tainted with the ignorance of the Self, thus all the activities performed by him are performed on the basis of attaining the sense of happiness for his body, mind or ego-self.

The name of this agyan, or ignorance of the Self, is ahankaar, the sense of the individual I. A second name for it is samvaydan, or world knowledge. A third name is sphuran, or the arising of sense. A fourth name is kalpana, or imagination. A fifth name is bhaavanaa, or the sense of “I am” or “This is.” And a sixth name is kalna, the utter sense of duality. Whatever number of names are given, it is the same ignorance, which is always ignorance of the Pure Being, or Source. These names for ignorance are the names of the mind, which is the word for it in English. In this mind, the knowledge of things, forms, persons and species is contained and is called the knowledge of the world, or worldly things. This type of knowledge of things and persons is called illusory consciousness, or the ignorance of pure gyan, or pure knowledge

As long as the consciousness of the human mind remains, with its characteristics of agyan, ignorance, or ahankaar, bhraanti, or illusion, till then a human being knows in his mind that happiness will come by depending on possessing many likable things and persons. In that mental awareness, he cannot remember or know that the source of all kinds of happiness, whether temporary or long-lived, is felt by his Pure Knower, the Pure Consciousness, the Self Pure, or the Turiya state of consciousness, which is the space or store of Bliss or Aanand, as only one centre without a second.

In that Turiya state, which is the centre of all kinds of states of consciousness, there remains a constant space of Aanand or Bliss without any break, and it never gets divided into small or big kinds of pleasure. It is a realized fact that as long as body-consciousness remains in a human being, or the sense of “I am—as a body,” a man with his understanding will say that the Self, or I, is only his body, even though he can never see or hear or touch that I. Just because of this illusory consciousness, which knows I as the body, he continues knowing “I am changing. I am increasing. I am decreasing. I am doing and I am not doing. I am living and I am going to die.” As long as this state of ignorance or illusion remains, then the sense of worry, pain, unhappiness, attachment, sadness, or the sense of possession arises, and then it is said that a human being is blind to his Self and has the knowledge of his I as the body.

If a human being does not succeed in removing this ahankaar, which produces agyan or ignorance, he will never attain the undivided sense of joy, or Aanand. The fact is that man is born as a human being only to develop and grow for the sake of unfolding the sense of the knowledge of his own Self, the Bliss or Aanand, which is the source of all things and forms.

When a child is born and grows up, then during his growth, the ego or ahankaar sneaks in by itself, without his even reading and without any training. Then that takes the shape of mental consciousness, which is called the mind. The cause of this ego-sense is not quite understood by a human being—what it is, how it is, why it is, and at what time it arose in his head—because its appearance is illusory or imaginary, in the same way as the sense “I am the body and I see forms” appears in the dream state. In this way, I appears. In exactly the same way as the I-sense arises in a dream—without any invitation or without knowing—so too the ahankaar arises by itself in the waking state. Then, ignorance unfolds, and the sense of the Self, or the original Space, cannot be known. It remains forgetful, as a human child is born with his body—innocent, yet ignorant of the Self.

Even when such a child becomes grown up, due to the state of ignorance remaining in these three states—deep sleep, the dream state, and the waking state—he cannot unfold the knowledge of his true Self as Pure, Free, Forever. This human appearance and the appearance of all the things in the world are the creation of this infinite ahankaar, or infinite ego. As a human being does not know what it is, so it is called the mental, illusory creation of the creatrix, maayaa. Thus this art, known as the manifestation or formation of the world, is attributed to maayaa, the creatrix. That is why the ahankaar, or ego, is also the creation of this maayaa as agyan, or ignorance. Although people in the world appear to be conscious as well as unconscious, they find it hard to know why they are made as forms who remember the ignorance in themselves.

It has been understood by the realized one that every child is born out of Purity, but just because his system becomes the form of a body, his Pure Being, or Purity, gets mixed or united with the body. That is why every child knows “I am always knowledgeable that I am a body, you are a body, and this is the world,” so much so that every human being understands intellectually that his form, the body, is I, the Self. Since he is an individual and cannot know that the I is a space finer than the sky, out of ignorance he always knows “I am an individual little body.” He definitely knows “I feel I should be free, but I cannot have the knowledge of freedom, because I know the body is I, and since the body is changing so I am also bound to change.”

Every human being knows that his ego is not free from this mixture in the three states of deep sleep, the dream state, and the waking state. Because of this ahankaar-consciousness, even though a child grows and becomes a big man and a great man, he always remains either happy or unhappy, worried or for some time not worried, fear-stricken or sometimes not fear-stricken. Every human being thinks he is born as a body with his I in it, and since the body is changing in varieties of shapes, forms and conditions, he is also changing.

As long as this ground or seed of ahankaar—which mixes the ahankaar with the body and so his I gets bound—remains intact and continues mixing or adding the I to the body, a human being cannot have the sense of freedom: that is, unless he realizes his Self in Pure Existence, before vaasanaa arises as the ahankaar-creator, just as the sunshine arises from the sun. If he cannot give it up, he will not be able to feel free at all.

If anybody becomes fortunate enough to have the type of inquiry that “I should become free from this illusory mind-consciousness and purify this sense of otherness or ignorance, so I am seeking the purification of this mental consciousness,” then he should know that he needs to find some way or technique that makes him, or his I, free from the three states of consciousness. That is possible when he comes to know the practice of meditation with closed eyes for some time, because that is the state of Pure Awareness, the true nature of the space of his existence as a body. The name of this purity is Shyam, or Shyam Space. One has to be instructed to examine it in order to recognize his own Self.

In this technique of practising meditation, vaasanaa—which makes ahankaar and thereby ignorance of the Self—disappears and gets dissolved for some time. Then, whatever remains is recognized as Shyam Shuddh Chaytan, or Pure Space as Shyam Consciousness. It has no name and no form, thus it is not like the body or the states of deep sleep, dreaming, or the waking state. Therefore, it neither increases nor decreases. Rather it is so pure in itself that it cannot be cut the way the body is cut, it cannot be burnt the way the body is burnt, it cannot even be made wet as the body is made wet, and it cannot be blown by the wind the way the body can be blown completely. The information about this Pure Space of Shyam Chaytana is in the Gita shlok or verse which reads:

Nainam chindanti shastraani
Nainam dahati paavakaha
Na chainam klaydayanti aapo
Na shoshayati maarutaha

Swami Shyam
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