In the next fifteen years, a number of young people now growing up will shine as devoted aspirants in the spiritual field; they know that each of them is Nithyam, Sathyam and Pavithram (eternal, truth and pure) and that they are Amritha-puthraas (children of immortality). They are growing in Viveka and Vairaagya and they are purifying themselves by Naamasmarana. But the elders are laughing at such boys because they have taken to the godly path. Perhaps they will be happy if their children loiter in the streets in groups, smoking and swearing, and staring at posters.
The elders should be elated that their children are on the royal road to real joy and contentment and that they will be serving themselves and the world much better. You do not know how to make an ornament out of gold; so you give it to a gold smith. Why worry if he melts it and beats it and pierces it and pulls it into wire and twists it and cuts it? Let Him who knows the art shape the child into an ornament of society; do not worry.
You must grow day to day, not only physically but in the spiritual life also. How long are you staying on in the primary school, writing down the letters of the alphabet? Get up, demand an examination, pass, and move forward to the higher class!
The Jeevi must master the inner World first
….Many might discourage you and say that meditation and worship can be taken up after you reach a ripe old age, as if they are the prerogatives of or special punishments for the aged. Enjoy the world while you can and then think of the next – that seems to be their attitude. The child takes its first few steps in the comparative safety of the home: it toddles about inside, until its steps become firm, until its balance is perfected, and until it can run about unaccompanied and without fear. Then only does it venture out into the streets and the wide world beyond.
So too, the Jeevi (living being) must master the inner world first; become impervious to temptations, it should learn not to fall when the senses trip its steps; it should learn the balance of mind which will not make it lean more to one side than to the other; and then, after mastering this Viveka (discriminatory wisdom), it can confidently move out into the outer world, without fear of accidents to its personality
Man’s basic Nature seeks inward Contentment
Do not tell Me that you do not care for that bliss, that you are satisfied with the delusion and are not willing to undergo the rigours of sleeplessness. You basic nature, believe Me, abhors this dull, dreary routine of eating, drinking, and sleeping. It seeks something which it knows it has lost – Shaanthi (inward contentment). It seeks liberation from bondage to the trivial and the temporary. Every one craves for it in his heart of hearts. And it is available only in one shop – Contemplation of the highest self, the basis of all this appearance.
However high a bird may soar, it has sooner or later to perch on a tree top, to enjoy quiet. So too, a day will come when even the most haughty, the most wilful, the most unbelieving and even those who assert that there is no joy or peace in the contemplation of the highest self will have to pray, “God, grant me peace, grant me consolation, strength and joy.”
Discourse of Sathya Sai Baba, Mahaashivaraathri, Prashanthi Nilayam, 7 February 1959
Published by Sri Sathya Sai Books and Publications Trust
Web posted at Jun 17, 2001
Amavasya -The new moon (rather the no-moon) night would be falling somenight next week… An article related to The Goddess and the moon… courtesy: http://www.kalimandir.org/library/libraryhome.asp?page=index
by Amarananda Bhairavan
Except from Kali’s Odiyya, A Shaman’s True Story of Initiation, Nicolas-Hays, York Beach, 2000, (pp. 73-77).
My aunt began to explain the importance of amavasya meditation by defining amavasya as a cyclical period of mystical opportunity that occurs every lunar month when the solar and lunar masses aligned themselves imposing their collective energies upon earth.
“Amavasya is the first night of the first quarter of the lunar month, when the moon is invisible. Mystically, this is the period when the sun and the moon dwell together,” she explained.
“The sun and the moon are sensory manifestations of subtle but vaster entities of the masculine and feminine energies that govern this system. They have proportionate representations in each of us. The pervasive incinerating energy of the sun floods us during the day. This is seen as the fiery forces of ha, the life force that course through pingala, the right channel of the astral-self. The sun is the extroverted, masculine presence casting its light and energy of action upon the physical domain. Every shape is thrown into sharp relief by this light of logic. This is the domain of the physical mind, physical awareness. But, this very light is blinding!” she warned, giving us a sharp look.
“It blinds what?” I asked, bewildered.
“It obscures the realm of intuition, and pushes it into the background,” she cautioned, shaking her finger at us.
“The moon, on the other hand, sheds the light of feminine, intuitive energy. This represents the dream awareness and the intuitive mind. Like the moon, this awareness waits for the sun to sleep, waits for the clamor of the day to calm. Then it shines…softly…after dark. It is the light shining on the secret path. This is equated to the tha energy that courses through ida, the left channel of the astral-self. Objects are not thrown into sharp relief, by this light. Instead, shapes blur into each other. Nor is this domain restricted by the rules of logic. The intuitive mind is fully expressed when the physical mind sleeps.”
“Aunt Preema, is the night filled with feminine energy?”
“Yes, Shambu. The night is female. When you are awake at night, the physical mind is apprehensive of the dark, because it is in an alien realm — a realm of alien awareness. Twilight is the best time to meditate, to begin quieting the physical mind. For it is during twilight that either the night transits into the day or the day into the night. It is the perfect time when the physical mind begins to wind down and the intuitive mind takes over, a brief period when these two minds can be brought to each other’s awareness. Twilight is a good time to still the physical mind without putting it to sleep, and connect with the intuitive mind. That is the secret path. The physical mind learns to lay aside its fear and to relinquish control. It gradually perceives the intuitive mind. Having done this, it merges with the intuitive mind. This is amavasya, the merging of the masculine into the feminine, just as the energy of the sun is absorbed by the energy of the intervening moon,” said my aunt.
According to my aunt, amavasya is the conjunction of the sun and the moon; a time when the earth is shielded from solar astral energy. Mystically, it is a time when the logical mind is deprived of solar astral support and the intuitive mind becomes dominant because of the overwhelming presence of lunar astral energy. While the solar astral energy is assimilated by the moon, the masculine ha astral energy merges with the tha astral energy in the being of an initiate. At this time, initiates into mystical mysteries can easily withdraw the out-flowing sensory awareness of the physical mind, and route it to reinforce the dream awareness of the intuitive mind, thus merging the male with the female.
In normal humans, the ha and the tha energies remain separate and unbalanced in their flow, causing varied “disorders of perception” from the mystical standpoint. But amavasya is a natural, cyclical opportunity when planetary and astral forces join and prepare an environment favorable for the merging and harmonizing of the corresponding astral energies in an initiate.
“Mother, you said that the sun and the moon have masculine and feminine representations in our beings. Does earth have a similar representation?”
“Our bodies are of earth. Earth represents the instinctive, grosser female in you and me. The feminine representation by the moon, on the other hand, is in the supernatural, intuitive, feminine energy in us. Is this aspect clear?”
“Yes,” Sandhya nodded.
“The solar ha energy of pingala is life-force, and the lunar tha energy of ida is consciousness and awareness. Life force is moving…and…and active adn forceful as the name implies,” said my aunt animatedly. “But consciousness and awareness are mere presences, subtle telltale wisps of the willow. The dream mind’s awareness does not come from a logic that blunders through with force and tedium. It is an all-pervasive knowingness of being.” My aunt droped her voice to a tender whisper.
My aunt said that until amavasya, just as the sun and the moon are separate, there is a polarity within each individual, causing a split in the astral energy that manifests as an incomplete female and her breakaway male. amavasya is the night of joining that entails a brief period of chaos, a chaos resulting from interpenetrating energies in the process of merging. The male energy merges with the female, ceasing all polarities, just as the sun surrenders its astral energy to the moon during their conjunction. This union makes it possible for the being to shine with the full splendor of completely expressed light of intuition.
The period from amavasya to purnima (full moon) sybolizes the individual’s gradual awakening and transcendence into the fullness of being, to shine with the light of the full moon. After absorbing the masculine energy, the feminine self shines repleat. As with each night a fresh facet of the moon is brought to light, the mystics experience this awakening gradually. Thus, like the sixteen phases of the emerging moon, the mystics identify sixteen kalas or aspects of the Divine Mother emerging in them.
In the initiate, the emergence of each aspect of the divine female is heralded by a unique celestial harmony, which was heard as a syllable. On each night of meditation from amavasya to poornima, sixteen different syllables manifest as the joined, androgynous energy ascended through the the central astral channel called shumna. On the sixteenth night, this energy is absorbed in the light of the Divine Mother. The combined sound of these sixteen syllables is heard by the mystic as the mantra Shoodashaksharii — meaning “She Whose Form is of Sixteen Syllables.” My aunt said that what the Divine Mother revealed in Her totality is experienced by the initiate as the sixteen-armed goddess (each arm representing a phase of the moon and revealing an aspect of Her divinity). In this form the goddess embodies Her benign and destructive functions. I asked my aunt to explain this.
“With the eight arms on Her right, the Divine Mother creates and nurtures the universe. And the height of Her benevolence, Her upper most arm of Her eight right arms is lifted high, palm and fingers open in divine benediction. The uppermost of Her left arm hold a scimitar whith wich the Divine Mother begins to dissolve the univers. And the bottommost left arm holds a severed head, sybolic of complete annihilantion,” she explained.
The light of the full moon is considered the light of the Divine Mother. That is why the odiyyas, mystics, and the tantrics consider full-moon meditation a special spiritual treat, similar to amavasya meditation, which symbolizes awakening. While mystical experiences on an amavasya night signal the transmutation of an initiate into an awakened mystic, mystical experiences carried through into the full moon transformed this awakened one into an active mystic.