January 27, 2022 – Class Notes by Rahul Kuppachhi 

Introduction

Our course is not a hack. A hack is a short-term strategy that only lasts temporarily. Our course is essentially a time for reflection because whatever we reflect on we will become, and what we will become through reflection is perpetual, not temporary. The portion of the Moksha Patha we are flowing through right now are our sheaths or koshas. 

Review

Step 43 – prāṇa (input). 

Whatever we input, we are going to output also. If we input garbage, we will output garbage. If we eat a banana, the grossest, or most tamasic part of that banana will be rejected by our system. The rajasic or more subtle part will become a part of our bodies. Finally, the sattvic or most causal part of the banana becomes not waste nor the body, but the mind. So if we are careless with what we input, then our output will express in the same manner. How do we practice this headspace? Practice being healthy. If we are healthy, we can follow our responsibilities. If we are unhealthy, we no longer can give to our responsibilities and one then becomes more of a liability.

Step 44 – mana (mind). 

Acharya Shankara defines the nature of the mind as samshaya atmika or “that which is the source of doubts.” We doubt ourselves the most, but when we doubt ourselves, we become distracted. When we are distracted, we start to compare. When we do not doubt ourselves, we feel worth it, so we are not distracted and we do not compare. A way to slow down self-doubt is through japa. During japa, one should raise the quality of thoughts which triggers a reduction of the quantity of thoughts, which further triggers a re-direction of the flow of thoughts. So really, all we need to do is raise the quality of thoughts. When we redirect the flow of thoughts, the thoughts become aligned with the intellect, and this is shown in the Bhagavad Gita where Arjuna starts to listen.

Step 45 – buddhi (intellect)

The most useful way to utilize the intellect is to have an ideal in our life, decade, year, etc. When one lives for their own individuality and family, then their ideal becomes a person. The evolution of this is when we live for the community and society, then our ideal evolves from being a person to a purpose. And when we live for humanity and divinity which includes animals, plants, and stones then our ideal becomes Presence that flows through every being. Our ideals should constantly be checked. Where did our resources, time, and effort go? This test will show us whether our ideals are ordinary or if they are of the greatest.

What is the lubricant in all of these ideals? It is independence. The more attached we are, the more our ideals will be limited, but the more independent we are, the more our ideals will be visionary. A master whose ideal is higher will make this a reality for us, so we must follow a great master. For one without an ideal, living an ordinary life is like living the life of a papi, or one who holds onto negativity until they die. They have so much potential but are wasting it.  

Discourse

Step 46 – citta – (memory) 

Part of the training in this course is learning how to reflect. When listening, listen to one’s face. One’s face is almost like the “why” and what comes from that why is the “how.” More important than the “how” or the “what” is the “why.” If we want to care for others more, we need to reflect more. In reference to the way we live our lives; an experience first comes to the mind. The mind then passes this experience to the memory so that there is a reference. This then gets passed to the intellect to make a decision. And who is ever-present in this system? The ego. The mind, intellect, memory and ego make up our inner-doer. However, if memories are filled with regret and those memories then become processed by the intellect, what decisions will the intellect make if it is constantly fed with regrets? Negativity, so we must learn from our past so that when the mind passes an experience to the memory, that particular experience becomes untainted by the memory; the experience then becomes fresh again to us as a lesson. The best way to convert regrets to lessons is to accept who we are as this leads us to accepting what happens to us. The virtue of acceptance is evolutionary. 

Step 47 – ahaṅkāra – (identification) 

Another word for ahaṅkāra is ego. The ego serves no function in our lives other than to identify with the intellect, mind, breath, and body. The ego bosses these equipments around and these equipments create experiences. What does ahaṅkāra or the ego always project? Doership. The ego is essentially a leach as it latches onto and feeds on these equipments. The ego starts with separation and through separation comes identification. In reference to this, think to yourself, this is just a sense – a sense of separation. Do we feel a sense of separation with our own bodies or homes? No, but when external factors enter, we immediately feel separate and separation grows. Think of infants, they feel no separation but as they get older they gradually start to feel separate and this sense of separation grows stronger and stronger through age. So how do we not succumb to this identification? Observe. Identify less by identifying with this sense of separation less and this happens through observation. When we observe more, we will dismantle this sense of separation, so what happens then is that there is less identification. The catalyst to learn to observe is to start focusing. Those who are focused naturally become more observant so their ego no longer holds a grip on them. How do we know if we are focused or not? If we need to be followed up with, that shows a lack of focus.

Step 48 – indriya – (senses)  

What is the primary occupation of our senses? It is inputting. We try to find joy in life by inputting through our senses. Indra deva is always trying to find joy, so whenever we think of the term indriya we should think of Indra. All of us keep succumbing to the illusion that sense objects will bring us joy. Those that succumb to this mirage,  live quite inefficiently because the more we create a sensation through the engagement of the senses, a thirst for more sense objects arises. However, this only leads to chasing more sense objects to feel the same high and to be as elated as before. It’s a never-ending cycle. So what should we do? Direct the senses. We should be the director of this part of who we are. When we start to direct the senses we will start to feel a relative freedom. What is a practical way to direct our senses? We should not associate with that which will take control of our senses.  

Summary:

Step 46 – (Citta)       Practice: Learn from your past through self-acceptance.

Step 47 – (Ahaṅkāra)                   Practice: Dis-identify with separation via focused  observation.

Step 48 – (Indriya)       Practice: Direct the senses by dis-associating with anything that will take control of our senses.

Discussion Subject

What helps you to surrender more?  

Vivekji’s Observation 

Surrender comes after self-help. After you have tried to help yourself find joy, you have come to understand and appreciate that you cannot do this by yourself, so then you surrender to the guru shishya parampara.   

Questions 

Q: Is suppressing our senses healthy? 

A: The difference between suppression and sublimation is suppression is even when something or someone is not in sight, it is still in the mind. Sublimation is when it is in sight it is directed, and when it is out of sight it is not thought about. It is at the thought level where the problem exists.    

Q: Do you have any guidance for us about the big decisions we need to make in life?

A: When we train in small ways, it builds confidence for us to build in big ways. With big decisions, first live in a way you want everyone else to live in. Second, listen to everyone involved. Thirdly, accept because whatever happens is supposed to happen. All is as all is.  

Reflection Adventures of the Week

Listen actively and allow others to speak freely.

Go to a local park and pick up litter for an hour.