Black Spirituality Religion : Misery as a guidance in Spirituality


Well-Known Member
May 28, 2005
Misery as a guidance in Spirituality

The ignorant person invites happiness and wants to avoid misery with the help of God. The priests are exploiting this at a micro level and some of the present spiritual preachers are exploiting the same point at the macro level in a dignified way. A businessman exploits public at a micro level directly. A politician exploits the public at a macro level indirectly under the name of ‘social service’. Of course, there are good people in both categories doing a real social service. Sri Ramakrishna was a good priest and Swami Vivekananda was a good preacher.

The realized person invites misery and not happiness. Kunti asked Krishna for getting troubles always, which alone keep the person in devotion to God. Penance is a form of artificially creating misery only. In misery only, one becomes active and sincerely approaches God without egoism. Misery is the guiding force in spiritual journey.

The liberated soul, who came down in a role to this earth along with the Lord to enjoy this world-drama by direct participation invites both happiness and misery simultaneously like sweet and hot dishes in the meals. Anything bores if it is continuous. Entertainment does not bore even if it is continuous. But entertainment through continuous happiness or continuous misery bores. A picture either with continuous scenes of happiness or with continuous scenes of misery bores and the entertainment also bores.

Entertainment should be same as a product but the sources of entertainment should change. You cannot entertain yourself with continuous sweet dishes or continuous hot dishes. Such continuous entertainment is called Bliss or Ananda. The word Ananda means continuous happiness (Aa samantat Nandayati Iti). If the happiness is a product, it is continuous. If it is the source it is discontinuous. Therefore, you can be continuously happy, if your happiness is the product of alternating misery and happiness. You are happy, when you get happiness. But you should be happy when you get the misery also. You must enjoy both sweet and hot. You must be happy to praise and abuse, profit and loss, life and death, sincerity and cheating etc. This world is already arranged with these alternating sweet and hot items.

If you can enjoy both, you are always happy during your life and after death. This is the state of God and is also the state of a liberated soul, who accompanies the Lord to this world. The king visited the cinema along with his family. All the family members including the king enjoy both the happy scenes and tragic scenes. This is equality of the liberated soul with the God in the cinema hall. When the cinema is over, king is king and servant is servant.

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony
The transformation of spiritual aspirant

The transformation of spiritual aspirant

The spiritual journey is to transform yourself from ignorant soul to realized soul and finally to become the liberated soul which is called as the complete salvation. You have to be dear and near to God to become a liberated soul. This transformation is possible by His grace only. His grace comes only when you are in true path. You can go in the true path if you get the true knowledge from Him only. This is the divine cycle. The true path is selfless service through words, mind, intelligence and work and fruit of work. Such five-fold service is rendered by you to your body and your family members. An ignorant soul is controlled by ignorance, which is real. A realized soul has neither ignorance nor the grace of God. This middle stage comes because, in this stage, the soul serves the Lord through words, mind and intelligence but not through work and fruit of work. The service is theoretical but not practical. In this stage, the coverage of ignorance (Avaranam) is removed but the practical effect (Vikshepa) is not removed. He realizes the Truth but is unable to practice it. In the final stage God’s grace dawns on him and the ignorance is removed theoretically and practically. The ignorance may exist in this stage also as a helper for the full entertainment. Such ignorance may appear real from the view of liberated soul also, but it will be removed by God whenever the scheduled duration ends. Such real ignorance is imposed by God also on Himself, which goes after the fixed schedule ends.

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony
Knower of Atman

Knower of Atman

The old feelings in ‘chittam’ (storing capacity of mind) appear on the screen of the mind as a cinema. Resisting the mental activity through senses is Yoga as told by Patanjali (Chittavritii Nirodhah). If you resist seeing, hearing etc., the entry of external poison to the mind is stopped. But the poison was already precipitated in your chittam since several births. Thus the mental activity (Chitta Vritti) is both external as well as internal. This activity is called as ‘Sphota’. According to Sanskrit grammar, chittam has two meanings. One is the addition of poison from outside (Samjnanam) and other is digestion of already existing poison (Smaranam). The poison is the bundle of worldly matters. Resistance of mental activity is to be done by the soul, which can be affected by the poison. But a scholar (Jnani) does not resist this poison. He can digest the poison and so even takes it from outside. Both these activities are done by the subtle body (Sukshma Shareeram), which is made of qualities or mind. The gross body (Sthula Shareeram) is a composite of the senses, which do actions initiated by qualities.

A ‘Jnani’ separates himself [by analysis] from these two bodies and enters the third, causal body (Karana Shareeram), which is pure awareness. He will not cross the boundaries of this third body, which is also called as Atman. Such a scholar is called Sthita Prajna. ‘Prajna’ means pure awareness. ‘Sthita’ means the person who has limited himself to pure awareness. Since he takes the decision of himself to be Atman, ‘Buddhi’ (intelligence) also becomes the pure awareness. Since he decides the meaning of ‘I’ as pure awareness, the ‘Ahankara’ [I-sense or ego] also becomes pure awareness. You must note that Prajna also means Buddhi. The remaining two internal items (Antahkaranams) are Chittam which is the C.D. or cassette of precipitated feelings and ‘Manas’ (mind) which are the internal screen.

The internal T.V. show goes on and the spectator (Atman) sees and enjoys the show. His gross body is his own house, which is the cinema theatre. The whole show is the subtle body and the causal body is the spectator. The spectator has no link with the T.V. show and is only entertained. The spectator is not disturbed by the show and is only entertained. The spectator is not disturbed by the show and is called ‘Gunateeta’ by Gita (Guna Guneshu Vartante…). This T.V. show initiates the senses of the gross body, which do deeds according to the qualities of show. The Atman or spectator (I) is also separated from the gross body and so is not linked to the deeds and the qualities. The soul [Atman] is detached from qualities, deeds and their corresponding results. This does not mean that he does not receive the results of his deeds. The subtle and gross bodies did the deeds and so they enjoy the results. But this soul, which is detached from these two bodies, is a spectator of such enjoyment of the enjoyer. The soul is not the enjoyer since it is not the doer of the deeds. The wheel that constitutes the deeds and their corresponding results, (Karma Chakra) is also not affected, since it is related to the person’s subtle and gross bodies only and not to his causal body or the Atman. The subtle and gross bodies are the ‘doer’ and ‘enjoyer’, constituting a show for the entertainment of the causal body, which is just a spectator. Since the subtle body is also made of awareness, it enjoys the results through its gross body. But an ordinary human being identifies himself with the subtle body and gross body, considering them as ‘I’ and therefore becomes the doer and enjoyer. But the scholar fixes his ‘I’ to the causal body alone and de-links himself from doer-ship and enjoyer-ship.

There are two vessels containing vibrated water. Both the vessels undergo stress due to the water vibrations. The vessel is the gross body and water-vibrations are the subtle body. An ignorant fellow identifies himself with the vessel and the water vibrations and so is vibrated [he feels that he is being vibrated] and undergoes stress. But the scholar identifies himself only with the water and not with the vibrations or the vessel. He is not vibrated and has no stress. He goes on enjoying the vibrations and the stress. Even if he does a sin, he goes to hell and enjoys the punishment there. The punishment is received by his subtle and gross bodies and he, as Atman, observes the enjoyment of the punishment and gets entertainment. Ramana Maharshi got a boil [tumor] on the body due to some deed. But he confined himself to the soul and so was not the doer of that deed. When the boil was operated upon by the doctor, He observed it and His subtle body enjoyed the pain [he was operated upon without anesthesia]. But he, as Atman was entertained in the operation. When the Gita says “Atmavantam na Karmani”, it means the Jnani enjoys the results of deeds but he is detached from such enjoyment.

“Avashyamanu bhoktavyam…. Kalpakoti Shataih” means that one has to undergo the results of his deeds even after millions of births with interest. The doer can never escape the enjoyment of results. But in the case of a deserving devotee, the Lord comes down as a human incarnation and enjoys his results [undergoes suffering on behalf of the devotee]. Except this way, the doer has to enjoy his own results. But in the case of a deserving devotee, the Lord comes down as a human incarnation and enjoys his results. Except this way, the doer has to undergo the results. But in that path, the devotee should not aspire for such unjust punishment of the Lord and should resist it, if he comes to know of it. The Lord is called ‘Datta’ for this very reason, since He donates Himself for the sake of His devotee. When Datta enjoys such results, He also behaves like a Yogi. It means that He confines Himself to the soul and His subtle and gross bodies undergo the punishments. Therefore, a Yogi is just like the Lord in this aspect of spectatorship. The Lord has the power of creation of the world while the Yogi does not. But this difference is irrelevant during the aspect of spectatorship. Therefore, this ‘Advaita’ (state of oneness; monism) state of a liberated soul and the Lord, which was proposed by Shankara, is meaningful.

This whole universe is the gross body of the Lord and ‘Hiranya Garbha’ is the subtle body of the Lord. Hiranya Garbha means the composite form of all the souls. Now, in the gross and subtle bodies of the Lord also, a number of reactions and changes are going on like a cinema. The ‘Maha Maya’ is the Atman or the causal body of the Lord, which is only a spectator. He confines Himself to this Atman and sees the show in His subtle and gross bodies.
The path of Karma [worldly action or desire-motivated action] has no salvation because the soul is not detached from subtle and gross bodies (Bhunjanam Vaa—Gita). He cannot entertain himself by confining to his Atman and so he resists bad qualities and bad deeds. He is very alert about good deeds and always tries to enjoy the pleasures of heaven. But he often comes back to this world, where good and bad are mixed. He is always exposed to the risk of falling in a trap of bad qualities and sins here. He is always afraid of that and has no independence. But in the path of Jnana or knowledge, the scholar is fearless and fully independent. He is beyond both good and bad. Both give entertainment to him equally like sweet and hot items in a meal. This soul has Jnana [knowledge] of Atman, has ‘Rasa’ [love] of the entertainment and ‘Ananda’ [happiness] of the enjoyment of both good and bad equally. The Veda says that such a liberated soul is characterised by these three qualities. The Lord as Rama killed Vali and as Krishna, He enjoyed the result of that sin. But the doer and the enjoyer were only His subtle and gross bodies. They are and not the Lord, who was only confined to the Atman as a spectator. Lord Krishna could see the show at the end in which His own sons and grandsons were killed and He was entertained by the show. When Arjuna could not kill his grandfather, because he identified himself with his subtle and gross bodies, the Lord taught him ‘Jnana Yoga’ by which Arjuna confined himself to his soul and killed his grandfather and went to hell. But he was the spectator in killing and also while enjoying the sin in hell.

Jains [followers of Mahavir Jain] say that Krishna also went to hell, since He was responsible for such a cruel war. Even if that were correct, the Lord would have enjoyed hell as a spectator! Therefore, such a remark on the Lord does not affect Him at all. Shankara taught about the Atman, which is the causal body in the view of ordinary human beings. When His own case comes, God exists in Him beyond even the Atman and so God is called as the Maha Karana or the Cause of the causal body. When He said that He is Shiva, this word Shiva refers to God and He confined Himself only to God, just like the Yogi confines himself to Atman. The word Shiva means auspicious and so can refer to the Atman in the case of the Yogi. The Veda says “Ubhe Punya Pape Vidhuya….”, which means that the Yogi transcends both good and bad and becomes equal to God. The Gita also says the same “Ubhe Sukruta Dushkrute”.
The main aim of life

The main aim of life

You are admitted in the college and your main aim is to get the degree. If you fail in the exams your main aim is upset, therefore, you should not get tension. Similarly you should have tension if the main aim of the human life i.e., to achieve the grace of God, fails. Except that, all this family life and relationships are only extra curricular activities. In your college life, a game is conducted as an extra curricular activity. Suppose you are defeated in it. You should take it sportively and not seriously, because that is not the main aim. Therefore take everything in life sportively, because, this life is not the ultimate aim. If family life only is the goal, even animals and birds have their family lives. The speciality of human life is to think and achieve the grace of God.

At the Lotus Feet of His Holiness Sri Dattaswami

Anil Antony

Sacrifice is the essence of the whole path to reach God.

Sacrifice is the essence of the whole path to reach God.

Knowledge means preaching others and not to know by Himself. Love means loving others and not to be loved by others. If you love others, others will love you. So loving is the characteristic property of love. Bliss is giving happiness to others and not to be happy. Knowledge, Love and Bliss are the characteristic properties of Datta (God), which contain the sacrifice. By these three qualities only, you have to recognize the human form of Datta. Datta means sacrifice (donation).

Sacrifice (Datta) is the essence of the whole path to reach God. 1) Sacrifice of work (Karma Sanyasa) and 2) Sacrifice of fruit of work i.e., money (Karma phala Tyaga). Both these put together are called Karma yoga (service). These are the two eyes of God. Without these two there is no use of prayers, meditation etc., which are only the sacrifice of words and mind only. Lord gives you His grace and that grace is nothing but the fruit of the service in the above two ways. So whenever God shows grace on some person people should understand that such grace is the fruit of service of that person only. Lord is giving your own fruit only from His pocket and His own fruit. You can earn this fruit only by your service and which is deposited in the pocket of the Lord. Lord does not give this to anybody simply by praise or expression of feeling or weeping or begging. He is impartial and cannot be prejudiced or fooled. He is the cleverest judge. You cannot fool Him by praise (Kaka) or by expressing feelings (artificial love) or by weeping (Kindling His Kindness) to any extent. Never weep, never beg, never praise Him and never do any other type of worship. Serve Him in His work without aspiring anything in return.


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