Solution of Nightmares

Date: 30 Mar 2012 21:08:36 -0000
From: "Manoj"
To: am-global@earthlink.net
Subject: Solution of Nightmares

Baba

PS Intro: Here Baba is describing what happens in the severe summer season. It can also be equated with bad or difficult times in one's spiritual life. When the sadhaka is feeling out of their devotional flow then the mind is dry like a desert. The softness and fulfillment of the mind withers away. Everything becomes drab and lifeless. The sadhaka's heart of that dark time is reflected in this song. Here summer season means that state of mind devoid of devotion.

Prabhata Samgiita #3003

A'mra vaner madhu jhare ja'----y

Vasanteri haoa' digante ha'-ra'y
Vasanteri haoa' digante ha'-ra'y
Vasanteri haoa' digante ha'-ra'y
Nida'gher ta'pe a'j kokil bhuleche ga'n
A'-----------------------------------a'

Nida'gher ta'pe a'j kokil bhuleche ga'n
Nida'gher ta'pe a'j kokil bhuleche ga'n
Nida'gher ta'pe a'j kokil bhuleche ga'n
Shya'malima' ha'-ra'no ven'u vane nei ta'n
Ba'dal meghe na' dekhe mayuro nis'pra'n'
Na' phot'a' mukul a'tape shuka'----y

Amra vaner madhu jhare ja'----y
Harit trin'e legeche haridra'- cha'--p
A------------------------------------a'
Harit trin'e legeche haridra'- cha'--p
Harit trin'e legeche haridra'- cha'--p
Harit trin'e legeche haridra'- cha'--p

Jeno se baye ja'y dustar anuta'p
Cepe ra'kha' marmer jata chilo santa'p
Us'n'a ma'rava a'nkhite mila'----y
A'mra vaner madhu jhare ja'----y


LINE MEANING FOR PRABHATA SAMGIITA #3003

The nectar of the mango grove has dried up. The vernal breeze has gotten lost in the horizon. The nectar of the mango grove has dried up.

The burning heat of summer makes the cuckoo bird forget its song. It has stopped singing. In the greenless flute groves, there is no resonance. Not seeing the monsoon clouds, the peacock is half-dead and lifeless. The unbloomed flower buds have withered away in summer's scorching heat. The nectar of the mango grove has dried up.

Because of the intense summer heat, the green grass has become yellow - as if it is facing a terrible ordeal. Whatever suppressed and painful feeling was in the heart became one with the hot desert storm. The nectar of the mango grove has dried up...


PURPORT FOR PRABHATA SAMGIITA #3003

Summer season has come. The nectar of the mango grove has dried up. The unrelenting sun is baking and cracking the earth. The vernal breeze has gotten lost in the horizon. The hot summer wind is blowing.

The nectar of the mango grove has dried up.

The burning heat of summer makes the cuckoo bird forget its song. It has stopped singing. The world has lost its beauty. In the greenless flute groves [1], there is no resonance. The lush vegetation has lost its vitality. Not seeing the monsoon clouds, the peacock is half-dead and lifeless. The unbloomed flower buds have withered away in summer's scorching heat. Everyone wishes for the arrival of cool, refreshing rain. O' Parama Purusa, devotees long for the showering of Your grace and devotion in their melancholic heart.

The nectar of the mango grove has dried up and the hot wind is blowing.

Because of the intense summer heat, the green grass has become yellow - as if it is facing a terrible ordeal. Whatever suppressed and painful feeling was in the heart became one with the hot desert storm. This entire scene of the floar and fauna in the summer season is similar to all the agonies and pain of the heart which was unexpressed in my mind. Now it is taking form by this summer storm. Inside and outside are same. O' Lord the suffering and pain of not getting You is expressed by this summer storm.

Baba I want You...


NOTES FOR PRABHATA SAMGIITA #3003

[1] The flute is made from the cane plant, that is why cane plants are also known as flute groves.

End Note: One key point to be aware of in this ongoing translation work is the danger of being overly literal. For instance, in Bengali it is said, "jal kha'bo" literally meaning "Will eat water"; whereas the better translation is "I will drink water." Whenever and wherever possible, a good translation will aim for the spirit of what is being said, and not the bare, literal meaning.

== SOLUTION OF NIGHTMARES ==

Namaskar,
Here is one of Baba's key teachings for sadhaka life.

Baba says, "You may ask, "How can I do pun'yam while sleeping? In the wakeful state, I may do Pun´yam. But while sleeping, how can I do Pun'yam? Can you? Yes, you can. What's the difference between habit and nature? When habit becomes one with your existence, it is called nature...By constant practice or under pressure of circumstances, one becomes habituated, and by encouraging this habituation, it finally becomes nature."

"This is auto-suggestion. "Now it is time for my meditation", what is it? You are trying to habituate yourself. But when you cannot live without puja, then it has become your nature. Try to make it what - habit or nature? Nature. I never take

a drop of water without doing puja. Why? It has become my nature. And I want that all of you should make it your nature also."

"When auto-suggestion will become your nature, what will happen? While sleeping you will be repeating that japa (repetition of mantra) in your unconscious mind. You are sleeping, so conscious mind is not active. You are not having any dream, so your sub-conscious mind is also not active. But unconscious mind is there. Automatically there will be japa. 24 hours you are doing Pun´ya. While you are sleeping, you will be engaged in doing japa and using your incantation. Kuru pun'yam Ahora'tram." (Ananda Vacanamrtam, Part 14)

In this materialistic era, people suffer from so many psychic problems such as nightmares etc. The difficult issues one encounters during the day get turned in  nightmares during sleep by the untrained mind.

For example one might dream that their business went bankrupt, or one might dream of quarreling with a friend, or one might dream of being scared about unknown events in the future. All these types of disturbing ideas may take place in the mind during sleep. Even worse is that when one wakes up then they feel depressed and worried because of such types of crude dreams and nightmares.

In His above teaching Baba carefully describes to us that if we train our minds to repeat our ista mantra during the daytime then the same will happen at night. In which case all our dreams will be sweet and blissful - ever floating in His divine vibration.

Namaskar,
Manoj

A Clear-Cut Difference

From: "K. Deva"
To: am-global@earthlink.net
Subject: A Clear-Cut Difference
Date: Wed, 08 Jun 2011 22:35:15 -0700

Baba

              == A CLEAR-CUT DIFFERENCE ==

Namaskar,
Our AM ideology provides perfect analysis and explanations in all the
directions. As margiis we should be familiar with all His teachings
for both our own growth and development as well as to clear the matter
with others.

Here is one matter that is commonly misunderstood. For us however, we
should know the clear-cut difference.

                                                         
                       A'TMA' VS MIND

All margis know that the a'tma' is the witnessing entity of the mind. As a
witnessing entity, its activity involves just that-- witnessing what is
done by the mind. That means the a'tma' watches all those actions, good or
bad, done by the mind. The a'tma' sees those things but it does not get
affected in any way.

However the opposite is the case with the mind. The mind gets completely
affected by all its various activities and actions.

Baba says, "Mana eva manus'ya'n'a'm' ka'ran'am' bandhamoks'ayoh...  Mind
alone is the cause of the bondage and liberation of human beings." (AV-1,
p.26)

Hence the mind is the cause of its own bondage, and mind is the cause of its
liberation. When the mind is affected, the mind acquires samskaras.

So the mind changes -- it elevates and descends, expands and contracts -- on
the basis of the actions which it performs.


                 A'TMA' AS THE WITNESSING ENTITY

Of course the a'tma' and mind are attached. But the a'tma' never gets
affected by its environment. It does not get changed in any way. Because
the A'tma' is just a witnessing entity. And that unit a'tma' is also
witnessed by Parama Purus'a.

So 'witnessing entity' -- the word itself -- means that a'tman does not do
anything. It just witnesses. But because it is living together with mind,
for that reason it looks as if it is getting affected. But it is not.

For example, if you are standing next to a site where some negative work
just as a robbery, is going on. Those who are sitting distant, they may
think from their distant vantage point, that you are also involved. But you
did not do anything. You are just a passive onlooker.

This is the very situation we find with a'tman. And Baba gives some
examples of how it is working.

Baba tells that the a'tma' is like a stage light on a stage. If there is a
drama being performed on the stage, the stage light witnesses it. And if
there is nothing happening on the stage, the stage light witnesses that.
Similarly, when mind is in action doing something, then a'tma' sees that.
And if mind is inert, doing nothing, then a'tma' sees that too.

Another example is "upahat". This is a Samskrta term. Here it is explained
by Baba that the a'tma' is like a mirror. If you put a red flower next to
the mirror, then it looks like the mirror got affected. As, the mirror
turns completely red. But it is not actually red. If you remove the flower,
then the color is gone from the mirror.

Similarly is the case, with a'tma'n. Many sinners are there, virtuous
persons are there, great persons are there, bad persons are there. All
sorts of positive and negative people exist in the world. But in all the
cases, no matter who they are, their a'tma' is the same--blemishless.
Because it is only the unit mind, not the soul, that gets affected by human
action. The mind gets tied up in negative things and positive things,
according to the nature of the action.

Where mind is merged into Parama Purusa, then there is no sinner and no
virtuous. That is one particular sloka, given by Baba.


                 MIND IS WHAT GETS CHANGED

So the main thing is, that mind is the entity which gets affected. The mind
is what gets brought up and down-- which gets elevated or degenerated,
according to the nature of one's thought and action.

In that spirit, the mind is the entity that does sadhana. It is mind which
ideates, 'I am Brahma, I am Brahma'. And when mind becomes pure, then it
becomes one with a'tma'. So the mind gets transformed.

Whereas, A'tma' is always the same. It never changes.

The entire process of spiritual progress on the path toward Him- that
process is experienced and undergone by the mind. If today the mind is
dirty, tomorrow it will be cleaned. And ultimately when various minds merge
in Brahma then they become the same.

But until the unit mind is not cleaned, it remains distorted. This is due
to samskara. And one has to suffer one's samskara. Or by the grace of a
great Entity, these can be exhausted. Or, when one does sadhana and Guru's
grace comes, then one is constantly involved in thinking of Him. And then
ultimately mind becomes one with Him. In this way, the whole process of
purification and moving towards the Cosmic Hub happens with the mind.
A'tma' just watches. It cannot be affected.

                                                  
                   A'TMA' INSPIRES THE MIND

In Ananda Marga Philosophy in a Nutshell-3, Question and Answer chapter,
Baba tells that a'tma' gives the inspiration to get peace.

Baba says, "A'tman can only provide inspiration or prerana; that is the
only action it can perform..." (APH-3, p.196)

The a'tma' always inspires the mind to do good works. If one's samskara is
not negative then one can listen to the call of the soul. And the mind
takes action on the basis of that inspiration. Otherwise, if one's
samskaras are too negative then their mind cannot hear the inspiration of
the a'tman. Means the mind fails to take action for its spiritual
development.

Baba has given the example of the magnet attracting the iron. But if that
iron is dirty, covered with mud. Then the magnet may not be able to attract
it. Similarly, so much inspiration is coming from Parama Purusa via the
a'tma', but there are many who cannot pay heed. Due to this, such people's
mind does not get any inspiration to move ahead.


         MORE EXAMPLES ABOUT THE PURITY OF THE A'TMA'

Here is another example of the unchanging eternal a'tma' or soul and the
changing, restless mind.

In Ananda Marga there is no such thing as "crude soul". Only "crude mind".
Because the soul cannot be crude. It is always the same, pure and
blemishless.

Now, one can say, "According to his samskara, samskara is attached with
that soul". But it does not mean that the particular soul gets changed or
affected by dint of that connection. It is just like, gold which is lying
in a pool of mud. The gold is completely pure. Nothing happened inside the
gold. But because mud touched the gold, that's why simple people think that
the gold became muddy, or blemished because of the mud. But inside nothing
happened.

However in the case of milk, if milk is touched by mud. Then the milk will
get infiltrated by the mud. So that is a different thing. Because it is
susceptible. But gold is not susceptible. Same way, a'tma' is not
susceptible. It is just witnessing.

So some things are susceptible to infiltration. And others not. And a'tma'
is that sort of thing. It remains pure, as it is.


                         SUMMARY

So this is the situation. A'tma' gives inspiration to mind for engaging in
higher pursuits and attaining infinite peace. Those who have good samskaras
hear that call. And by that way their mind gets opportunity to change and
progress. And all the while the a'tma' watches, an unchanged eternal witness.

A'tma' is blemishless and unchanging in nature; whereas the mind which takes
action and is constantly affected by its own actions.

Hence there is clear-cut difference between a'tma' and mind. But one,
possibly two persons have their own confusion about this. All that is
explained in the notes below.

                                            
                       BABA'S BLESSING

Baba says, "I have told you that you are never alone in this world-- the
Entity that guides the stars guides you also." (AV-3, p.63)

Namaskar,
Kamalanayana


Note 1: There are many terms which have been dogmatically created, due to
lack of understanding as to the impervious nature of a'tma'. Terms such as
maha'tma', dura'tma', papa'tma', etc. But this is not the way. Because
a'tma' cannot be affected by virtue, vice, or sin.

Baba says, "We sometimes use the words maha'tma' [great-souled], dura'tma'
[wicked], pa'pa'tma' [sinful], pun'ya'tma' [virtuous] and so forth. However
the a'tma' [soul] can never be great or wicked, nor can it be sinful or
virtuous." (SC-2)

Baba used to make jokes, that maha'tma' is not a good term. 'Mahan' means
'great', plus a'tma, equals maha'tma'. But the point is that a'tma cannot
become great. The a'tma of an ant, and the a'tma of a human being, the
a'tma of great souls and the a'tma of sinners. All a'tmas are the same.
Distortion came in their mind only. Some entities are elevated, some are
not. Some are sinners, some are virtuous. All these are qualities of mind.


Note 2: Of course throughout Baba's grand ideology He provides
crystal-clear explanations of all these topics related to a'tma' and soul
etc. One excellent section in particular is 'Life, Death, and Samskara'
chapter & others from Idea and Ideology Book and then many chapters from AM
Elementary Philosophy also address these things. And if anyone knows other
good references then they should also tell.


Note:           ABOUT OBJECTIVATED MIND

For those who would like to learn about the objectivated mind, kindly
refer to this letter:

http://am-global-01.blogspot.com/2008/10/onset-of-disease-human-health.html


     ********************************************
                  Honey is Eye-Medicine

Baba says, "Floral nectar can be collected from lotus and is very good for
all kinds of eye diseases, including retinal detachment...To extract the
honey, you have to employ the same method as doctors use to extract blood.
This is because many ants and insects feed on the honey. A syringe can
extract it without getting clogged up." (PNS-16, p. 33-34)
     ********************************************

Critical Point in Today's World

Date: Wed, 30 Mar 2011 15:37:16 -0000
To: am-global@earthlink.net
From:
Subject: Critical Point in Today's World

"Ka'che na'hi a'so kabhu, e ki toma'r bha'laba'sa'..." (PS 486)

Purport:

  Baba, You are my dearest One. You have deeply linked Yourself with my
whole existence. By Your grace my each and every thought & movement is
centering around You. Baba, You are the focal point of my life. You are
my Goal. Baba, I love You so much. Even then You never come close to me.
You are always keeping Yourself far away and distant. Baba, what type of
love is this of Yours. I have so much heart-felt feeling for You, yet
You are not regularly manifesting Yourself to me. You are not even
occasionally visiting me.
  Baba, by Your grace Your divine image immediately appears in my mind
whenever I come in contact with the sweet smell of flowers. When that
flower fragrance permeates the air I always feel Your presence. In that
blissful moment, I always think of You. It is Your grace. Baba, whenever
I feel happy, then suddenly You advent and shower Yourself in my mind
and heart. Baba, by Your grace in that instance You always come close.
Baba, You are the warmth of my heart-- the vitality of my being. Baba,
all the hopes and aspirations of my life are revolving around You.
   Baba, when I am not getting You in the deep core of my heart, then I
feel totally lost and restless. In that desperate situation, I just cry
& cry-- weeping bitterly for hours on end. Baba, all my desires and
longings depend exclusively on You.   Baba, You are so gracious; You are
my closest One. By Your grace You have filled my life and my whole
existence with Your divine effulgence & love. Baba, You are my
everything. Baba, I have only one longing: To be in Your close
proximity. Please be gracious...


          == CRITICAL POINT IN TODAY'S WORLD ==

Namaskar,
As the global issues emerge in more serious ways, as technology
speeds up life, as so many things come to a head in this transitional
period, we have to be aware of Baba's guidelines for keeping mental balance.


                  GAINING SUCCESS IN LIFE

In this world we have so many duties and responsibilities, so many
things to do. Especially being Ananda Margiis our works are countless--
endless, or so it seems. Society needs help in all the directions, in
all the realms, and by Baba's grace He has given us the pathway how to
proceed. So there is much to be done.

But one thing for us all to remember is Baba's timeless teaching that to
successfully do anything in this life it demands having a free mind-- a
balanced mind. That is, the mind should be free from all complexes.

Baba says, "To attain complete success in life, the fourth principle is
samata'bha'va, that is, mental equipoise, mental balance. There must not
be any complex in the mind -- neither superiority complex nor
inferiority complex." (Ananda Vacanamrtam, part 30)


                  COMPLEXES ARE A PSYCHIC DISEASE

               MENTAL EQUIPOISE IS A GREAT QUALITY

Here Baba further points out the negative nature of complexes and He
simultaneously directs us to keep samata'bha'va, mental balance.

Baba says, "Complex of any sort - superiority or inferiority - is a
psychic malady, a mental disease. You must maintain a psychic balance."
(Kolkata Dec 2 '79)

Thus mental balance is one central target in life. We should aim for
this in all circumstances. And once we have it, & by His grace can keep
it, then that is one of the best attributes a human being can have.

Baba says, "Maintaining a balanced mind is one of the greatest virtues.
There are no complexes in a balanced mind. One neither feels inferior
nor superior to others; one never fears anybody nor ever gets perturbed.
One maintains a mental balance." (AV-5)

So by striving for and achieving mental balance, then so many other plus
points come along with it. Then the mind will be complex-free, enabling
us to generate positive relations with one and all. Because when we do
not feel that we are better or worse than the next person, then it
becomes easy to establish a heart-felt connection. So that is one
distinct benefit.

In addition, Baba tell us that when one is in a state of samata'bha'va,
they will neither be fearful nor full of anxiety. They will remain in a
natural state of ease and contentment-- not burdened by any negative
tendencies of the mind.

All these positive outcomes are a tremendous boon for human existence.


                        LEADING A LIFE OF SEVA

Without question, one of the top-most results of having a balanced mind
is that then one will be able to maximally help and serve others.
Because when we can feel their joys and sorrows and understand their
problems then we can also present them with the solutions. In that case,
by Baba's grace, they can progress.

So with a balanced mind-- with samata'bha'va-- we can best lead a life
of seva, i.e. helping one and all to advance. And that is the dharma of
human beings: To make one's own self great and make others great also--
"...to lead others along the path of righteousness".


                        WHEN SAMATA'BHA'VA IS LOST

In contrast when due to lack of sadhana we are unable to attain a state
of equipoise or if we lose that stance of mental balance, then that
invites numerous problems for oneself and for others also.

In that case we are unable to weigh the pros and cons of life and end up
making poor decisions-- lowering our own position and misleading others
as well.

For example suppose Ram or Shyam prematurely forms an opinion about
others, a conclusion which is totally wrong or off-base. Then that
invariably leads to problems and harms others. In that case, in the
future nobody will want to listen to Ram or Shyam's words. Then that Ram
or Shyam will lose all their social prestige and respect. All these
pitfalls come from lack of mental balance.

That is why-- among other things-- Baba warns to stay balanced and not
proceed hastily.

Baba says, "Do not judge anyone to be good or bad hastily, nor express your
opinion." (CC-2, 'Society' chapter, pt #41)

As we can feel, Baba's specific guideline is that with a cool mind-- a
balanced mind-- we should view all the things in life, otherwise
countless problems will crop up.


                           BABA'S FINAL WORD

Considering all the angles, by Baba's grace it is clear that
samata'bha'va is one key point for human existence because with a
balanced mind we can help ourselves and help others. And that is the
greatest utilisation of this human life.
Hence as long as we are alive this should be our approach. Here
following is Baba's dharmic mandate.

Baba says, "You should remain in this world and do your duty with a
balanced mind." (SS-21, 'Jaeva Dharma & Bhagavata Dharma')

By Baba's grace may we all get success in this grand endeavour.

Namaskar,
Mahesh


Note 1:          HOW TO OVERCOME SUPERIORITY COMPLEX

Here Baba supplies us with the special formula for keeping mental
balance and not succumbing to any type of superiority complex.

Baba says, "People must always bear in mind that 'Whatever I have
acquired is all by the grace of Parama Purus'a. If He decides that I
should not possess wealth [or any other quality etc], He will take it
away at any moment He wishes.' So no one should feel pride about
anything under any circumstances." (AV-16)

By seeing everything as Baba's fathomless grace then we will not get
puffed up with vanity and instead will be able to maintain mental
balance at all times.


Note 2:          HOW TO OVERCOME INFERIORITY COMPLEX

In His below teaching Baba teaches us how to keep mental balance and not
fall into the depths of an inferiority complex.

Baba says, "What about the inferiority complex, that makes you think of
yourself as inferior to others? You must have noticed that the minds of
those who are less educated become a bit diffident: 'We don't have much
learning.' Again, those who are poor suffer from a similar diffidence.
'We are so poor, and have no one to turn to.' But what causes such
diffidence? [They forget that] everyone on this earth is a child of
Parama Purus'a; no one is big or small. All are related as brothers and
sisters.' (DKG)

By remembering we are all the beautiful expressions of that Divine
Entity Parama Purusa, then no inferiority complex can creep into the
mind. Then we will keep our mental balance.


Note 3:         BABA'S STERN WARNING FOR ALL SADHAKAS

Baba says, "When samata'bha'va is lost, then one begins feeling that
there is a group of people far inferior to oneself. Such a pattern is to
be observed in the case of people who have come to the city from the
village. They say that they don't feel like returning to the village, as
the villagers are illiterate and under-developed. This feeling is very
dangerous. And if such feelings creep into the mind as a result of
having acquired a little intellectual knowledge, the chances of
developing this complex are much greater in the realm of spirituality,
when a sa'dhaka begins feeling somewhat elevated with the development of
some occult powers and the feeling of a little bliss. In the second
stage of spiritual practice every sa'dhaka faces this test. One must be
very, very cautious, so that vanity may not develop." ('Dialogue of
Shiva and Parvatii- 3')


Note 4:       BALANCED MIND NEEDED TO TEACH AND TO LEARN

Baba says, "The third fundamental of education is that teachers and
students should have a balanced mind." (PNS-18, 'Talks On Education')

In His above teaching Baba guides us that mental balance is needed in
order to both guide and learn from others.


Note 5:          A SPECIAL TIP FOR KEEPING A BALANCED MIND

Baba says, "In order to have a balanced mind and to progress
spiritually, human beings will have to pay attention to the qualities of
the food they eat. The idea that 'I will just do my sa'dhana' and eat
any food, proper or improper' will not do." (YP)


Note 6:                      BABA'S BLESSING

Baba says, "Your duty is to utilise totally and properly this physical
body and mind. By thinking always of Him and talking of Him psychic
elevation takes place. Go on moving towards Him. In Him alone lies Your
individual good and social good. You have come with human body, human
intellect. Your human life will become fruitful. By His grace you have a
human body and human mind and you should also bear in mind that by His
grace alone you have to move ahead in life. By His grace alone He is to
be attained. You will attain Him -- certainly you will attain Him." (AV-22)


             ***************************************************
                                 Brave Persons

Baba says, "Do not remain worried about your individual problems at all.
Be prepared to carry your own burden and be prepared also to carry the
burdens f others. Then alone are you brave. Be dagdhabiija. Everyone has
their own individual problems. Do not try to pass them on to others. On
the contrary, bear the burdens of others. No one is your enemy. Be ready
to bear the burdens of others." (AV-30, p.4)
              ***************************************************

Fake & Real Sadhaka

From: "Ramlal Deva"
To: am-global@earthlink.net
Subject: The Brahmana
Date: Wed, 23 Mar 2011 18:32:28

Baba
 

                   == FAKE AND REAL SADHAKA ==
Namaskar,
Here is one story which contains one important teaching for
all sadhakas.


             STORY: VILLAGER IN SEARCH OF HIS HORSE

One sunny day a man left his house in search of his horse. His mind was
totally filled and burdened with thoughts about his missing horse. In
his long & arduous effort the man searched far and wide as he crossed
many villages, hills, rivers, streams and valleys-- all in search of his
horse. Along the way there were countless wonderful and fascinating
sights, yet in his mind's eye all he could see was his horse-- nothing
else. His mind was consumed with that notion.

When the man finally returned home from his tiring journey his close
friends were amazed by how far he had traveled; and they asked him
numerous questions about what he saw on his fabled and remarkable
journey. They wanted to hear his observations about the vastness of the
earth and the beauty of the sky, as well as all the various other sights
he saw along the way. Yet the man could not comment on any of that; all
he could reply was, 'I could not find my horse'.


                    MORAL OF THE STORY

As, we can all see, the man in the story got caught up in his own little
burdens. His mind became totally fused with thoughts about his horse to
such an extent that he could not even begin to conceive of anything
else. His whole reality was sunk in that.

Being sadhakas, we must never allow such things to happen to us.


                     MISSING THE BOAT

In life so many things happen so if one is not careful then the mind
will just get caught up in that whirlpool of those events. Indeed it is
the common malady that step by step people burden themselves and allow
theirs minds to get preoccupied with family problems, job issues,
financial matters, health concerns etc. But in that troubled state of
mind one cannot move ahead.

The mind will just get burdened and one will be walking around carrying
a heavy load of thoughts or concerns. In which case-- just like in the
above story-- one will not be able to function. The real charm and
beauty of life will pass one by.


            NO BURDEN OF THE PAST, PRESENT, OR FUTURE

That is why Baba guides us that we should make it our strict policy to
keep our mind free from any burdens. We must not carry any burden of the
past, nor any burden of the future, nor any burden of the present. Our
minds must be totally free from these three burdens. That is Baba's
directive.

        Yassa pure ca paccha ca majjhe ca natthi kincanam';
        Akincanam' ana'da'nam' tamaham' vru'mi Bra'hman'am'.

Baba says, "I will call that person a Brahman whose mind does not run
after any colour, who is neither obsessed by colour-laden thoughts of
the past nor influenced by such thoughts of the present...One must free
the mind from the influence of all colours." (NKS, Disc #24)

In His above teaching Baba directs us to keep the mind cleansed of all
past, present, and future problems. That is the first half of his
teaching and the culminating idea of the shloka is that one must only
focus on the Goal-- on Him. Then one will be able to do great things.
This is Baba's eternal guideline.


                    KEEP THE MIND LIGHT

So as sadhakas, our duty is to keep the mind light-- to keep our mind
focused on Parama Purusa.

Baba says, "When you are to move fast, your mind should be light; if the
mind is heavy it will not be able to move fast." (AV-31)

So Baba's guideline is to keep the mind free, empty, and light. And the
only way to do that is to remember Parama Purusa.

Baba says, "You must always think of the goal. Always look to your
ideal." (AV-1)


                  TRAINING THE MIND

Thus in our day to day practical life one must take up the task to keep
the mind fixed on Him-- and not entertain the three burdens of the past,
present, and future.

Baba guides us that if one is careful in this endeavour then little by
little the mind will always wipe away any burdens and move towards Him.
With practice this will become one's habit until finally it becomes one
nature.

But if one does not take proper care then things will go in the opposite
direction and the mind will always be burdened.

So in our busy lives whenever we can, during each and every moment, we
should clean the mind. That means we must not get drowned by past,
present, or future events but rather must ensconce oneself in the Goal--
in the thought of the Great. And, amazingly enough, the more we attempt
this grand endeavour the easier it becomes until finally it is just
automatic, and always we feel His divine presence.

By such training and practice, our minds will always be clean, empty,
and free-- i.e. fully absorbed in His thought, in His ideation.


                      ASSETS OF SOCIETY

So Baba's grace and by our careful approach our mind will be unburdened
and free. And in that state one will surely become a tremendous asset of
the society-- one will do something great.

Hence, as sadhakas, we should make it our regular habit to routinely
check and cleanse the mind by thinking exclusively about Him. May we
make this our regular endeavour as this is the inner secret for becoming
great.

Baba says, "People who command reverence from society...admit: 'We know
nothing. We only think upon Parama Purus'a and work by His grace'."
(NKS, Disc #23)

Namaskar,
Parashram


Note 1:        MUST NOT HAVE TOO MANY PROGRAMS OPEN

Keeping the burdens of the past, present, and future in one's mind
causes their entire existence to malfunction. One loses one's own
abilities because of being overrun by too many useless thoughts and
worries.

It is just like when too many programs on a computer are open then the
computer can no longer function at even a basic level. The computer just
gets totally stuck and cross-wired by all those electrical impulses
running in different directions.

Similarly we should never allow such things to happen to us. Always may
we remain focused on the Goal. That is the quality of a real sadhaka.


                          PRABHAT SAMGIITA

"A'lo jhariye madhu ks'ariye a'ndha'r sa'riye tumi esecho..."   (P.S. 1233)

Purport:

Baba, You have come and by Your divine advent You are showering
effulgence, exuding nectar, and wiping away all darkness. Baba, You have
come-- making the flowers blossom & graciously spreading happiness and
bliss to one and all. Baba, by Your august arrival everyone's hopes and
longings have been fulfilled.

Baba, living beings were awakened by the deep yearning and pain of
longing in their heart. And with this feeling, in the anticipation &
hope of Your coming, they were awake, watching for Your arrival--
constantly looking towards Your path. Baba, this pain and longing of
devotees resonated in Your heart and You could no longer remain distant.
Baba, You have come and You are graciously pouring the basket of love--
satisfying everyone's heart. The sleeping humanity has gotten new life
by Your grace.

Baba-- that river which dried up and evaporated, and that song which
was lost in the oblivion-- the current of that very river and the tune
of those songs You have graciously brought along with You.*

Baba due to Your august advent You have inundated each and every heart
with the nectar of devotion. This is Your causeless grace...


* The inner idea is that when Parama Purusa comes and He saturates the
heart with deep devotion, then all those feelings of love and which had
dried up start to blossom. In the above song, the river signifies the
flow of devotion and the song and melody refers to that subtler
expression of devotional feeling.


           ****************************************
               Not Easy To Bring Into Practice

Baba says, "While helping the poor people your vanity may increase. You
may think: 'I have done this, I have done that. I am not an ordinary man.'
This is a psychic disease. Actually, vanity is a psychic disease, a psychic
ailment. But if, while helping a man, a poor man, or a diseased person, you
ascribe Godhood to him, that is, if you think, 'I am not helping a man, I am
helping God in human structure,' then vanity will not be encouraged. What
will be the reaction within the person? 'This body, this mind, this wealth
has been given to me by Parama Purus'a, and Parama Purus'a has come before
me, God has come before me, as a suffering person, and I am paying back
that thing to Him. That is, the actual owner of this body, the actual
owner of this mind is He, and His wealth I am paying back to Him.' So
there will be no vanity." (DKG, p.197-98)

Note: Despite that fact that we are all aware about Baba's above
teaching, nonetheless it is the common human weakness that we forget
about this point. Yet we all know His above guideline has great and
eternal benefits. For that reason we need to be reminded about this
divine guideline again and again. Adherence to this principle helps
establish one in the stance of divinity & immortality.
          ****************************************

Baba Demonstration: "Show Me Your Mind"

From: "Jagadiish Deva"
To: am-global@earthlink.net
Subject: Baba Demonstration: "Show Me Your Mind"
Date: Thu, 03 Feb 2010 15:08:19 +0100

Baba

                == BABA DEMONSTRATION: "SHOW ME YOUR MIND" ==

                                           ~ 15 JUN 1979 ~

Note: This posting is related with the letter, "Pathetic Understanding About Oneself".

Namaskar,
After one discourse, Baba graciously conducted the following demonstration with one margii brother, creating a very loving and sweet atmosphere, as well as reminding us of one very important teaching.

BABA: What is this?

Margii: Hand.

BABA: Hand.

BABA: And what is your name?

Margii: Mohan.

BABA: Whose name?

Margii: My name is Mohan.

BABA: Whose name is Mohan?

Margii: My name.

BABA: Touch that man whose name is Mohan.

[Margii remains quiet.]

BABA: Touch that man whose name is Mohan.

[Margii points to his own chest.]

BABA: It is the chest.

[Laughter from Margiis]

BABA: I want you should touch Mohan. Please touch, touch. Touch him
whose name is Mohan.

[Margii touches his head.]

BABA: It is the head.

[Laughter from Margiis]

BABA: Not Mohan.

BABA: Touch him whose name is Mohan.

[Margii shows his palm.]

[Laughter from Margiis]

BABA: No, no, no, no, no.

BABA: He said his name is Mohan. Sometimes he is showing the palms,
sometimes chest, sometimes the head. I know the names of all those
portions of the body, I know. I want to know the name of the entity
whose name is Mohan.

BABA: Can't you show me? Yes or no? Can you show me?

[Margii nervously answers by indicating towards Baba Himself.]

Margii: You are Mohan.

BABA: No, No [Baba laughs] I am Baba.

[Margiis laugh.]

BABA: Just show the spectacles.

[Margii shows his spectacles to Baba.]

BABA: Yes. Whose spectacles it is? Whose, whose spectacles?

[Margii remains quiet.]

BABA: Whose spectacles?

BABA: Say [Baba says gently]

Margii: Mine.

BABA: Mine - everybody will say "mine". But what's the specialty of
that "mine"?

BABA: Whose spectacles? Let me have the name of the owner of the
spectacles?

[Margii pauses.]

BABA: Name of the owner. What's the name of the owner of the spectacles?

[Margii remains silent.]

BABA: Hmmm?

[Baba awaits patiently for quite some time for the reply, yet the Margii
remains silent. So Baba gently coaxes further.]

BABA: Just show me who is the owner of the spectacles.

Margii: I don't know.

BABA: Who is the owner of that shirt?

BABA: What is the name of that gentleman who is the owner of the shirt?

Margii: It all belongs to Parama Purus'a.

BABA: Just now you said that the spectacles belong to a particular man.
You used the word, "mine". Do you own anything? Are you owner of anything?

Margii: No.

BABA: Just now you said "mine, me, my" so many things. Then? He could
not show himself. It is the case. It is not your entire entity. You can
show your entire entity? Show me your entire structure.

BABA: From head to foot.

BABA: And that is Mohan? No.

BABA: Have you got any mind, or not? Have you got any mind, or not?
Have you got any mind, or not? Or you have got only this physical body,
head to foot?

Margii: Yes...

BABA: This much, or you have you got a mind also?

Margii: Mind also.

BABA: Mind also, then do one thing for me. Just show me your mind.

Margii: I can't show it.

BABA: Then? How, why I am to believe that you have got a mind? And how
can I believe that you have got a mind, when you cannot show it to me?
Then you have got no mind. Have you got a mind, or not? Give the reply
first.

[Margii gives affirmative reply.]

BABA: You have got? And how could you know, that you have got a mind?

[Margii hesitates.]

BABA: How could you know that you have got a mind? How could you know
that you have got a mind?

Margii: I cannot...

BABA: Hmm?

Margii: I cannot...

BABA: You cannot...

Margii: I cannot say.

BABA: You cannot say?!

[Speaking slowly, gently]

BABA: Then what is your decided opinion? Have you got a mind, or you
have got no mind?

Margii: I am having mind, but I cannot show it.

BABA: You cannot show it, you can feel it. You can feel it. You yourself
can feel it, that you have got a mind. Eh?

Margii: No.

[Laughter from Margiis.]

BABA: Don't you feel, that you have got a mind? You can feel it,
ye-e-e-es, yes. You feel it, but you cannot show it. Regarding your
Parama Purus'a also, you can feel it, but you cannot show it. Do you
follow?

BABA: If Mr. X, suppose Mr. X says, that you have got no mind. Will you
accept his view? No. No, you will say, "I have got my mind. I know it, I
feel it." Will you say like this?

[Silence]

BABA: Similarly, your Parama Purus'a is also an object of feeling, not
showing. Do you follow or not?

BABA: Yes or no?

BABA: You see, in India, there are two styles of saying yes and no.

[Baba gives some physical demonstration. Margiis laugh.]

BABA: This is yes, and this is no.

[Baba demonstrates with His head, tilting his head toward the left and
right sequentially for "yes", and nodding his head up and down for "no".]

[Margiis laugh].

BABA: You are doing like this.

[Baba nods His own head up and down to demonstrate what the Margii
himself had done, to indicate an affirmative reply. And the Margiis are
laughing because Baba has just explained that many in India (in the
South) use that very gesture to indicate the negative also, which would
be a humorous reply to the question.]

BABA: In India there are two systems. To the north of the Vidhyas, "yes"
means [Baba nods his head up and down], "no" means this [Baba shakes his
head to the left and right].

BABA: And to the South of the Vindhyas, "yes" [Baba shakes his head to
the left and right], and "no" [Baba nods his head up and down] [Margiis
laugh at this way of expressing, as most present are from the North
rather than the South, and so are not accustomed to the Southern style].

BABA: Do you follow? [Baba laughs]. Haan.

BABA: What do you say, yes or say no? Can you show your Parama Purus'a,
your God, to anybody else?

[Pause]

BABA: You can feel it. Similarly your mind, you feel that you have got
the mind, but you cannot show it.

BABA: And in case of underdeveloped creatures, they do everything as per
their instinct. They do not even have the feeling that "I have got a
mind". But they do everything, and that doing is done as per mind's
support, but it is done-- what, how? Due to inborn instinct. They cannot
go beyond the periphery of instinct.

BABA: But because you are a developed human being, that's why you feel
that you have got one mind. And everything that you do, you do with the
support, direct support of your mind.

BABA: When I said "Stand up", then this sound created a sympathetic
vibration in your nerve cells, through nerve fibers. And due to that
vibration in nerve cells, a similar sympathetic vibration was created in
your mind. And then the power of discretion, that is, a subtler portion
of the mind says, "When Baba says, then I should stand up". Then you
stood up.

BABA: Do you follow?

BABA: But in the case of undeveloped creatures, or, say, any protozoic
creature, they won't understand these things. It is possible only in the
case of metazoa. And you are also a metazoic creation of Parama Purus'a.

BABA: So for this day only, or for this moment only, I accept the view
that that shirt belongs to you, and the spectacles belong to you.

BABA: Do you follow? You have followed everything. Very clearly.


                                               BABA'S BLESSING

By Baba's grace in His above demonstration, He has clearly shown and given proof that we are mind oriented beings and that our mind is the essence of who we are - even if it cannot be seen or shown.

Namaskar,
Jagadiish

How to Cure Oneself of Nightmares

To: AM-GLOBAL
Subject: How to Cure Oneself of Nightmares
Date: Sun 19 Dec 2010 06:28:07 +0500 (IST)
From: Ram Sahay Kulshresth

Baba

"Toma'r na'mer bhela'y bha'siye dilum pra'n'..." (P.S. 724)

Purport:

  O' my Dearmost Baba, my whole existence is floating on the divine wave of Your name. I do not want anything from You. Desiring something from You is to stray from the path. Baba, just I want to please You and surrender at Your lotus feet.   Baba, I will go on singing Your song, and adjusting to Your tune and melody. In my heart the resonance of Your tune and melody will always resonate by Your grace. And this way the caravan of my life will proceed-- keeping Your sweet love with it...


                        == HOW TO CURE ONESELF FROM NIGHTMARES =

Note: This is an important letter and the title itself is significant. All too often people think that nightmares come from outside their being. So they say, "I need to get rid of these nightmares." But in Ananda Marga we know that nightmares are a product of our own mind - they stem from inside the mind. So just as one does not get rid of heart disease but rather cures oneself of it - since the problem lies within, similarly, we do not get rid of nightmares, we cure ourselves of them. Because nightmares result from a defect within our own mind - from within our own being. And this is something which one can cure.


Namaskar,
Getting proper rest at night is an important part of the life cycle. Unfortunately, many people suffer from nightmares, bad dreams, and other psychic difficulties while "sleeping". Actually what they are experiencing is not sleep per se, rather they are in dream state. And this dream state disturbs both their physical and mental well-being.

As Ananda Margiis, we are working with all segments of the population as we implement Baba's divine teachings. In this endeavour, we come across innumerable people who suffer from nightmares and bad dreams. This is especially so in this materialistic era when many are plagued by psychic problems.

So we should understand well the science behind their difficulties as well as the practical solution.


                           POOR PARENTING CAN CAUSE LIFELONG NIGHTMARES

As we begin this topic, here is a real-life scenario that is deeply related with this entire issue.                                      

Whether it be in the remote village or an ultra-modern urban center, poor parenting techniques goad mothers and fathers to use fear tactics to discipline their child. They say things like, "If you do not eat your vegetables then an ugly monster will bite you when you are not looking", or they say, "If you do not behave then so-called goblins will invade your bed when you are sleeping". Most often parents are well-intentioned, but their approach proves disastrous. Their ploys have a deep-seated effect. This can often result in nightmares and fear complexes for the duration of one's life. So every Ananda Margii should be aware about this as we address this issue of nightmares.

For more about this, refer to the audio file - Baba's Warning About Infusing Fear in Children - along the left side of the AM-GLOBAL blogsite (http://www.am-global-01.blogspot.com/)  where Baba Himself talks about how one's nightmares as a child stick with a person their entire life. Here is the letter related with that sound file.

http://am-global-01.blogspot.com/2010/05/how-harmful-it-is.html

                                 AN IMAGINED IMAGE DURING WAKING HOURS

In a step by step process, we should investigate how the mind works: Specifically why do nightmares have a much more dramatic effect on the mind than one's imagination during waking hours.

Let's say during waking hours you are thinking about a so-called ghost, or reading or watching a scary tale. At that time with the immediate support of one's motor and sensory organs, that person will realise that their fear is unfounded. Because they will look, listen, touch and even smell all around, and rationally come to the conclusion that it was an imagined image. It is not real. So in a flash that problem fades from the mind and one will feel normal, as if nothing ever happened. So it really is not a big deal at all.


                                        WHAT IS TRUE SLEEP

When one is truly sleeping, then the unconscious mind, kárańa mana or causal mind, is awake - and the conscious mind sleeps. In addition the subconscious layers (i.e. the mind which memorises the day to day events and has the power of recollection) of mind cease functioning. That is true sleep. In that case, both body and mind are getting perfect rest. Then one is in a dreamless state. This happens primarily during the first 2 or 3 hours of lying down.

Unfortunately, in this hyper-busy digital era, most spend very little time actually sleeping.

Suppose you are sleeping six hours and the first three you are in deep sleep. That time dreams do not come. After that when sleep is not very deep, the subconscious mind starts functioning. So many ideas and stories are stored in the subconscious mind. And they start streaming across your mental plate. At that time you feel that those stories are real. And you say, after awakening, that you have seen it in a dream.


                                      AN IMAGINED IMAGE FEELS REAL

                    WHEN THE CONSCIOUS MIND CEASES TO FUNCTION

For most people, during the majority of their "sleep", the subconscious mind is busy at work. Only the conscious mind ceases functioning. In that case, various images stream across one's mental plate. And those images seem real because the conscious mind is not functioning. This is known as dreaming.

In other words during the daytime when you are thinking about so-called ghosts, it feels as though you are just imagining the scene. However during the night when in the dream state, that very imagined image seems totally real and one views that image or so-called ghost as reality. Hence you become terrified by the so-called ghost.

So that which you know to be nothing more than your imagination during daytime becomes very real and terrifying at night in a dream state. Why does this happen? Because during daytime, the conscious mind is working and one can verify with their motor and sensory organs what is real and what is not. Whereas during the nighttime the conscious mind is not working. And when the conscious mind is not working there is no verification process with the eyes and ears etc, so the imagined objects become our reality. Such is the power of those nightmares.

As a quick review, when we imagine the so-called ghost and so-called goblins during the daytime in wakeful state, we do not get terrified by them. The reason is very simple. The conscious mind is also at work, interacting with the physical world via the 10 motor and sensory organs. As noted above, this conscious mind can check anything going on all around to determine if it is real or imagined.

However, in the latter part of "sleep", the subconscious mind projects an image onto the citta (one of the layers of mind) and one starts dreaming, then that dream becomes our living reality. Why? Because the conscious mind is not functioning. The mind is not interacting with the mundane world via the brain and 10 motor and sensory organs. In that case whatever one thinks, i.e. dreams, one experiences as reality.

One might dream that they are in a business meeting; or one might dream of playing a sport; or one might dream of falling from the sky, or one might dream of so many things. And those dreams that a really scary such as when one is confronted by so-called ghosts or robbers, then that is a nightmare. And one accepts that frightening experience as being real.


                                           BABA'S EXAMPLE:

                  HOW OUR THOUGHTS DURING SLEEP BECOME REALITY

Indeed, in one discourse, Baba describes how one of his cousins would imagine football matches in his sleep and accept those games as being real.

Baba says, "During sleep when his subconscious mind was functioning and not the conscious mind, the memory of the football match came alive on his mental plate. As the conscious mind was inactive, the subconscious mind could activate the nerve cells directly, so as soon as his vocal chord shouted “goal” his legs, in adjustment with rhythm of the nerve cells and fibre, kicked the ball into the goal. " (Ananda Marga Philosophy in a Nutshell, Part 6)

Here the whole point is that when the conscious mind (wakeful state) is not functioning, then the imagined image projected by the subconscious mind becomes totally real such that even the physical body gets involved in that scene. That is why dreams can have such a dramatic effect.


                              MORE ABOUT HOW NIGHTMARES OCCUR

During sleep one might think of so many things: Visiting a certain place, talking to a particular friend, eating a favorite food - so many images might flash in the mental plate that one accepts as being real.

And when those images are of something scary then we call that dream a nightmare. It might be a monster, a serial killer, a so-called ghost, a so-called goblin, a robber, or a ravenous tiger. When we are faced with such horrifying images during our "sleep" due to the activity of the subconscious mind, then we are tortured by those dreams. Even though they are imagined, they are totally frightening for us because the conscious mind is not active. Because this is not active that is why imagined objects look real i.e. a so-called ghost, a so-called goblin, a robber, or a ravenous tiger.

This happens to so many people and they become terrified. Not only are they scared while dreaming, but the whole next day as well - even for months or even years after. And it can happen for many reasons. A nightmare might be based on something they saw during the day or it might result from an experience as a child. In any case, the mind has been negatively affected and it projects that image during the time of sleep.

Baba says, "You may have encountered yet another type of demoniacal possession, which does not weaken the conscious mind very much in the wakeful state; but during sleep such strength of mind does not exist, and as a result during sleep, while lying on his back, the person sees a nightmare of an imaginary so-called ghost sitting on his chest. Dreaming is an act of the sub-conscious mind. In the dream state the imaginary so-called ghost of the sub-conscious mind takes form beautifully and repeats verbatim to him the language of his imagination. In the dreamful state he feels stupefied with fear, due to this excessive stupefaction he starts groaning, and people take it to be demoniacal possession. Thus what is generally called a “nightmare”, is usually the vision of a person whom the dreamer had oppressed in the past and whom the weak-minded oppressor now “sees” after that person’s death." (Ananda Marga Ideology and Way of Life - 5)

Such nightmares are so scary that anyone can get affected. For instance, even an Olympic champion boxer may lie down at night and face all kinds of fears and demons while "sleeping" as those dreams become a reality, irrespective of one's age or worldly status. That nightmare might occur simply because of what one was told as a child, or because of a horror movie, or for some other reason. And these nightmares might plague and chase a person for their entire life.


                                               FINDING THE CURE

Now that we have investigated what dreams are and how they occur, it is critical that we understand how Baba says we can cure this problem. After all, dreams, nay  nightmares, can really plague a person. They can deprive one of sleep and leave one feeling frightened.

Here following then are some of Baba prescribed remedies for curing oneself of nightmares.                                  


                                                PHYSICAL REMEDIES

In the physical sphere there are a few things that can be done:

1. Don't eat food late at night or sleep on a full belly: When undigested food remains in the stomach at night, then gas forms and that air rises and creates pressure. In result, the mind is affected and scary dreams, or nightmares, often result. Best then is to finish one's evening meal 2 - 3 hrs before sleep. Going for a short walk after the evening meal is also advisable. Then the food will be properly digested when one goes to bed. That is one way to help combat nightmares on the physical plane.

2. Be sure to sleep on the left side: The best way to sleep is on the left side as that ensures proper digestion. As Baba says the right nostril must be open for proper digestion and that is what happens when one lies on the left side. In contrast, the worst position for sleeping is on the right side as that effectively blocks the right nostril. Sleeping on the back and stomach are also to be avoided. One way to keep from sleeping on the back is to tie something uncomfortable object there - such as an apple-sized rock covered with a cloth - that prevents one from rolling onto their back. In a short while one will get habituated and one will naturally keep off the back and sleep on the left side. In addition during sleep do not keep your hand on your chest as you might think that is one so-called ghost sitting on your chest.

All of the above are Baba's guidelines from His discourses and reportings.


                                          PSYCHIC REMEDIES

In the psychic plane, there are a few things one can do that will cure one from having nightmares.

First, in the hours just prior to going to bed, do not watch or see negative movies or films and thereby pollute your subconscious mind.  In that case those horrifying scenes will bring nightmares. So the best thing is to engage in quiet, peaceful and sentient pursuits - like kiirtana, sadhana, and Prabhat Samgiita - in the hours leading up to bed.

Secondly, one should avoid any arguments or heated discussions just prior to going to bed. Those thoughts and feelings will then create disturbances in the mind during sleep.

The main thing to be aware of is that the conscious mind should not knowingly be involved in crude dealings (movies, scary stories etc) directly before bed. And best is to avoid those things entirely. Then the subconscious mind will not be plagued by such thoughts or images during the night.


                                            SPIRITUAL REMEDIES

In the spiritual field also there are practices to be done that will cure oneself from nightmares.

Singing kiirtan directly before going to bed will purify the mind and create a sentient vibration. In that case one will not be disturbed by foul or frightening thoughts during the night.

Secondly, doing mantra japa with one's ista mantra will certainly elevate the mind above all such lowly thoughts that might create nightmares. The mantras in Ananda Marga are siddha mantras - they have been charged by Sadguru - so repeating one's ista mantra will certainly cure the mind of all troubles like nightmares etc.

Thirdly, regular sadhana practice of all six lessons will further bring the mind into a positive track. During sadhana, the entire mind is cleansed and bathed. In that case, the subconscious mind is bound to be spiritually vibrated during the night.

The absolute final solution is to do sadhana in a dark cemetery during the night - alone. This type of sadhana will cure one of all such fears. That is the final solution and can be learned from an acarya.


                                             ONE FINAL NOTE

One last thought on this topic is that one should firmly understand that there is no such thing as ghosts and goblins. They do not exist. Therefore any nightmare about ghosts, goblins or any such monster or supernatural being is baseless and irrational. If a person can understand this in the depth of their mind, then that will go a long way in curing oneself of nightmares. For more about this see Baba's teachings in note 1 below.


                                              BABA'S BLESSING

By Baba's grace, we have all the tools and teachings to lead a balanced life - free from all complexes and fears, including nightmares. We should help others in this regard as well.

Baba says, "Maintaining a balanced mind is one of the greatest virtues. There are no complexes in a balanced mind. One neither feels inferior nor superior to others; one never fears anybody nor ever gets perturbed. One maintains a mental balance." (AV-5)

Namaskar,
Ram Sahay


Note 1:                             GHOSTS DO NOT EXIST

In the preface to His book, "Strange Experiences", Baba clearly tells that He does not believe in ghosts and refutes their existence entirely.

Baba says, "Let me state at the very outset that I am not a believer in ghosts and spirits, demons and devils, or heaven and hell, because I have found no logic behind their existence. I know that whether ghosts and spirits or demons and devils, everything which bears the imprint of the supernatural is only the play of the mind. The appearance and

disappearance of such things takes place in the various kos’as [layers] of the mind due to variations or possible variations in physical or mental circumstances." (Strange Experiences, 'Preface')

In His above teaching, Baba further explains that the entire "ghost" phenomenon occurs within one's own psyche. As Baba says, it is just a "play of [one's own] mind".

Then in the Q & A discourse, "Some Questions and Answers on Ananda Marga Philosophy – Section B", Baba directly asks and answers this question about ghosts.

"Q. 56 Do ghosts really exist?"

"Ans.: – Those strange figures which we call ghosts are mainly figments of the imagination. When the mind is in a weak or vulnerable state, what was previously created in the imagination now appears to be real." (TK-3)

So in the above query, Baba tells that not only are ghosts imagined by one's own mind but that such so-called apparitions tend to occur with unit minds that are "weak" and "vulnerable".

And finally, Baba issues this most conclusive statement.

Baba says, "Ghosts do not exist." (SS-4)

Thus under no circumstances should anyone be led to believe or think that Baba or His philosophy supports the existence of ghosts.


Note 2:      BABA'S TEACHING FROM INTUITIONAL SCIENCE OF THE VEDAS

Baba says, "There is still another type of dream. Even when people are in a deep slumber, there may arise in their sub-conscious minds through their dreams, the prognosis of some good news or bad news, or even a huge calamity. The all-knowing causal or unconscious mind usually cannot express its all-knowingness due to the unsteadiness of the conscious and sub-conscious minds as well as due to its own expressional inability, but sometimes it can awaken in the calm conscious and sub-conscious minds of people in deep slumber visions of past, present or future and those visions overwhelm the sleepers minds. A surging vibrational flow emanating from the fountain head of the unconscious mind and vibrating the sub-conscious mind, is also a sort of dream; and that dream is not insignificant for its cause is the all-knowing causal mind. This type of dream we may call a supramental vision. Sometimes even in the wakeful state the cognitive flow of the unconscious mind penetrates into the subtle mind, as the result of which people even in the wakeful state, with a little concentration, can know events concerning their distant near and dear ones, this is called telepathic vision. Through the concentrated state of this telepathic vision, when conscious mind is more calm and sedate, people can visualize events concerning their distant beloved ones, enacted before their eyes in the external world or feel as if they are seeing them; this is called telepathic clairvoyance. Mistaking such acts as those of spirits many people come to believe in spiritism or spiritology. Truly speaking such incidents have no connection at all with spirits or ghosts. Telepathic vision and telepathic clairvoyance are intrinsically the same as supramental vision. They are born of the inspiration of the unconscious mind, the knower of the universe. To believe in ghosts and spirits is merely to perpetuate the cowardly mentality of the pre-historic people. But compared to supramental vision, the incidence of telepathic vision is very much less frequent, and still less is the occurrence of telepathic clairvoyance due to the activeness of the Kámamaya Kośa or the conscious mind. Nevertheless the supramental vision itself does not occur more than 8 to 10 times in the life of a person. The greater or lesser frequencies of such experiences wholly depends on ones sádhaná (intuitional practices) or saḿskáras (reactive requitals). (One, however, must bear I mind that self-acquired telepathy or self-acquired clairvoyance is something different.) (Subhasita Samgraha, part 2)

If you want to read more details on this subject please read Ananda Marga Philosophy, Intuitional Science of Vedas-5 and  Faculty of Knowledge-3. If you do not have either one of these discourses than kindly let us know.


Note 3:                   MORE ABOUT THE SUBCONSCIOUS MIND

What is the subconscious mind? It is that part of the mind which memorises the day to day events. This aspect of mind is our power of recollection. With this subconscious mind you can remember your friends, what you ate yesterday, what you did 10 days back or 10 minutes back. Everything is stored in the subconscious mind. This subconscious mind does not need help from the indriyas, i.e. sensory and motor organs, to re-create stored images in the mind. For instance, even if your grandmother lives 100 miles away, with your subconscious mind you will be able to visualise your grandmother in your mind. The motor and sensory organs are not needed.

Without the help of the the subconscious mind we cannot do anything substantial because one will not have the required memory or knowledge. One will not even remember one second into the past. One will forget.

The conscious mind only works with the help of motor and sensory organs. When those organs are not functioning the conscious mind cannot do anything. It does not store any information. When you saw the monkey at the store then it is the subconscious mind that memorises that image. Later on when you tell your story about the monkey with the help of the subconscious mind then you will be able to clearly visualise that monkey in your mind.


Note 4:                         MORE ABOUT THE DREAM STATE           

Baba says, "It has been said, “When a person creates a kingdom in his dream…” What is a dream? To dream is to think while sleeping...."

"During sleep these thoughts, in the absence of contact with the hard realities of the external world, appear to be real. Thus people who are not at all affected in the waking state by propensities of fear, anger, etc., may be deeply affected by them during dreams; because, as I said earlier, in the waking state, people know that they are imagining; but during sleep, they do not realize that the play of their imagination is going on. So during that period their dream-thoughts become hard reality for them."

"During the time of waking, because there is much resistance from the external reality, there is not much speed of imagination; but during sleep, in the absence of this resistance, there is great acceleration. Within one second people can imagine a vast epic like the Mahábhárata. Sometimes during dreams the dreamers, propelled by such propensities as anger or greed, restlessly move their limbs about. If those moving limbs come in contact with any hard object, the imaginary dream is broken, the dreamer's sleep is disrupted and the dreamy fantasy woven in nets of imagination comes abruptly to an end." (Namah Shivaya Shantaya, Disc: 16)


Note 5:            WHY PEOPLE DO NOT ALWAYS DREAM IN THEIR SLEEP

Baba says, "Dreaming means thinking or recollecting during sleep. Now the first question that arises is this: Why do people not always think or recollect during sleep? During the wakeful state, people are always thinking or recollecting. Even when people meditate in the wakeful state, they are thinking of, or recollecting, Supreme Consciousness. In the waking state, the mind never remains inactive. Then why does it not always dream during sleep?"

"The answer is, the sleeping state means a state of rest for the mind. But if, before or at the time of sleep, one is tormented with deep sorrow, or becomes overjoyed with extreme happiness, or is afflicted with a serious disease, or is brooding over imaginary pains and pleasures – then during sleep if the gases in the body rise and create vibrations in the nerve cells, one starts thinking and recollecting. That is why people do not always dream during every sleep." (Namah Shivaya Shantaya, Disc: 16)


Note 6:                           MEETING BABA IN DREAM

Baba says, "In the lives of many people, a time may come when their days are full of the thorns of miseries, but at night, during dream, they transcend their pains and pleasures. Then, meeting their Iśt́a in dream, they beam with joy and laughter in the ocean of bliss. All the sufferings and sorrows of their lives, great or small, merge into that indescribable ocean of bliss. Those who experience this type of dream are truly fortunate."

"Even in the waking state their lives are drenched in the drowsy sweetness of that dreamy atmosphere, and then in their lives, that dream becomes a reality. As a result, the waking state for them becomes meaningless."

"Then cannot those dreamy persons do any good to the society? Yes, certainly they can, and in a better way. This state of drowsiness is not dullness or crudeness; rather it is the golden opportunity to fully utilize one's existence by touching the feet of Táraka Brahma, as long as there is life." (Namah Shivaya Shantaya, Disc: 16)

I Should Remind Myself

Date: Sun, 12 Dec 2010 06:47:11 -0000
Subject: I Should Remind Myself
To: am-global@earthlink.net
From: Satiish K Bhatia"

Baba

"Jeo na' ogo prabhu, anek katha' a'che ba'kii..." -P.S. #683

Purport:

 Baba, oh Prabhu please do not go away. Please remain with me-- I have
many a tale to tell You. Please come to my home. Please understand this
unique opportunity: I am all alone in the house. Nobody is here, so
please come.
 Baba, in pleasure and pain, during both negative and positive
situations, all the time I am calling You. And always I am remembering
Your name. During all the 24 hours, whatever I do, my hands are always
busy in work but my mind is at Your lotus feet. I remember You; it is
Your grace. Even if I risk losing everything I want You to my heart's
content. Baba, You understand my entire situation but You never console
me. I am surrounded by the darkness these days. I do not have any
happiness. Baba I do not want anything from You, only this much I want:
That You please come close and sit beside me. The doors & windows of my
mind are always open in longing for You, waiting for Your arrival. Baba
my Lord, please do not go away leaving me deserted. Always remain in my
heart...


                   == I SHOULD REMIND MYSELF ==

Namaskar,
Spirituality is the most important thing in human life. Baba speaks to
this ideal again and again. And here below, in excerpts from His
discourse, 'Matter and Spirit', Baba emphasizes that the path and
practice of sadhana is the main endeavour for any sadhaka. Here then is
our own personal reminder-- for each and every one of us-- for how we
are to move in this human life.


                   INTROVERSIAL FLOW OF MIND

Firstly, Baba tells us that we must goad the mind inwards and not fall
prey to materialistic tendencies.

Baba says, "Those who are incapable of stopping the extroversive
tendency of their organs are dull-witted, being constantly preoccupied
with external activities. As their objective is physical, their whole
mind cannot absorb itself in the supreme bliss of consciousness
(Caetanya Sama'dhi). As a result they constantly bemoan the threefold
causes of pleasure and pain, material, psychic and spiritual. So wise
people must direct their minds towards the Cosmic Entity. They must
withdraw their minds from objects that ensconce themselves in their own
characteristic self after introverting all their vrttis or desires. To
be ensconced in one’s characteristic self is the supreme attainment of a
unit being."

Baba says, "Those good and honest people who wish to realize the A'tman,
who wish to ensconce themselves in deathlessness, have to introvert
their organs and merge them in the subtler entity. Instead of allowing
the organs to be extroversive they have to be made introversive."


                        REALLY NATURAL?

Although easy to do, here Baba reveals how leading an extroverted life
is not our natural way. With a little bit of effort, we can easily
reverse this tendency towards a more subtle inner flow.

Baba says, "An object in the air comes hurtling down to earth and people
think that this is its natural movement. But is this true? Actually, it
is because of the earth’s gravitational pull that its movement is
earthward. If it goes beyond the earth’s gravitational pull, then
falling to the earth will not be its natural movement. Similarly, an
organ’s movement towards an external object may be natural to some, for
there exists in them both the psychic inspiration for enjoyment as well
as the attraction of the object. But if the psychic inspiration does not
indulge in yearning for the object, or if it views it with detachment,
then the motion will be reversed, in spite of the object’s attraction.
Of course in the initial efforts people have to struggle a little
against the crude attraction of objects, at least until they are
transformed by the force of their ideal. But eventually this reversal of
movement becomes natural."


                PSYCHIC MOMENTUM BRINGS VICTORY

By concentrating the mind in sadhana, we can refine our being & overcome
the crude desire for material satisfaction and sensual desires.

Baba says, "Crude sensuous desires cannot identify themselves with
internal subtlety as easily and quickly as they can with crude external
objects; then too, the sams'ka'ras also to some extent stand in the way.
Nevertheless, in spite of all these impediments, sa'dhana', one’s
concentrated effort, finally wins the day, for practice and perseverance
conquer all obstacles."

Baba says, "For example, a man with a strong addiction to wine must
first force his mind against it in order to leave the habit. That is to
say, he has to propel his psychic urge in a different direction, and
free his sensuous desires from the attraction of his mental wine. But
if, in spite of his strenuous efforts, he comes in contact with the real
wine, then in most cases the attraction of the wine will overcome him,
due to the importance of his internal inspiration. That is why in the
initial state forceful efforts have to be made to change the previous
outlook towards external objects; but thereafter things gradually become
natural and normal. Those who steal can also say that stealing is their
natural occupation. Their minds are naturally attracted towards theft
and that is why they steal. The statement of the materialists that the
movement of the organs is always towards external objects is the same type."


                  WE ARE MIND-ORIENTED BEINGS

We are mind oriented brings and that mind can only be satisfied if we
channelise towards divinity. Following the all-too-familiar path of
animality will not bring mental contentment.

Baba says, "Humans are mind-predominant beings; this is their greatest
characteristic that distinguishes them from other mammals. If they are
allowed to read, sleep and eat around the clock, or given the
opportunity to read books, deliver speeches and indulge in song, dance
and frolics according to their whims, they feel physically satiated but
mentally unsatisfied. Their minds will wither prematurely like a
worm-eaten bud."

Baba says, "Those who believe that merely by appeasing their physical
hunger and providing the necessities for the preservation of their
existence, that they have acquired all that belongs to the human mind,
are very much mistaken."

Baba says, "Human beings have no experience of divinity, as in the past
they were under the spell of animality. And so their sense propensities
are from the very outset inclined towards familiar and well-known
animality, and they run after external objects. But having realized the
futility of animality through sa'dhana', the mind gradually moves
towards Consciousness. When the consciousness of their animal identity
leaves the mind, by the grace of Brahma, they then realize in the core
of their hearts the futility of the goal of their past lives and become
eager to reveal this to others."

Baba says, "The success of the sa'dhana' of human beings, who are a
blending of animality and divinity, lies in the reduction of their
animality and the unfolding of their divinity."


                        BABA'S WARNING

Here Baba issues a warning about what will happen to those who run &
chase after materialistic desires.

Baba says, "Those who do the sa'dhana' of desire, who knowingly direct
their propensities (vrttis) towards external objects become crude.
Because they fail to utilize the rein of their mind to keep the organs
under control, their minds gradually become crudified. Their condition
is then degraded to the level not merely of animals, but of matter – of
wood, stone, etc. Then with the last remnant of their subtle human mind
gradually becoming crude, they can no longer claim to be the glorious
humans. Thus the rs'i (sage) said that such people are truly torpid."

Baba says, "Actually, such snobbish, pedantic, materialist sa'dhakas are
far inferior to animals like asses, etc. They repeatedly face rebirth
and continually bind themselves to the chain of slavery; they can never
attain the ultimate liberation. As a result of their crude thoughts,
they take the form of animals or straw, trees, etc. Through the
centripetal action of introversive prakrti, they regain human bodies,
but they again become involved in crude activities and attain sub-human
bodies. Thus they fall repeatedly into the eddies of life and death;
repeatedly they are caught in the dreadful pit of death. They remain
only half-alive, fearing death every moment of their existence. This
becomes their destiny. Truly speaking, such beasts in human form are
lower than animals."

Baba says, "Those beasts in human form neglect their inherent higher
endowments and are thus lower than beasts, for those who abuse what they
possess are even lower than those who do not even possess it."


              PROPER USE OF PSYCHIC POTENTIALITY

Our only way then is that of sadhana-- to move towards that subtle realm
of life.

Baba says, "Therefore human beings must clearly understand their true
responsibilities and act accordingly. They must proceed towards
perfection by making proper use of their mental endowments and resources."

Baba says, "In order to convey the call of the Great to one’s heart,
one’s every physical and mental expression has to be directed slowly and
gradually with all one’s sweetness and devotion, to one’s inner being."

Baba says, "Prior to your birth your affectionate mother belonged to an
unseen world as far as you were concerned. Today you have come in
contact with her, you have known her as your mother. What a sweet and
affectionate relationship of reverence and devotion has developed
between you two. Then again some day you may be deprived of this
opportunity of moving together – either you will die or she will. In
that event one will become a being of the unseen world."

Baba says, "Now, during this short period, will it be wise to regard
anything as mine or to regard myself as belonging to something else? The
unstable (adhruva) world is only meant for observing and for
understanding, not for lasting enjoyment. That is why wise people do not
waste their time on unstable things; they worship only the eternal – the
dhruva."

Baba says, "Of course, the body does undergo some change due to the
crudity or subtlety of mind. For example, the nerves of a person with a
criminal bent of mind become strong and his or her hair becomes thick
and stiff. As a result, neither the body nor the mind is greatly
affected by the shocks and blows, the criminal will surely endure. The
person inclined towards consciousness, however, becomes physically and
mentally soft. As such a person’s skin and body are relatively thin and
soft, the receptivity of the body and mind increases and the
comprehension and sensitivity of the mind are considerably enhanced.
These phenomena fall within the scope of physiology and psychology."


                 WORDS ALONE ARE NOT ENOUGH

                PRACTICE & EFFORT ARE NEEDED

Baba says, "The Yama said, “Nacike'a', you are that Iisha'na.” But
merely saying that you are Iisha'na is of no avail. If anyone calls you
a millionaire, merely hearing this does not actually make you the owner
of a million rupees. So simply uttering the word “millionaire” is not
enough. You must be in a position to receive recognition as a
millionaire. Merely boasting with an inflated chest that “I am
Iisha'na'” or “I am Brahma” does not mean that one has attained the
state of Brahma. You must have heard the story of the Vedantist jackal.
Listening to the discourses of the panditas (erudite scholars), the
jackal too started preaching in his own society that he was not a jackal
but the living Brahma, to be adored and revered by all. The state of
those who having read a few pages of a book, dream of salvation without
doing any sa'dhana', is similar to that of the Vedantist jackal.
Actually mere talk is of no avail; establishing oneself in consciousness
is what is important. To think oneself an MA is useless. Only after
striving hard and passing the MA exam does the sense of being an MA
become established in the mind, and will the talk of being an MA be
justified."


                  PARAMA PURUSA IS WITH YOU

By Baba's grace He is always with us-- calling us. We must then make
that great effort and respond to His call and not waste our life in
material pursuits.

Baba says, "He certainly abides in you, watching your every act. He is
very near you. Just as the shadow remains attached to the sun’s ray,
similarly He keeps Himself in closest contact with your entity.
“Cha'yata pao brahmavido vadanti”, i.e., the knowers of Brahma say that
He remains with the unit entities, just as the shadow remains with the
sun’s ray. One who is carefully introspective by dint of sa'dhana'
(intuitional practice) certainly attains Him, and attaining that eternal
sea of bliss, enjoys everlasting happiness. Eating a rossogolla, a
delicious sweet, you become happy; but no matter how great a stock of
rossogollas you have, some day it will be exhausted, won’t it? To attain
lasting happiness from rossogollas, you need an unlimited number of
them, but this is not possible, for nothing in this evolved world is
limitless. Only He is unlimited, so it is only by attaining Him that
unlimited happiness can be attained. No matter how much you enjoy Him,
He can never be exhausted. Those who crave for unit objects to attain
happiness, can never attain unlimited happiness – never."

Baba says, "Shunning all inferiority complexes, move on the path of
sa'dhana'. The only purpose of your being a human being is to do
sa'dhana'. The life of one who does not do it passes in vain like a tree
struck by lightning."

         Krs'n'a bhajiba'r tare sam'sa're a'inu.
        Miche ma'ya'-baddha haye vrks'a-sama haenu.

         [To worship Krs'n'a to earth had I come
         Overcome by Ma'ya', like a tree I become.]

Baba says, "That is why I say, Do not waste your time. Make proper use
of your energy while there is still time. Know and understand your
characteristic self, lest you should bewail"

Brtha' janma gouna'yalun hena Prabhu na' bhajalun' khoya'lun soha
gun'anidhi;

Hama'r karama manda na' milala eka bunda premasindhu rasak avadhi.

"Let not your life go in vain. Make proper use of your intelligence and
intellect. Transform yourself from human to divine, and offer that
sa'dhana'-earned divinity as an oblation to the eternal bearing of the
Supreme Purus'a."

Namaskar,
Satiish