3-8-15 -- The Truth












































































































Your non-attachment to the mundane is your charm, your attachment to the Divine is your beauty.

Sri Sri


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Heavenletter #5217 The Truth, March 8, 2015

God said:

Come to the realization that the world you call real is only one perspective of the world you live in and the life you live. It is a stark one-way interpretation. Life, as you perceive it, is Yes or No. It’s this or it’s that. It’s finite. It is infinite in its dichotomy and all the diversity it identifies. The world is finite. There is an opposite for everything, even Oneness. The world has a dividing line. Oneness doesn’t.

There is more than one dimension to the world you live in. To go along with a clear-cut division of opposites, We can talk about the Infinite World, or, We can just as well name Infinity as Heaven or Truth. Believe Me, Infinity is the Truth, and Eternity is the Truth. No matter how you perceive your life to be, I tell you absolutely that Infinity and Eternity are the Truth.

As you see it, the world is fraught with opposites, and you are familiar with temporary heartache and temporary happiness as opposites. As you see life in the world, happiness is limited, and heartache is unlimited. Is this how it is for you?

What is limited is your perception, beloveds. You tend to see the Earth World as reality and Heaven as pretty fiction when your concepts have to be reversed. Heaven is Truth, and Earth Life is fiction, exaggerated fiction, even fantasy fiction. Of course, you see only what you see. You see cause and effect as constant forces in the world. Your mother may have told you that if you don’t wear your hat in winter, you will get a bad cold, and so you wonder what I can be thinking when I say that cause and effect do not exist -- they sure seem to exist because of pseudo time and place which certainly seem solid to you no matter how many times I say what you see and touch and hear etc. are illusory.

Dear Ones, you have the world you see, and the world I speak of that you do not yet see.

And, therefore, in effect, I tell you that your senses are not to be believed. Quite naturally, you wonder: “Why on God’s Earth do we have senses if they do not proclaim Truth to us?”

The five senses are like cat whiskers that let the cat know if he can fit through an opening. The senses are about protecting you in the physical world.

The physical can convey Truth only so far. Beyond the physical, you have heart and mind. From one way of thinking, heart and mind are also physical. You do already know that there is more to life than what you see, touch, hear, taste, smell, and heart and mind are more than physical.

The five senses are pleasure-seeking, or they are warning bells. The five senses interpret the world for you. They tell you to go forward, or they caution you. While you are in a body on Earth, the five senses are necessary for you. There are also other more refined senses that are not so clear and dependable to you. Intuition comes to mind. There are subtler senses as well that arise from other than the physical body. We can say that these subtler senses are soul awareness senses.

An example would be the subtle sense of hearing Me, as in a Heavenletter. We are speaking of senses attuned to the mysterious and wondrous ways in which I perform. Yes, let’s call this Sense of Attunement as the Wondrousness of Oneness. This sense is more like seeing and hearing and understanding. You are no stranger to this subtler aspect, whatever you may think.


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Sivananda Daily Reading


9 March

Posted: 07 Mar 2015 10:00 PM PST

Yogasara-Upanishad Mantra - 5
A vritti is a 'whirlpool' in the mind-lake
Notes and Commentary
Vritti literally means a whirlpool. It is a thought-wave in the lake of chitta. Chitta is the mind-stuff or mental substance. It takes various forms. These forms constitute vrittis. It gets transformed or modified (parinama). These transformations and modifications are the thought-waves, whirlpools or vrittis. If the chitta thinks of a mango, the vritti of a mango is formed in the lake of chitta. This will subside and another vritti will be formed when it thinks of milk (milk-vritti). 
Countless vrittis are rising and subsiding in the ocean of chitta. These vrittis cause restlessness of mind. Why do vrittis arise from chitta? Because of samskaras (habits) and vasanas (desires). If you annihilate all desires, all vrittis will subside by themselves. When a vritti subsides it leaves a definite impression in the subconscious mind. It is known as samskara or latent impression. The sum-total of all samskaras is known as karmasaya (receptacle of works). This is sanchita karma (accumulated work). When a man leaves the physical body, he carries with him his astral body of seventeen tatvas and the karmasaya as well to the mental plane. This karmasaya is burnt by the highest knowledge obtained through asamprajnata samadhi.
Modification is a vritti in the mind. When the vritti subsides it assumes the subtle state of potency or samskara in the chitta or subconscious mind. This potency again becomes a vritti under suitable conditions, when the mind comes in contact with sensual objects or through memory of objects from stimulus within. There are degrees in the vrittis or modifications that arise from the mind. You can check or control the lower vritti with the help of higher vrittis or transformations. For instance, anger is a lower vritti or a vritti of a lower degree. Kshama (forgiveness) is a vritti of a higher degree. With the help of kshama you can control the lower vritti, anger. You can become a yogarudha (one who is established in yoga) by controlling all the vrittis of the mind. The yogi does not annihilate himself by controlling all the vrittis or modifications of the mind. By suppressing the transformations of the mind he acquires great powers. He becomes an (adept or perfect being) siddha.
Although the mind is one, it passes into many conditions or states, as it is made up of three qualities (gunas) satva, rajas and tamas. All these qualities enter into a variety of combinations. The modifications or vrittis of the mind are also various. Peace of mind is a satvic vritti. Lust is a rajasic vritti. Laziness is a tamasic vritti.

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