The caterpillar

Hari Aum.

I happened to come across this interesting article online (see link below) which describes the transformation of a caterpillar into a butterfly. 

https://www.scientificamerican.com/article/caterpillar-butterfly-metamorphosis-explainer/

It is such an extraordinary journey, so challenging and yet so beautiful. And of course, a perfect metaphor for spiritual life, hence the reason I am writing about it here.

I thought I would write a small story describing the very real challenges that we spiritual seekers face on our journey.

Imagine a scene in a lush rainforest in the tropics, perhaps in Kerala. A number of worms wiggle about on various plants and leaves and on the earth. Some are caterpillars, others are earthworms, centipedes and millipedes. They eat leaves with great enjoyment and grow bigger and bigger.

One day, some of them dimly perceive (their eyesight is not very good!) a dash of moving colour amongst the flowering plants. They wonder what this might be. Some of the worms declare that they spotted a winged insect, the mythical creature called a butterfly. Others declare that butterflies do not exist at all-- the only type of creature that exists is the worm!

Some of the caterpillars earnestly explain to the other worms that butterflies are real. These beautiful creatures truly exist! 

However, the earthworms dismiss this as a fairytale! There is no such thing as a butterfly, they declare with absolute certainty! Those that talk of butterflies are simply delusional-- one should stay away from them (in case the madness is catching!).

Saying this, the earthworms bury themselves in the dark, moist earth. (Earthworms are wonderful and useful worms-- in this story, however, the earthworm represents tamas, a love for darkness and spiritual ignorance).

Centipedes are creatures that can bite quite viciously. Upon hearing the caterpillars talk about butterflies, they get very angry! What nonsense! It is a complete pack of lies to believe in butterflies, let alone imagine that a worm can become one! 

A worm is a worm and should know its place in the world—which is to crawl upon the ground. It is perfectly absurd for a worm to imagine itself flying about in the sky!

The centipedes tell the caterpillars that they are either lying or mad or both! They then march off in a temper to find some insects to inject their venom into and eat. (In this story, the centipede represents the rajasic mind, that thinks it knows everything, that is close-minded, haughty and aggressive).

Hearing these arguments, the millipedes become very nervous. They think there may be some truth in what the caterpillars say but are afraid of saying so openly. They are scared of being ridiculed by the other worms. 

So, they defensively curl up into little balls and disappear from sight. They effectively deny what they know to be true. (In this story, the millipede represents those who know there is a spiritual reality, but who are very fearful, who lack the courage and conviction to acknowledge this truth and seek it in their lives.)

The caterpillars, on the other hand, represent spiritual seekers. They represent the sattvic mind, the higher mind filled with positive qualities. 

After eating a lot of leaves (representing spiritual practices!), they have grown quite a bit. They have shed their outer layers a few times and the next stage has come-- the time for major transformation, the stage of the chrysalis.

This is a very challenging stage. They will need to retreat from the world completely and conceal themselves within a special case called the chrysalis. Within the chrysalis, they will have to give up their very existence as caterpillars. 

They will need to do what the yogis tell us spiritual seekers to do— 'die to live'. 

The caterpillar will need to melt its very being into a 'soup', losing the body that has so far been familiar, losing its very identity as a caterpillar. It digests its own body which is then re-organised into that of the butterfly. This is an extraordinary and magical process.

Therefore, the caterpillars make their way to a secluded spot where they will commence the process of becoming butterflies. They secrete a silken thread and, mixing this with earth and leaves (to better hide themselves), begin to wrap this all over themselves. Soon, they are hidden from view and the silken structure becomes more firm and forms the protective chrysalis. 

Inside the chrysalis, each caterpillar must face the great transformation alone (only God is present to support it). The caterpillar alone knows what it goes through during this time of intense change. As its body begins to melt away, it must have faith that it will succeed in forming a new one, the one that is its destiny.

The caterpillar must also have great courage. To melt oneself into nothing is no easy task. To give up that which is comfortable and familiar is not easy. However, it trusts in the process and surrenders to it. It allows Mother Nature to do Her work.

The caterpillar also requires great patience. It must be prepared to spend a certain period of time within the chrysalis. The time required to transform is predetermined; this cannot be hurried in any way.

So, with great courage, faith, patience and surrender, the caterpillar allows Mother Nature to do Her work. It cooperates with Her, it does not resist when Nature commands it to begin the process of transformation. It does not protest, it does not say it is too painful and difficult. 

No, the caterpillar allows Nature to take its course. It allows Nature to mould it, to transform it.

And, after a period of time, when many wonderful changes have taken place, the new butterfly forms. It must now carefully squeeze itself out of the chrysalis, a process which again takes some time.

Finally, after completing the incredible transformation and emerging from its chrysalis, the butterfly must wait patiently for its wings to dry before it can take flight. 

Only the butterfly knows the bliss of the wonderful nectar it drinks from various colourful flowers. It alone knows the sublime joy it feels as it flutters high above the earth, and as it plays with other butterflies in the air (those who have also completed the same arduous journey; it takes a butterfly to truly know another!). 

These are the sweet rewards it receives from Mother Nature for having gone through such an immensely challenging journey.  

It marvels at the world that appears so different from its previous experience as a caterpillar—it can see so much more clearly and can do so much more. It has a much more fulfilling existence than previously.

(And perhaps without realising, it has become a vital part of Nature needed to support life on our planet—by helping the growth of plants through the process of pollination. Not to mention the joy it unknowingly gives other beings by displaying the stunning artwork on its wings.)

As the butterflies of various colours fly swiftly past the next generation of little caterpillars chewing upon their leaves, some of them might whisper in the breeze: ‘Truly, you are baby butterflies! You are one of us and you too can make it as we did. Do not give up; keep going! We’re cheering you on. It is very much worth it!’

The naysayer worms, who continue to wiggle about on the earth, may or may not believe they exist. They may argue and endlessly debate this amongst themselves—but the butterflies simply do not care! They are too busy enjoying their new and beautiful existence!

The little caterpillar is a true inspiration for us spiritual seekers. It represents immense faith, courage, surrender and patience.

In a sense, we are all spiritual caterpillars. Despite the doubt, disbelief, anger, fear and other negative qualities that abound on our planet (both within and without us), we must work for our spiritual growth. We must break free of the misery of the cycle of birth and death for that is our spiritual birthright as human beings; it is our destiny.

And, as those who have attained spiritual knowledge (our teachers/Gurus, represented here by the butterflies) tell us, there are no shortcuts on the spiritual path. 

Each caterpillar has the potential to attain its destiny of becoming a butterfly. However, it has to be willing to go through the process in full. It must develop the necessary qualities and make a serious effort. 

The existence of butterflies gives hope and encouragement to caterpillars that they can do it too. What one has done, another with the same potential (and we all have spiritual potential) can also do.

As spiritual seekers who perform sadhana, we are currently within the sacred space of our own chrysalis. It will take time for us to transform but we have to trust the process. 

As the caterpillar melts its body, we melt our ego, our individual sense of self. And this is a great task. It is immensely challenging.

And there may be times when we understandably simply want the process to be over. We may want to escape the chrysalis before we are ready. But we must not because that would be most unwise.

We have to allow Mother Nature/ the Divine Mother to perform Her work upon us. And we do this, by performing a simple daily spiritual practice of our liking-- be it mantra japa, bhajan, puja, homam, karma yoga or anything else.

And we must encourage each other to keep going. Hearing another caterpillar in distress within their chrysalis, we must be able to say 'Hang in there, it is going to be ok!'. And there will be times when others will say the same to us when we are facing our own challenges in life. There will always be ups and downs within the chrysalis of sadhana. 

However, just as God who exists everywhere, is present with every caterpillar within its chrysalis, so also He/She is with each one of us (whether we feel it or not) every step of the way as we go through our own spiritual transformation.

I will conclude with a couple of sayings of my Guru, Sivananda. 

He said to humanity:

 “Eating, drinking, sleeping! A little laughter! Much weeping! Is that all? Do not die here like a worm. Wake up! Attain Immortal Bliss.” 

“The goal of life is God realisation. Never forget this. It is your birthright.” 

This is an excellent article explaining the essence of the spiritual path as taught by Gurudev Sivananda:

https://www.sivanandaonline.org//cmd=displaysection&section_id=1682

Om Namo Narayanaya. Om Sri Durgayai Namah.

Om Namo Bhagavate Sivanandaya.

Hari Aum Tat Sat.

Completion of purascharana six

 Hari Aum.

When I was in Kerala recently, I was discussing sadhana with a priest who had come to our home to perform a homam. I mentioned that I had taken on a commitment to do daily japa over a period of years (in the form of a purascharana-- a practice that involves completion of a certain number of mantra japa over a period of time). 

The priest smiled saying that those who walk the spiritual path and perform extended japa sadhanas face many challenging karmas (debts from previous lifetimes that need to be paid off before attaining God). I agreed with him saying that this has certainly been my experience! 

The first four purascharanas were relatively good. The last two have been filled with new experiences of all sorts-- both 'good' (spiritual experiences') and 'bad' (health issues and family karma!). The fifth purascharana (during the pandemic) was about major upheavals of all sorts. The sixth one, which has just ended, has been about finding solutions to the challenges generated in the fifth. It has been exhausting but good overall.

I am glad to say that the sixth purascharana finally ended this month-- it is a great relief. It has been challenging no doubt but I am grateful that, by the grace of the Divine Mother, I was able to carry on. During this purascharana, I have engaged more in Mother worship than in previous ones. (I have gone to Her to complain about the obstacles generated by worship of Her brother, Krishna/Narayana ! I feel She has been loving, kind and sympathetic). 

I have performed many mini-sadhanas of Her during the past three years and felt relief at every step. It is She alone who has helped me survive the onslaught of various karmas (from this and likely past lifetimes). As I have said before, it is my Divine Mother (especially as Durga/ Lakshmi/Kali) who is my strength in spiritual life. Without Her, there would be no sadhana at all. As my Guru, Sivananda, says, the devotee finds comfort more easily in the arms of the Divine Mother than in the arms of the Father!

However, my lower mind is now in major rebellion mode! It says 'I never want to do a purascharana again! I do not want to wake up and have to do japa first thing in the morning every day for years. I do not want to do it last thing at night either. I also do not want to remember God regularly during the day. I cannot take it anymore!"

"No, I just want to have a 'do-nothing at all' spiritual holiday. A very long holiday!!! I want to lie on a beach and eat lots of ice cream! That's it. I want no discipline or sadhana at all! I'm done. Finito! Bye, bye sadhana, see you never!"

However, my higher mind has other ideas. It says to the lower mind:

"Let's have a rest for a few weeks and then start again. I know this can feel tiring and dull at times but we have felt some very significant benefits from doing mantra japa. This is simply a fact— therefore, it is very much worth continuing."

"We had a plan to complete eight purascharanas in a row, and we are sticking to this plan (as a minimum). We are not going to quit under any circumstances, God-willing."

"Let's reduce the japa to 1-3 malas per day for a few weeks. Then, when we feel refreshed and rejuvenated, we will start the next one."

"It is true that, when one has been walking the spiritual path for a while, it can be tough to stay motivated, especially when the karmas come at one thick and fast. Therefore, the next purascharana or extended mantra japa commitment will be a 'no-pressure purascharana'! This will help stay committed to the practice and complete it (instead of giving up altogether)."

"The commitment for the seventh purascharana will be to do somewhere between 5-9 malas per day (flexibility allowed for days when the obstacles feel more intense and motivation is lower). The aim will be to complete the purascharana in approximately three years (may be a little more or less)."

"This purascharana will also be made up of 4 mini-anushthananas (each purascharana involves 800,000 mantra recitations, therefore the mini-anushthanas will be made up of around 200,000 recitations each). There will be a brief pause after every 200,000 recitations, when just 1 mala can be done daily for 1-2 weeks before resuming the regular number malas. This will help stay motivated during the practice."

This approach is more acceptable to my lower mind. It says to the higher mind:

"Ok, I can consider this. I just cannot face another 2-3 years of non-stop purascharana—it is just too much! I cannot take it anymore, especially as we have been at this practice for over fourteen years! You may say it is working, but I do not want to work anymore. I just want to relax!

If you let me have a break after every 200,000 recitations, then I can probably agree to let you do the next purascharana. I'm not happy about this practice in general, but if you allow me some short breaks to breathe during it, it feels a bit more bearable!"

So, this is the current plan. Take a break from purascharana for a few weeks (doing 1 mala of the ashtakashara mantra minimum per day). And then sometime in the coming weeks or months, get started on purascharana seven—a commitment to continue daily japa at an increased rate of 5-9 malas until the required number of recitations is complete.

To those readers who are also doing extended mantra japa practices (anushthanas and purascharanas), I just want to say I hope your practice is going well. 

To those who have not yet tried this, I would highly recommend it. We have to face our karmas, both positive and negative, one day. The mantra helps to cleanse our karmic account relatively rapidly so that we become eligible to acquire knowledge of our true nature as being one with the Divine. It may be tough but it is worth it. Because life on this planet is uncertain and ever-changing. It is not easy. 

The material path is not easy and leads nowhere ultimately-- it leads only to dust. The soul is lost in the desert of samsara. The spiritual path is also not easy but it leads somewhere worthwhile-- it leads to an oasis, to the Guru, to God. This oasis provides much-needed relief in the midst of samsaric challenges. It allows us to attain everlasting peace and bliss as per our Gurus and the scriptures.

Sadhana is the main purpose of life. It should be continued in one way or another, no matter the karmas, no matter the obstacles. This is the golden key to success in life, both spiritual and material.

On that note, I am going to go off and take care of my lower mind and coax it (with ice-cream and chocolate-- in moderation of course!) to get ready for another purascharana. :) 

I wish all readers the very best with your own sadhana. May our Gurus and God bless us all and the planet as a whole.

Om Namo Bhagavate Sivanandaya.

Om Sri Durgayai Namah.

Om Namo Narayanaya. 

Hari Aum Tat Sat.

Ruminations on the mind and spiritual experiences

 Hari Aum.

Yesterday (or today depending upon where one lives) was the beginning of the Solar New Year in the Vedic calendar (known as 'Vishu' in Kerala, 'Puthandu' in Tamil Nadu and 'Vaisakhi' in Punjab). It is the day when the Sun, representing the soul, enters the sign of Aries, where it is exalted. This represents new beginnings, renewed motivation and an increase in positive, dynamic energy to fulfil both spiritual and material endeavours.

I am back home after a fortnight in Kerala, India which was wonderful. I visited a number of temples related to both Vishnu and Kali in the area (places where my ancestors on both sides of the family used to worship) and conducted various pujas and homams (for the welfare of both my immediate family and the planet as a whole). 

I started my sixth purascharana over three years ago at the rate of 7 malas of the ashtakshara mantra and am nearing completion in a few days. 

This period of sadhana has been very interesting. I have learnt a lot about spiritual life during this time and would like to share some of my insights for the benefit of readers. During the course of the past three years, I have had various experiences that have convinced me beyond any doubt that there is much more to the human being than meets the eye.

As a doctor, I have learned about the human body and mind from a medical perspective. However, this knowledge pertains only to the physical body, and the ordinary waking consiousness. Modern medicine does not speak about much else.

As a yogi, I have learned the theory about the energy body and four states of consciousness (not just the waking state, but also, dream, deep sleep and the fourth/superconscious state). Three of these belong to the material realm (waking, dream and deep sleep); the fourth state is the state of Self Realisation (which is also called spiritual liberation/ knowledge of one's immortal nature as being one with the Divine).

During the course of my sadhana over many years, I have not sought any specific experiences (aside from desiring a darshan of God, which is linked with the spiritual goal). But in the past few years, these have begun to occur with increasing frequency. These experiences are merely signposts along the way. They are not the goal of spiritual life-- that is yet to be attained. But they have a use. They suggest that something is working, something is happening, something is shifting within.

I tell my patients who come to me to discuss mood-related issues (such as anxiety and depression) that the human mind is a like an iceberg (they sometimes tell me that they cannot understand where their anxious/panicky/low feelings come from as there is no obvious trigger). 

Only a small portion of this iceberg is visible above the surface of ocean (this is the waking consciousness that we are aware of). However, a vast portion of it lies hidden beneath the surface of the ocean-- this is the subconscious mind. 

This vast, subconscious mind contains so many things. This hidden mind has so much knowledge, so much capability-- it can be difficult to believe when it begins to manifest itself. When this occurs, we must remember that this is still in the realm of matter (not Spirit). 

However, as the mind comes into contact with the mantra of the Divine, it begins to undergo some changes over time. Things that were hidden within the unconscious, subconscious mind begin to surface. 

Intuition develops more strongly. Telepathy can develop. In the astral world of dreams, we begin to meet our Gurus, God and also other souls. 

When we wake up, we may ask ourselves, "Is this real?", "Is this true?". The intellect that manifests in the waking state will often struggle to understand the depth of the unconscious mind and its capacities. Time often proves that these experiences were true (as events in the waking state start to be predicted in dream. We meet people or experience events in dream initially, and then those very events occur shortly afterwards in the waking state. These dreams can be a way of the Divine helping us).

"How can this happen?", "Why did this happen?" "What does this mean?" and various other questions will often occur within the intellect as it scrambles to understand the events that occur. But it is not able to fully grasp the meaning of these.   

To understand, we need intuition not merely intellect. We develop our intuition through prayer, though mantra and other forms of worship. By contact with our Guru, with following the teachings of the Guru.

We will be tested by the Divine in our ability to persevere no matter what. We will pass the test if we remain sincere and committed to the yogic ethics and our sadhana.

The sixth purascharana, while challenging, has been better than the fifth. During this period, I have met people on the spiritual path who have provided me with valuable insights related to my spiritual life. I have healed a lot of past negative karma. I have discovered new aspects of spiritual life.

One experience that I have had, particularly since October 2020, is that my mind feels interconnected with another mind. It may sound odd to say this from a medical perspective, from the viewpoint of modern science. But it is not at all odd from a yogic perspective.

My mind, when I sit to meditate, becomes aware of another mind, that is significantly connected with my own (I have referred to this in previous posts as my twin soul). I have to accept and invite this mind to participate in the meditation with me. This is the only way that I am now able to contemplate the Divine.

If I resist this connection, my meditation falls apart as my mind experiences an inner battle. A mind that battles with itself cannot meditate. The mind must be at peace on some level to be able to contemplate the Divine.

There is a famous song from the Bollywood movie, 'Taal' (meaning 'rhythm'; I have not seen the movie but the songs, composed by A R Rahman are very popular and I like some of them).

In one song, the lead protagonist states "Rab sab se sona!", meaning "God is more beautiful than everyone else!". She then goes on to declare "Rab se bhi sona, ishq", meaning "More beautiful than God, is Love". (Obviously God Him/Herself is Love so nothing can be more beautiful. But the song aims to convey that love is the essence of God and the most important aspect of life, both spiritual and material).

The word, 'ishq' representing romantic feelings does not at all adequately describe the feelings associated with Spirit. However, the overall sentiment expressed in this song, is one that many on a twin soul journey can relate to.

In my case, God Himself/Herself these days, does not permit me to meditate on Him/Her without my including my twin soul in my meditation. My first thoughts when I sit to meditate are of my twin. When I invite them to participate in the meditation, I am then able to contemplate my mantra and God and not otherwise. I also feel that this is the will of the Divine. I never asked for any of these events to occur. They have occurred of their own accord. 

Those on a twin soul journey, who understand this path better than me (I am still learning), say that the consciousness on our planet is undergoing a significant shift. We are at a key stage in our collective consciousness as human beings they say.

The various wars and conflicts that are taking place on our planet are a part of this shift. The yogis say that the forces of the divine and undivine are ever in battle in the material realms. Our Earth and the creatures that inhabit it, including us human beings, are also influenced by these forces.

We need to ensure that we remain attuned to the forces that are Divine, that are positive, that seek peace and harmony and spiritual progress. We need to try our best to avoid being excessive materialistic and we also need to keep an eye on our lower selves to avoid letting these get the better of us.

We need to become fit instruments of the Divine. Only then can we hope to live a peaceful life on this planet and ensure that the generations to come inherit a place worth living in.

So the pupose of this post is to say that the mind has many layers, and is capable of much more than we realise. It is unwise to deliberately seek to delve into these (as our goal as spiritual seekers is God and nothing less). But, it seems that the will of God can be that we become more aware of some of these mental layers as we progress along the spiritual journey. 

And also, perseverance is vital on the spiritual path. At various stages in spiritual life, one may feel that one is crawling, walking or running-- however, whatever one feels, one must keep going. One cannot stop on this journey. Onward and Godward, as Sivananda says.

Om Namo Narayanaya.

Hari Aum Tat Sat.

P.S. A note on the twin soul bond

Each twin soul (like every other soul) has a higher mind/higher Self and lower mind/ negative ego self.

The Higher Self has positive, divine, spiritual qualities and has clarity of thought.

The lower self is filled with various heavy emotions and a number of confusions.

I have observed that the Higher Self aspects of a pair of twin souls get on pleasantly well. These two may meet in dreams and interact favourably with each other. They help each other on the spiritual path.

In contrast, the lower self of each twin soul, does not like any of the other three aspects-- it does not get on very well with its own Higher Self, and is also wary of its twin's Higher Self and lower self.

It is understandable for one's own lower self to be wary of the twin's lower self, but their Higher Self is a positive force. The Higher Self of each twin is fearless and accepts both their own lower self, as well as their twin soul's Higher Self and lower self.

Speaking of the lower self, I am reminded of an experience when, as a child, I visited a wildlife sanctuary in South India. I had gone for a morning walk with my sister and a cousin when we encountered a type of monkey called a 'langur' (pronounced 'lung-goor') sitting on a tree branch. When we stared curiously at it, it saw us and gnashed its teeth aggressively causing us to run away very quickly!

I was reflecting that the lower self of twin souls is a bit like this langur. It is hostile and unfriendly-- and as uncontrollable as a monkey! :D

In contrast, the Higher Self is a like a swan-- beautiful and very pleasant to behold. :)

Hari Aum Tat Sat.

Friends in Tehran and Tel Aviv

 Hari Aum.

I'm trying my best to limit the amount of news I watch these days but it is difficult to do so-- partly because so many events are occurring in quick succession, and the whole world is being affected in one way or another.

There are a lot of angry people, specifically politicians and military people, on television these days. We see video clips of them, their faces contorted with rage, jabbing their fingers in the air and threatening each other. 

They tell us that we are all in terrible danger. That this war is good thing. It is needed, they say-- apparently, to protect us all from a vague and unclear future threat.

They say all this anger and violence is justified, it is a reasonable response to the violence that was perpetrated by the other side. They say they want to annihilate and obliterate each other. Wipe each other off the map-- that is the message from these politicians and their militaries.

They like to emphasise that the people in other countries have nothing in common with us. They are different. They follow a different way of life. Their religion is different. Their language is different. They look different. They think different. They are so different, they might as well be from another planet (we are all practically aliens to each other, they say!).

Different means danger-- the other side is very, very dangerous, they tell us. Look at what they did on xyz occasion. They cannot be trusted. The death of innocent civilians on both sides is 'collateral damage', and this is an acceptable price to pay for protecting us all.

Diplomacy has no place here, they declare. No, the only means of communication is guns and bombs. They praise their planes and ships and describe their capacity to destroy and kill-- what technology, what innovation-- how magnificent!

They torpedo ships in international waters. Destroy schools and hospitals. And assure us it is all for a good cause. It is to protect us from great evil, great danger. This war is not evil at all. No, it is most excellent-- a noble, virtuous act for the good of all. 

It was only way, they tell us. Talking is of no use. It takes too much time, and there is no trust anyway. After all, how can there be any trust or goodwill between people who look, think and speak so differently?

"We are right, and they are wrong", declare these politicians. “We are good, and they are bad. We are progressive and they are backward. We are liberal and they are repressive. We are virtuous and they are evil"-- this is the narrative that politicians both sides of the conflict in the Middle East are spreading.

But, when I think of Tehran and Tel Aviv, I do not think of these angry politicians and their militaries. These places are relatively far from those where I have lived during my life so far. But I have met people from these places at work and through my spiritual life, and I have many good memories of them. 

For example, I had a good friend from medical school who returned to Tehran after he finished his studies to settle there and start a family. He was one of the kindest and most cheerful people whom I had ever met. 

When I had one of my horrible seizure-like blackouts (atypical vasovagal, mentioned in a previous post) in hospital while observing a patient who was in severe pain, he happened to be present as we were working together at the time (we were medical students together at a university in Europe). He went out of his way to make sure that I was ok afterwards (brought me tea and insisted on walking me to the station to ensure there were no further episodes). He was part of a study group that some friends and I belonged to but hardly ever showed up to the revision lectures. 

Despite having an apparently very casual attitude towards his studies, he came first in the surgical examination in our year. I was particularly indignant at this as he had cheekily told me not to set 'too high a standard' during our practical surgical examination as he was due to see the examiners just after me (due to having a slightly similar surname)-- however, he was the one who had clearly set a very high standard!

I once cautiously asked him how life was for people in Tehran (this was just under twenty years ago). He told me that people lived a 'normal life' and could generally do as they pleased but 'behind closed doors'.

I wonder if he is alive and well today. I do worry about him and his family when I hear about the bombing of Tehran.

Similarly, during the pandemic, I did two online mantra japa courses conducted by a lady yoga teacher who was a volunteer/ staff member (and brahmacharini) with the Sivananda yoga organisation in the Bahamas. During these courses, which lasted 2-3 months at a time, we had some very interesting and enjoyable conversations about spiritual life. She provided much-needed inspiration at a time that was difficult and we developed a friendly bond.

This lady is originally from Tel Aviv and in recent years, told me that she has moved back there. This was after the conflict flared-up a few years ago-- she said the senior staff had returned from the Bahamas to teach mindfulness/ meditation and yoga to people at the Sivananda yoga centre there in the hope of promoting mental peace and wellbeing. 

She is an excellent teacher and one of the nicest people I have met. And a truly inspirational spiritual practitioner. I wonder how she is today and hope she is safe. I worry about her and the other Sivananda yogis when I hear about the bombing of Tel Aviv.

Many years ago, in the summer of 2006, during my Sivananda Yoga teachers training course in Spain, there was a flare-up of the conflict between Iran and Israel. There were a number of students from all over the world present at the course, including two from Iran and one from Israel.

I noticed the elderly Iranian lady often comforting the younger Israeli woman who was very worried and often tearful due to  her husband being in the army. Over the few weeks of the course, they formed a close bond of friendship despite their countries being at war.

People are fundamentally people everywhere-- no matter how different our cultures and ways of life may seem. We have the capacity to empathise with each other based upon this understanding. 

Two wrongs can never make a right. Every act of violence is awful, but it cannot justify further violence--because that way, the cycle of violence never ends.

We are approaching the end of Navaratri-- today is the seventh day associated with Mother Kalaratri. I am due to travel to India soon on holiday so life is a bit hectic with packing and so on-- however, I was grateful to be able to find the opportunity to do a puja this afternoon of all the nine forms of Mother Durga associated with this festival. I felt much better after this worship.

I hope and pray that Mother Durga protects all good people on both sides of this conflict. I hope my friends in Tehran and Tel Aviv remain safe and well along with their families and friends. 

Let us pray to the Divine Mother to reduce the negativity in the world today. She is the Mother of every one of us and every creature in existence. May She help us resolve our conflicts and live in peace.

Let us remember that our ancient scripture, the Mahabharata, describes a terrible war in which many people died, including many good people. The Krishna avatar was present at the time. He tried His best to prevent the war, even going as a messenger of peace to the Kauravas (the egoistic and negative side). They did not listen and the war then unfolded with horrific consequences on both sides (eventually, dharma/ righteousness was established but not before much suffering). 

God grants us free will to act. But we must then be prepared to face the consequences of our own actions. This is the way of the law of karma. Karma can be mitigated by prayers and mantras. 

Let us therefore, pray and recite mantras in accordance with the firm instruction of our Gurus. This is a spiritual duty according to all spiritual traditions across the world.

Om Shri Durgayai Namah.

Om Namo Narayanaya.

Hari Aum Tat Sat.

Nava Durga and Navaratri

 Hari Aum.

There are four 'Navaratris' or 9 night festivals that are celebrated each year to worship the Divine Mother. These occur in spring, summer, autumn and winter (the autumn festival, known as 'Sharad Navaratri' is the most popular and widely-known).

Tomorrow is a highly auspicious day in the Vedic calendar-- it is New Year's day based upon the lunar calendar. It is also the first day of the spring Navaratri (known as Chaitra Navaratri).

From the perspective of jyotisha (or Vedic astrology), this day is suitable to begin new spiritual and material endeavours. It is said that any new venture started on this day (that is based upon dharma/ righteousness) is blessed with success.

It is a perfect day for the worship of the Divine Mother. She has numerous wonderful names and forms. And She can be worshipped in any of these during Navaratri. However, this festival is associated with the worship of nine special forms of Durga, known as 'Nava Durga' ('nava' means 'nine' in Sanskrit). 

As we are about to enter this extremely auspicious period, let us contemplate these nine beautiful forms of the Divine Mother. These are as follows:

1. Shailaputri: the first day of Navaratri is associated with Shailaputri ('Shaila' means 'peak' and 'putri' means 'daughter' in Sanskrit). This is another name for the incarnation of Durga as Parvati-- the daughter of the peak or the Himalaya mountain King. 

She is depicted as holding a trident in Her right hand, and a lotus in Her left. These respectively represent Her actions to destroy evil and grant blessings. 

2. Brahmacharini: the second day of Navaratri is associated with Brahmacharini. This is the form of the Divine Mother immersed in spiritual practice. She represents the power of devotion and penance. 

She is the Goddess of renunciation, who gives up everything to attain Shiva. Intent upon Him, She engages in constant recitation of His well-known mantra (the panchakshara). 

She holds a japa mala (prayer beads) in Her right hand, and the kamandalu (water pot of an ascetic) in Her left. She is known as 'Tapasvini', the embodiment of tapas. 

She was also called 'Aparna' by the rishis in the forest when She gave up eating leaves ('parna') that symbolise material Nature. Bilva leaves are sacred to Shiva and She had previously been eating only these while fasting from all other food. She represents mastery over the senses and the ability to withdraw the mind inwards to contemplate the Divine. 

Worship of the Mother in this form gives the devotee the ability to perform intense spiritual austerities including japa, meditation and fasting. 

3. Chandraghanta: the third day of Navaratri is associated with Chandraghanta. This is a form of the Divine Mother in union with Shiva. She wears the crescent moon in Her hair symbolising their unity (this is traditionally associated with Him). 

This is a fierce form of the Divine Mother, golden in colour and holding various divine weapons, along with a lotus and prayer beads. She adopts this form when Shiva appears in His fierce form (leading Him to then adopt a gentler aspect!). 

This form of the Mother is associated with strength and courage. She grants fearlessness and protection to Her devotees.

4. Kushmanda: She is the deity of the fourth day of Navaratri. She is the Goddess of light and of Creation, and is particularly associated with the sun. She represents love, warmth, vitality and healing. 

In Her hands, She holds various weapons and also two pots filled with honey and 'amrita' (divine nectar). Worship of Mother Kushmanda is performed for physical health and mental peace. She is also associated with fertility, childbirth and spiritual awakening (spiritual rebirth). 

She governs the 'anahata chakra' in particular and Her worship is said to cleanse and heal this chakra or spiritual energy centre.

5. Skandamata: This is the Goddess in the form of the Mother of Kartikeya. She is worshipped on the fifth day of Navaratri.

As a result of the union of Shakti with Shiva, a son (Kartikeya or Skanda) is born. Skandamata represents the maternal aspect of the Goddess--She holds the baby Skanda in Her arms. 

As She rules the 'Vishuddha chakra' located at the level of the throat, Her worship is said to grant clarity in communication and better self-expression. She gives the ability to resolve disputes through diplomacy rather than aggression and is thus associated with harmony and peace (both within the family and in society). She also gives mental clarity and wisdom. 

(Those who worship this form of the Mother are also said to gain the blessings of Her son, Skanda. He is a powerful form of the Divine associated with the granting of protection and destruction of all evil). 

6. Katyayani: The Mother in this form is the Goddess of justice. She is worshipped on the sixth day of Navaratri.

She assumed this form to destroy the ego, represented by the asura (demon) known as Mahishasura. She is the Goddess at war, extremely fierce and intent upon the destruction of evil.

Her worship is said to remove all obstacles in material and spiritual life. She is traditionally worshipped by unmarried girls seeking a suitable partner.

She governs the 'ajna chakra' (located in the region of the space between the eyebrows) and is thus associated with granting intuition and spiritual wisdom, and the ability to perceive truth (beyond the illusion of the material universe).

7. Kalaratri: This form of the Divine Mother is worshipped on the seventh day of Navaratri. She resembles Mother Kali in that She is as black as night ('Kala' means 'black' and 'ratri' means 'night' in Sanskrit), has long, wild hair and is wrathful. She hold weapons in Her hands, and is associated with the destruction of the lower aspect of our nature (represented by the asuras 'Shumbha' and 'Nishumbha').

She governs the seventh chakra, located at the crown of the head, known as the 'sahasrara' (that is said to resemble a lotus with a thousand petals). Her worship is associated with the total and complete annihilation of the lower ego and with the attainment of enlightenment or realisation of one's true spiritual nature as being one with Truth or God.

She is said to grant the ability to overcome even the most testing of obstacles, the capacity to break negative habits (including recovery from addictions).

Like other fierce forms of the Mother, Her worship is said to grant protection from danger, destruction of evil and suffering. 

She is known as Shubhankari, the auspicious One as Her worship is said to grant overall success and wellbeing in life.

8. Maha Gauri: She is worshipped on the eighth day of Navaratri. She represents the polar opposite of Kalaratri, being of a radiant white colour, the embodiment of peace and serenity. 

She is particularly associated with the power of compassion and forgiveness, and through these, the attainment of harmony within the family and society. She is worshipped for emotional healing, and the removal of all negativity. 

The Mother in this form is depicted as the embodiment of all virtue and purity, the One who grants spiritual strength.  Like Kalaratri, She too is associated with the sahasrara chakra, symbolising the attainment of spiritual consciousness.

9. Siddhidatri: She is worshipped on the ninth day of Navaratri. She holds a conch shell (representing wisdom including sacred sounds/ mantras), weapons in the form of the discus/chakra and mace (representing the destruction of ignorance/evil) and a lotus (representing the granting of divine blessings. Note- these four are also associated with the form of Narayana/ Vishnu). 

She represents the culmination of spiritual endeavour, the attainment of spiritual consciousness, the removal of all ignorance. She is the giver of spiritual abilities or 'siddhis' (which are naturally bestowed once the lower nature is completely transmuted into the divine). She represents balance between the material and spiritual aspects of life. 

She is also associated with the famous 'Ardha Narishvara' form. In this form, Shiva and Shakti assume a single divine form, with the right half depicting the form of Shiva and the left half the form of Shakti. This form represents  the state of balance of the masculine and feminine energies within oneself, the balance of Purusha/ Spirit and Prakriti/matter. 

This completes a brief description of the nine beautiful forms of the Divine Mother, each associated with a particular day of the Navaratri festival.

Please see below for some useful links related to this subject:

1. Mantras and prayers for Navaratri worship including of the Nava Durga forms:

https://greenmesg.org/stotras/durga/

2. Recitation of some famous mantras of the Nava Durga:

The beautiful Nava Durga stothram

https://www.youtube.com/watch?v=PgDAbk_6nzY

Mantras for each of the Nava Durgas

https://www.youtube.com/watch?v=2IK-ZlZUEck&list=PL0NTVBK7D46YKMH5cGLoBiKuQC5AOWfJp

Let us pray to the Nava Durga forms of the Divine Mother during this Navaratri for spiritual and material wellbeing for ourselves, our families, our society and the world at large. The above mantras and prayers, as well as the Navarna mantra, would be suitable to recite during this time.

Om Sri Durgayai Namah.

Om Namah Shivaya.

Om Namo Narayanaya.

Hari Aum Tat Sat.

A drop of water in the ocean

 Hari Aum.

Hope all readers are well and your sadhana is going to plan. In March 2017, I wrote a post in which I described the legend of Sri Rama and the squirrel who tried to help Him build a great bridge. The message of the story is that the tiny, minute efforts of each one of us matters-- there is a cumulative effect with regard to spiritual practice-- this is the view of our Gurus. 

"Why bother chanting mantras for world peace?", one might ask. There is an endless appetite for war on our planet, and we are so small-- what can we really do? And, we may wonder, is God listening when we chant, and does He really care? The answer is that our prayers can bring peace, and yes, of course, God does listen and respond to us (even when we feel unsure).

We are each a small drop of water in this ocean of life on our planet. We jointly make up the consciousness on our planet. When there is a lot of thought of war, anger, fear and hatred (as unfortunately is the case currently), the entire collective consciousness on our planet is said to undergo a downward shift-- towards rajas and tamas, the negative aspect of Nature. This becomes a self-perpetuating cycle (as the saying goes, 'violence begets violence).

Let us, therefore, chant for peace, for an increase in sattva or positive, divine energy on our planet. Even if we are tired, unmotivated, uninterested and fed-up, let us chant a mantra (such as the ashtakshara Om Namo Narayanaya) daily, at least for a short while be it only 5 or 10 minutes, for peace. 

The cumulative effect of our chanting will be positive-- this will help to counter some of the violence currently being unleashed on our planet. Whether we feel good, bad or indifferent, let us chant. Because chanting the name or mantra of God has an immensely purifying and positive effect (as the name and mantra of God is one with God). And let continue this, at least until the current escalation of violence in the Middle East settles down.

On that note, I am going to go off and do some mantra chanting. 

Before I conclude, though, I want to say one thing to any twin souls out there who are reading this (including my own if they are here). Some people say that we have a capacity to work together spiritually to create some good on this planet. We are certainly not special in any way, however there is a view that (like many others), we have come here to this planet with a specific spiritual job, i.e. to perform a specific spiritual service as a form of worship of the Divine.

I feel my task, aside from working towards my own spiritual growth and performing my usual material duties, is to encourage mantra chanting for world peace (based upon the positive benefits that I have myself felt from reciting the ashtakshara mantra).  

And, therefore, with regard to my own twin (if they are here), I want to say this: 

Based upon events that have occurred in recent years, I believe that you are on a spiritual journey as I am. I also believe that my Guru supports our connection and that he would want us to chant/pray for world peace (based upon any spiritual tradition, not necessarily the yoga one). (We do not have to be in the same place physically for this-- we can do this wherever we are). 

I would really appreciate it, therefore if you could pray or recite a mantra or do some sort of spiritual practice of your liking every day (if you are not doing this already) specifically for peace on our planet. And, if you would be open to chanting the ashtakshara mantra daily for five minutes or more, that would be excellent (though any prayer from any spiritual tradition would be equally good). 

I somehow believe that the effects of us both chanting will be greater than either one of us alone; there is usually a potentiating effect when twin souls both perform a spiritual practice and I feel this would be helpful in the current circumstances on our planet. I feel you have a spiritual task to perform here too. And, if you are my twin as you seem to be, then perhaps we have a similar task-- i.e. just doing some simple mantra chanting/prayers for peace. So, wherever you are, I'd be grateful if you could do this. 

(By the way, I am going through a phase where I feel tired and drained spiritually-- though I do still keep up my daily mantra practice-- and for some reason, intuitively, I currently feel like handing over the baton of spiritual practice to you. I feel that you need to power our joint spiritual growth now (as I've been at it for a while; you may very well have been too). 

It is said that, when one twin soul performs a spiritual practice, it has a direct beneficial effect on both themselves and their twin-- I, therefore, feel that I want your help in the manner described at this stage in spiritual life (no 3D contact is required for this; please just do a daily spiritual practice if not doing this already).

(This naturally is my higher mind, not the lower one, talking! The lower mind, being a sceptic, doesn't believe in any of this of course!).

May God bless all of us with spiritual growth and inner peace, and may all conflicts on this planet be calmed as soon as possible.

Om Namo Narayanaya. Om Namo Narayanaya. Om Namo Narayanaya.

Hari Aum Tat Sat. 

A play: Conversation between the higher and lower mind part 2

 Hari Aum.

Om Namo Narayanaya. Om Sri Durgayai Namah. 

Om Durgam devim sharanamaham prapadye.

Around three-and-a-half years ago, I wrote a play on the conversation between the higher and lower self/mind (link at end of this page). Today, I'd like to continue that conversation.

Higher mind: sitting quietly and contemplating spiritual matters, including the various twists and turns in spiritual life. 

Lower mind: "Hello! We need to speak urgently about our spiritual life!"

Higher mind: "Sure, no problem. What's the issue?"

Lower mind: "What's the issue?! You've got to be kidding me! Last time we spoke, I'd agreed to let you do a moderate amount of mantra japa and bhajan in exchange for some concessions on sweets and suchlike. It's been working out ok between us since then-- I've been feeling a bit better and been more cooperative with you. I'm very concerned though by the way unexplained things are happening in our spiritual life."

Higher mind: "I didn't realise that you were interested in spiritual life--that's great! What is the unexplained stuff you're concerned about?"

Lower mind: "Well, you told me that you would be doing mantra japa and karma yoga and all the usual stuff. It's been hard on me to tolerate all that but I've coped with it patiently for years.”

“I'd like to know what's been going on lately though! What's all this twin soul nonsense? I don't like it at all! Make it go away! I find all this talk of astral stuff very unnerving!”

“I like the 3D world, the solid, 'real' world of waking consciousness. It's nice and familiar. There are scientific laws that operate here and we've studied some of them. I like science. It makes feel me comfortable.”

“On the other hand, I don't like all this talk of energy, astral stuff, nadis and chakras. What nonsense! Why are we having astral experiences now? What was the need for that?”

“Your Guru showing up in dreams was a bit odd but ok. But what's all this stuff about meeting a so-called twin soul in dream? It's downright freaky! It really scared me! I don't approve. I want that stuff to stop completely! Never again, I tell you! Cut them off, I say!"

Higher mind: "Well, I've explained the energetic anatomy to you already. You know perfectly well that there are three layers of the human being-- physical body, energy body and causal body. You can't have one without the other (while being physically alive). And, as spiritual life progresses, various experiences occur in each of these layers. It's part of the process.”

“With regard to a twin soul, well, it seems we have one. That's pretty much all that there is to say about it. It's a creation of the universe for spiritual growth apparently. I suggest we accept it. That would be the sensible way forward. Go with the flow sort of thing!"

Lower mind: "Go with the flow! You must be joking-- I'm not going with any flow! Especially not with this twin soul nonsense. 

You ought to be ashamed of yourself. Gallivanting about with a 'twin soul' in the astral realm of dreams-- and, that too, as a married individual-- the sheer horror of it! 

I sometimes wonder whether you've swapped places with me-- am I the higher mind now, having to remind you of the importance of virtue, and are you the lower one? Honestly!"

Higher mind: "I'm not 'gallivanting' with anyone in the astral realm! The universe is doing something and we are just a part of it. I'm not going to fight the universe-- let things unfold the way they must.”

“This twin soul thing seems to be something that others have also experienced. Their experiences are very similar to ours, if not identical in certain aspects.”

“We should, therefore, keep an open mind, study this subject and learn about it. Figure out how this fits into our spiritual life- instead of pretending it's not happening and burying our head in the sand. Denial of reality is not spirituality! Surely you can see that."

Lower mind: "What of the ethics? You've been ranting on about the importance of yogic ethics in spiritual life all this while! What about them? How do the yogic ethics apply here-- I'd like to see how you explain that! Shame I say, it's a terrible shame, this entire thing! A complete disgrace! A mess! Horrific, just horrific!"

Higher mind: "The yogic ethics are very much being practiced here-- truth, love and all the rest. What's the issue? This is not a straightforward journey-- surely, that should be obvious to you by now. This is a spiritual path. We're dealing with kundalini, karma, chakras, cleansing and all sorts! Not easy I agree-- but spiritual life is not easy, you ought to know that by now!"

Lower mind: "I am deeply upset, I tell you! This twin soul thing does not fit with social norms. The whole set-up is laden with karma and is really off-putting! It's a recipe for trouble, total disaster. Run from it like the plague, I say! Do not touch it with a ten-foot barge pole!"

"My advice to you, if you'll listen for once, is to cut the cord. That's right, you know how the pranic healers cut cords-- we've done that course. Just cut the bond, and the problem will be fixed! We will have some much-needed peace.”

“You keep saying all the twin souls got activated some years ago and there's been some serious turmoil in the so-called 'collective'. Well, it's time for a bit of peace, I say! Cut the cord and be done with it!"

Higher mind: "I'm sorry you're upset. Everyone on this spiritual journey gets upset at one stage or another. It's sort of designed to be that way.”

“We’ve already tried your running idea-- for years! That didn't work so well in the end, now did it? It's quite common to run, and most (if not all) twin souls do run-- but eventually, most people realise there's not much sense in it. Because, you clearly cannot run from yourself! Or 'cut the cord' from yourself for that matter!"

Lower mind: "What do you mean, 'run from yourself'? The twin soul and we are definitely not the same! They are nothing like us! We're two different people--entirely different. We look different, we sound different. We are entirely, 100 per cent different! How dare you suggest we're the same and stuck with them for life? That's complete nonsense and I will not accept it!"

Higher mind: "Well, I'm still in the process of understanding this connection so I don't yet have all the answers! But, there does seem to be an astral connection. In that sense, at least, we are a sort of interconnected unit within which energies seem to flow-- this includes thoughts and feelings. This may be a reason for the 'mirroring' aspect of this journey.”

“We may not be exactly 'the same', but there appears to be a pretty intense, energetic connection nonetheless. The astral layer of our being, the chakras, seem to be interconnected. There also seems to be some possible telepathy for many people who experience this connection."

Lower mind: "Telepathy?! That's it--I knew this spiritual stuff was going to get us into trouble one day! That's the sort of thing that people with mental health issues talk about! We're headed in that direction, this stuff is seriously weird.”

“Too much meditation is bad for the brain and mind-- makes one bonkers! I knew this day would come! We should have lived a normal life. It's not too late, I tell you. Stop reciting the mantra and contemplating the Divine from this day onwards-- it's totally unhealthy!"

Higher mind: "The yogis do quite openly accept that there are various dormant functions of the mind that naturally become active as a result of meditation over a period of time. It may feel weird, but it's actually pretty normal in a way.”

“Science is also increasingly finding evidence of telepathy-- not just between humans, but even between animals. In the coming years, all of this stuff will probably become pretty normal in our world and not so weird anymore!”

“Twin soul telepathy seems to be an experience that many have had. We've experienced it too-- whether you like it or not, it's simply a fact. Just get used to it!"

Lower mind: "I refuse to 'get used' to anything that's not fully proven by science! I also refuse to accept anything that does not fit with the traditional way of life-- in society and even spirituality! I can't stand anything that's new and unexplained-- it really freaks me out! This telepathy, astral stuff and dream conversations and so on really alarm me!"

Higher mind: "I understand. Not easy for anyone to deal with stuff like that. But it is a part of spiritual life to keep an open mind, and to allow the universe to guide us. I believe the mantra chanting keeps us in touch with our Guru and the Divine. It also helps us attune ourselves to the will of the Divine. That's a very important part of spiritual life."

Lower mind: "I just cannot shake off the guilt aspect of this connection. The shame of it. Being married to one person, and having this sort of energetic connection with somebody else-- both in the waking and dream state! It's a total disgrace, I tell you! A matter of deep shame!”

“I know virtually all twin souls tend to have this issue-- but it's just disgusting! So unethical! I'm supposed to be the 'lower mind' and even I can see this is not at all in accordance with the 'yogic ethics' you keep talking about! I shudder with shame and horror at it! It is totally at odds with our scriptures. This will surely lead to a spiritual downfall.”

“I literally weep at the sheer spiritual downfall we have experienced as a result of this connection! I never imagined in a million years that it would come to this!”

“The ideal spiritual, married woman according to the yoga tradition is a 'pativrata'-- a loyal, faithful wife like Anasuya or Sita! Not a Pingala or Ahalya! The shame of it, I cannot bear it!”

“Your Krishna has betrayed you. He's ruined you like He ruined the original 'Vishnupriya' (He created similar trouble for her too in a way!). Woe betide us, we are totally undone!"

Higher mind: "Yes, this is very difficult, I agree. Can't blame you for finding it disturbing. Most people on this journey do face the same difficulty, to be fair.”

“It's not as simple as you describe though—it’s a lot more complex. In a higher sense, I guess what it comes down to is that this is not really about a connection with 'someone else'. It's about a part of us, if you see what I mean.”

“Is it shameful to love oneself? All aspects of oneself? Both of us, the higher mind and the lower mind, come from God. The astral body comes from God, the connection of this astral body with that of the twin's astral body also comes from God.”

“The twin soul, in a sense, is a part of oneself-- at least, on an astral level. So, twin soul love is not really loving 'someone else'-- ultimately, it is about loving oneself. It is not a crime to love and be kind to oneself, is it? 

It is actually quite healthy and perfectly in line with yogic ethics. The yogis recommend being loving and accepting of ourselves as we are, however the universe has made us. If we cannot love and accept ourselves, how can we hope to love anyone else?”

“I can see the dilemma though-- when there are different external manifestations, even when there is a level of oneness on an astral and soul level, it can be very tricky to understand and accept the situation.”

“But, ultimately, that is what this is. The last time you and I chatted in 2022, we talked about how both you and I are a part of the same God. We may be 'higher' and 'lower' mind, but we are part of one Supreme Being or God. You had said you did not like me seeing you as my enemy and that I had no right to do that-- you were right.”

“I would suggest you start to see the twin soul in the same way. Just like you and I are part of one being, the higher and lower mind of the twin soul is also a part of us (and not an enemy).”

“It is pretty weird, I accept, and it will take quite some time to fully digest and understand this situation. But I hope you can now start to see where I'm coming from when I say that this is part of our spiritual journey and we need to be open to where the universe guides us."

Lower mind: "I will never surrender to the universe for the sake of union with a so-called twin soul! I signed up to this spiritual journey for the sake of union with God, because you said that would bring us peace. This twin soul journey is nothing but trouble-- I will never, ever surrender to unite with such a person in any way, shape or form! Let me be very clear on this! Say what you please, but I never will surrender!"

Higher mind: "Hmmm. Ok. Nobody is asking you to 'surrender' anything for the sake of union with any twin soul. I feel 'acceptance' is a better word than 'surrender'. There's no harm in accepting life as it is though, is there?”

“Accepting the will of God is very healthy in spiritual life. It brings peace, healing and joy."

Lower mind: "I'm not fully convinced by what you've said. But I accept that running away from the twin soul and trying to cut them off hurts like hell and frankly doesn't work for us twin souls who've tried it. It's a pretty dumb option from that perspective. And we're not stupid to keep hurting ourselves!

I don't like any of this, but, I definitely want some peace in life.”

“I'm very angry with God and the universe for putting us and other twin souls through this hell-- but I will accept His will as that seems like the only sensible choice.”

“Every now and again, I reserve my right to rant and rave at this connection and at God for creating this. You've got to allow me at least that much! 

I've put up with all your mantra sadhana and what not, and now this! It's been just terrible! I will need to vent my feelings periodically, I tell you!"

Higher mind: "Ok, no worries, you can vent your feelings to me when you need to! Totally understandable! I know none of this is easy and I really appreciate your patience with this entire process."

Lower mind: "When is this going to end? Tell me that!"

Higher mind: "Wait and see, let the universe decide the path of each one of us. In the meantime, can we please carry on with the mantra japa and other spiritual practices? That really is the only sensible way forward!"

Lower mind: "Fine! This is the worst experience ever, and I'm really annoyed, but ok. I suppose it's the only option!"

And, there we have it! That is the nature of the higher and lower mind in many twin souls, the inner battle that many of us go through. Not particularly easy-- but then, no spiritual path is. We just have to keep going. :)

Om Namo Narayanaya.

Hari Aum Tat Sat.

P.S. This is the link to the previous conversation between the higher and lower mind.

https://mantrayoga.blogspot.com/2022/10/a-play-conversation-between-higher-and.html

Bala Kanda Part 15: Sorrow at the palace

 Hari Aum.

Om Sri Ramaya Namah.

Let us continue the story of the Ramayana written by sage Valmiki. Before I go any further, I want to say that I personally find it quite hard to read the Ramayana from the part of the exile of Rama. I know the story since childhood-- it is not new to me. But this is the first time that I am reading the original text and translation. 

And the trouble is that Valmiki is too good a poet and author-- while reading his work, one effectively finds oneself in the world of Sri Rama, and the characters come to life in the mind's eye. He describes every thought, every feeling, every look, every movement, every little detail beautifully and poetically.

As many of us know, this story is filled with tragedy. For the greater part of it, the good are tormented while evildoers rejoice. Yes, evil is defeated in the end, but not before the good suffer greatly. Therefore, it is not an easy story to read.

 And so, despite knowing the story, I found myself welling up many times last evening when I read the next section in full (and I still have to keep a box of tissues to hand while I type this!). As I do not enjoy reading and writing about the next bit (one of the most depressing sections), I am going to write this as briefly as possible (but without skipping anything essential to the story).

So, let us carry on from where we left off-- we are at the palace of Kaikeyi. She and Dasharatha have spent the entire night in conflict over her two wishes.

When morning dawned, Sumantra, the King's closest minister arrived to greet him and provide an update regarding the arrangements for the coronation of Sri Rama. Everything was ready. Everyone was ready. There was great rejoicing in the streets and homes all over Ayodhya. People could not wait to celebrate this day.

On entering the room where King Dasharatha was present, seated on a couch next to Queen Kaikeyi, the minister noticed that things seemed strangely amiss. The King looked most unwell; he was unable to even speak to the minister. 

Kaikeyi spoke for the King-- she ordered Sumantra to bring Rama to them. The minister hesitated (as he was used to only accepting orders from the King) and Dasharatha then reluctantly requested him to bring Rama.

Sumantra left and travelled through the city to the palace of Rama. Recognising him as the King's key minister responsible for arranging the coronation, people everywhere greeted him with joy. He entered the magnificent palace of Rama and was taken to a room where he found Him seated on a couch next to Sita. They were delighted to see each other and exchanged affectionate greetings. 

The minister then told Rama that King Dasharatha and Queen Kaikeyi had requested His presence at their palace. Telling Sita that they likely wished to discuss details related to the upcoming coronation, Rama left saying that He would soon be back (during this conversation, He praised Kaikeyi saying she always had His best interests at heart and that she surely wished to bless Him on this auspicious day). 

Seemingly unaware of the events about to occur, He travelled with Sumantra to meet Dasharatha and Kaikeyi. Lakshmana, the faithful shadow of Rama, accompanied Him to their father's palace. 

As they rode in their chariot, through the ornately decorated city, people were tremendously happy and excited to catch sight of Rama. There was much waving, exchanging of greetings and loud cheers of celebration.

Upon Rama entering the room of the palace where His father was present, He saw the King looking utterly wretched and miserable. Unusually, His father did not rise and greet Him affectionately-- he only managed to say "Rama" with eyes filled with tears. Rama was very worried upon seeing His father in this painful condition.

What was the  matter, He asked Kaikeyi. Was the King angry or upset with Him? Had He accidentally done something to offend him?

Kaikeyi replied stating that Dasharatha was neither angry nor offended. She told Rama that the King had promised her two wishes years ago after she had saved in life in battle. She now wanted those wishes and offered to tell Him what they were if He would provide His support. She declared that it was vital for Rama to help His father to keep his word and uphold the truth at all costs.

Rama, hearing these words, immediately agreed. How could she even doubt His resolve, He asked. Of course, He would carry out his father's bidding. He would naturally do everything in His power to uphold the truth, to uphold righteousness/dharma. 

She had but to tell Him what she desired and it would be done. Thus, Kaikeyi was satisfied. 

She then told Rama what she wanted. She wanted Him to leave without delay for the Dandaka forest, far away from Ayodhya. She instructed Him to cast aside His royal attire and adopt the appearance of an ascetic wearing clothes made of tree bark and deerskin, and with matted locks of hair. Declaring that she desired Him to remain in the forest for fourteen years, she told Him to leave as soon as possible.

In place of Rama, she said that her son, Bharata, should be crowned as King that very day. The arrangements that had been made for Rama's coronation, should be used for his brother. These were her two wishes. 

The King was miserable, she said, due to her asking him for these wishes that were not favourable towards Rama. This was the reason for his inability to even look his son in the face, let alone speak with Him.

Rama did not flinch even slightly at the words of Kaikeyi. He merely bowed and said that He would do everything to ensure that the truth was upheld. Assuring the Queen that His father's promise would not be broken, He said that He would leave the kingdom that very day.

Kaikeyi was delighted upon Rama's acceptance of her wishes. Saying that she would send messengers forthwith to bring Bharata back from the palace of his maternal grandfather in Kekeya, she urged Rama to depart at once. There was no need for Him to remain in Ayodhya any longer, she said. 

As she spoke these unpleasant words, the misery of the King deepened. He had appeared to be in a daze, a sort of semi-conscious state, throughout the conversation between Kaikeyi and Rama. He now sighed a few times saying "How shameful! How painful!" and appeared to slip in and out of unconsciousness. 

Rama then told Kaikeyi that she had greater authority over Him than His own father and that it pained Him that she had not directly told Him of her wishes. He would have carried them out if she had done so; there had been no need to involve His father. 

Stating that He had no desire for material wealth, and that He was devoted to dharma/righteousness in the same way as the rishis (sages), He vowed that He would certainly leave Ayodhya that very day and as soon as possible. However, He requested her to allow Him a short time to say goodbye to His mother, Kausalya, and His wife, Sita.  

Rama then said that Kaikeyi should ensure that as King, Bharata, would serve the country well, by protecting it from internal conflict and external aggression. His brother should also serve their aged father well. This, He said, was the eternal code of dharma. 

Hearing these words of Rama, King Dasharatha was unable to speak due to grief and only shed bitter tears. Rama then bowed at the feet of the King and Queen, went around them as a mark of respect, and left their presence. As He left, other members of the royal household, who had heard the news, shed tears, and Dasharatha felt even more wretched hearing them weeping.

On leaving the palace, there was no change in Rama's demeanor-- He appeared calm and cheerful and gave no external indication of the events that had just taken place. His brother, Lakshmana, who had also now learned of Kaikeyi's wishes, was filled with grief and rage. With eyes filled with tears, he followed Rama as He travelled to the palace of Kausalya.

On arrival at His mother's palace, Rama found her in excellent spirits, performing worship to Vishnu for His welfare. She was invoking the Divine to bless her son with good fortune in His upcoming role as King.

Upon Rama informing her that there was a change of plan, and that He was to leave that very day for the Dandaka forest (which was known to be filled with ferocious wild animals and birds, and fearful asuras) and remain there in exile for fourteen years, Kausalya was consumed with grief. Feeling faint, she lay down, and Rama spent some moments speaking reassuringly to help her recover. 

Then there was a painful conversation between mother and son. Kausalya made every possible attempt to persuade Rama to stay. She told Him that she felt unsafe at the palace without Him, as Kaikeyi had always been hostile towards her and the King had done little about this. It was only Rama who was her comfort, she said. With Him gone, life at the palace would be unbearable.

If He would not stay, then she would go with Him to the Dandaka forest. However, she asked Him to consider the wishes of the rest of His family and the people of Ayodhya-- they would all be deeply unhappy in His absence. Stating that she had equal authority over Him as His father,  Kausalya said that she would not give Him her consent to leave. 

Rama replied affectionately but firmly, stating that He had to leave for the forest to uphold His father's word and the principle of truth (which was the essence of righteousness). He could not rule as King based upon a broken promise, He said. Reassuring her, He said that He would be back after fourteen years to serve His family and kingdom. He said that He could not take her to the forest with Him as her place was by her husband, His father.

Lakshmana had been silently witnessing all these events and masterfully controlling his feelings so far. However, hearing the pleas and sobs of Queen Kausalya, he could bear it no longer!

Exploding with fury, he expressed his frustration and rage at the sheer injustice of the events that had unfolded. Declaring that Kaikeyi was a wicked woman, and that their father was weak and likely senile, he stated that he would ensure that Rama was crowned King that very day. Rama alone, he said, was most suited to the role and the people wanted Him and nobody else!

Declaring that his valour and strength were dedicated to protecting his brother, Rama's interests, Lakshmana stated that his sharp arrows would put to death anyone who stood in the way-- even if it was a member of the family! He would not remain silent and helpless in the face of such utter nonsense, he said! 

When Rama replied saying that the change of circumstances was simply His destiny and that this needed to be accepted, Lakshmana retorted that the brave did not helplessly accept destiny. They fought it tooth and nail where necessary, he said-- and he was not afraid to fight for his brother's rights, for justice! Under no circumstances, should Rama leave for the forest and allow the wicked Kaikeyi to have her way, he declared.

Rama, however, remained adamant. Telling Lakshmana that he should abandon thoughts of violence towards anyone, He stated that He must uphold the truth. He would leave for the Dandaka forest that day-- now only Sita remained to be informed.

Queen Kausalya, realising that her son would not change His mind, gave in and blessed Him. She performed some prayers for His safety and protection in the forest and said that she would await His return. Rama went around His mother as a mark of respect and, bowing at her feet, left for His own palace to give the news to Sita.

To be continued....

Om Sri Ramaya Namah.

Hari Aum Tat Sat.