Sivananda Yoga FAQ
Q 1: How does the Yogi see the subtle rudiments of matter with his Yogic vision?
A: As you would see the material objects with the help of a material instrument in the form of the eye, the Yogi would see subtler objects through the help of subtler instruments. Except in the plane of intuition, in all other lower planes, there exists a subject-object relationship as far as cognition is concerned. The only thing is: the instrument used in perceiving the object should be of the same material of which the object of perception is made.
Q 2: How does the Yogi see the subtle rudiments of matter with his Yogic vision?
A: As you would see the material objects with the help of a material instrument in the form of the eye, the Yogi would see subtler objects through the help of subtler instruments. Except in the plane of intuition, in all other lower planes, there exists a subject-object relationship as far as cognition is concerned. The only thing is: the instrument used in perceiving the object should be of the same material of which the object of perception is made.
Q 3: What are the methods to develop unruffled serenity and mental composure under all conditions of life? Is absolute serenity possible of attainment?
A: Consider yourself as dead to the world or the world as dead to you. Develop Atma Vichar Sakti. Identify not with the mind, senses and intellect or with any of the other modifications of the mind. Always be engaging yourself in the thought of the Divine. Have no thought of yourself or the surrounding world. Be absolutely indifferent to yourself, as you ought to be towards the surroundings, the various daily happenings and the worldly repercussions. Knowledge of the Self, when once attained, absolves one of all mental disruptions and psychic derangements. Where there is firm-grounded knowledge of the Self in the spiritual seeker, where there is the consciousness in him that “all indeed is Brahman, Sarvam Khalvidam Brahma” and that he is none other than that Supreme Brahman, and where he understands that all happenings– good, bad or mixed– are but passing phases on the screen of the world, there can never be any ill-balanced mental life. It is the mind that is the sole cause for bondage or Moksha. The mind is the substratum behind pleasure or pain, happiness or misery, success or defeat. Rise above the pairs of opposites by resorting to a Guru and his instructions. Study the lives of saints who underwent various trials and the books by realized souls. Develop the spirit of true surrender wherein you have no thought of body or bodily needs or self-protection even in the slightest degree and wherein you forget the idea of life and death altogether. Serenity is merely mental. Therefore, cultivate mental equipoise by gaining spiritual knowledge.
Previous FAQs at http://www.sivananda.org/teachings/faq/faq.html
Keep a fixed time each day for study of scriptures (Svadhaya). Study thoroughly and unhurriedly with an alert mind and without interruption. – Sri Swami Sivananda
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Glossary
AVIDYA – nescience; ignorance of our true nature; all consciousness or knowledge, so long as it is restricted to the subject-object manifold
This world of experience is due to the force of Avidya. It is the force of Avidya that plunges us into the ocean of Samsara. It is a negative power which makes us forget our divine nature. Avidya operates through the mind, and the mind functions through the time, space and causation. Avidya is an illusory power that disintegrates the Divine into a million different fragments. Pleasure, pain, desire, Karma, attraction, repulsion, delusion, pride, lust, egoism, anger, jealousy, the three bodies, five sheaths, are all effects of Avidya. Avidya is the source of all ignorance, sin and misery. Avidya is beginningless (Anadi) but it has an end.
As soon as one gets knowledge of the Self, Avidya terminates. Brahman appears as the world on account of Avidya, just as the rope appears as snake in the dusk. If we bring a lamp, the snake disappears, but the rope alone remains. Even so, when we get knowledge of Brahman, the appearance of the world will vanish. Avidya is not negative, but is positive (Bhavarupa). It is absence of Knowledge. It is erroneous knowledge. Avidya or Ajnana which constitutes the causal body is the cause for the two bodies, gross and subtle.
It is impossible to define the nature of Avidya. It is not real, because it vanishes when knowledge of the Self dawns. It is not unreal, because we experience it unlike the horn of a hare or a barren woman’s son. It is not a non-entity as it is destroyed by Atma Jnana. It is through the force of Avidya that the ignorant Jiva has mistaken the impure mortal body for the pure immortal Self and says I am a Brahmin, I am a Pandit, I am a householder, I am beautiful, I am lean, I am a doctor, etc.
Complete glossary can be found at:
http://www.sivananda.org/teachings/glossary/glossary.html
It is in the nature of man to strive for happiness, but all the happiness which he can gain by his actions is only of limited duration. The enjoyments of the senses are transient and the senses themselves are worn out by too much enjoyment. – Sri Swami Sivananda