In an effort to support an individual’s progress of the path of Self-Realization, the Bhaktivedanta Society offers guidance and spiritual inspiration through our Community Outreach Program (COrP) which is the two-pronged course of study and service of Inner Work and Outer Devotional Service.
Inner Work: (under the guidance of a lay monk)
Deep meditation and practice
Dyad instruction and practice
Chanting instruction and practice
Vedantic scripture study
Bhagavad-gita…As It Is by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Mahabharata Volumes 1 – 12
Upanishads
Srimad Bhagavatam Cantos 1 – 10
The Nectar of Devotion by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
The Outer Devotional Service: which includes participating in or initiating certified community service programs that are designed to address the needs of underserved populations in the community – programs such as:
Making free meals available to the socially neglected
Offering free transportation to disadvantaged communities
Tutoring those who are under-resourced
Visiting nursing homes
Visiting prison inmates
Visiting shut-ins
Inner Work Instruction and Practice:
Theory behind Inner Work
The fundamental obstruction to Enlightenment, the goal of human life, is the deeply ingrained subconscious assumption that “I am my body-mind”, when, in fact, underneath that assumption, is the thought-free direct experience of the infinite, eternal Consciousness of the One Self of all beings, a level of consciousness often referred to as “Pure Consciousness.”
The authentic realization of the One Self or Pure Consciousness, the Bhaktivedanta Society affirms, is the purpose and meaning of all human life.
Although this realization does have scientifically verified positive influence on the body and on all mental activity, it is not a physical, intellectual, perceptual, or emotional realization. This realization presents itself only on the level of Being, only on the level of Consciousness without thought.
In other words, it presents itself on a level devoid of all subconscious and conscious mental activity. That level is the domain of the “Self”, which is directly experienced as the thrilling presence of deep intimacy, tranquility and emotional stability.
Direct, pre-perceptual experience of this thought-free Consciousness reveals that it is what every human being fundamentally craves, albeit subconsciously. The subconscious desire to merge with or to realize “I am this inner Pure Consciousness” is at the root of every human desire and is the fundamental driver of human evolution.
Take the desire for wealth as one example.
A person desires to be a millionaire.
What subconscious desire(s) is beneath that conscious desire for wealth? A desire to be loved and admired? A desire for security, safety, survival? Or is it a desire for power, control, or manipulation?
A deep study of the human condition reveals that one or any combination of the three desires – for love, security, and/or control – is at the heart of every human desire.
But what lurks beneath each of those three desires? For example, what is it that hides beneath the desire of “I want to be loved?” Isn’t it some version, vague or clear, of the emotional conviction of “I am not loved” – or worse – “I am not loveable”?
Of course it is.
And, the most debilitating thing of all, the root desire beneath that “I am not lovable” belief is the desire to escape the assumed reality of the painful belief of not being lovable, to avoid it, to repress, replace, or conquer it? Isn’t it a root desire to permanently change that “I am not lovable” thought to the Reality of “I am entirely lovable”?
Every human being that desires to be wealthy (or anything else, for that matter) is operating from a subconscious desire to escape the tyranny of the thought of “I am not lovable.” And, unbeknownst to their conscious mind, they want to escape that tyranny by directly experiencing approval, love, and acceptance.
From whom?
From the only source of love in existence, from the Pure Consciousness of the Self, that analogously lies as love, peace, and happiness (aka Enlightenment) beneath the subconscious mind like bedrock lies beneath the ocean.
The realization that “I am lovable” presents only itself on the level of Self, only on the level of Being, only on the level of Pure Consciousness; the realization that “I am lovable” presents itself as a factual, tangible, eternal condition of Reality on the level of Consciousness without thought – and only on that level – and never to the thinking ego-mind that assumes – in its arrogance born of low vibrational ignorance – that it is a living autonomous entity separate and distinct from the rest of creation.
So, the question is: how do we shift our awareness from what seems to be constant, uncontrollable mental activity and egoic assumptions to the domain of Pure Consciousness? How do we genuinely do that so that we can directly experience being lovable as a concreate reality and our God-given, pre-programmed, natural state?
How do we suspend that mental activity long enough to get a glance of the infinite ocean of love peace and cheerfulness that abides in every human being a hair’s breadth beneath the subconscious mind and thereby begin to disassemble the mental and emotional structures that sustain the thought illusion that, for example, I am not lovable?
We do it, primarily by the daily inner work of Deep Meditation, Chanting, and the Bhaktivedanta Dyad.
Deep Meditation:
Deep Meditation is an evidence-based mental technique designed to gradually quiet the mind and, with enough practice, to completely still the mind.
In other words, deep meditation is a simple process of arriving at that place in Consciousness where thinking is not possible. That space is a place of natural thought-free mental rest and peace that also provides the meditator with the immediate recognition of their true identity.
Deep Meditation rips the ego-mask of the pretense of separation from the experience of each meditator and uncovers each meditator’s original, un-programmed identity as a unique being connected to everyone and everything in the Cosmos.
Deep Meditation also reveals that each human being is made out of Reality, Freedom, and Happiness, which are all, by the way, expressed facets of Pure Consciousness. Even the truth that the body is made of Pure Consciousness, as suspected by cutting edge theoretical physicists, is eventually revealed through the process of Deep Meditation.
How does Deep Meditation accomplish this?
Because, fundamentally, Deep Meditation, properly practiced, results in awareness aware of awareness, the secret goal and power behind all spiritual practices, all ritual, all prayer, all Yogic performances, all scripture, and all mystical phenomena and experiences.
Awareness aware of awareness may sound like a riddle, but it is a simple, relaxing, and expansive “method” that, sooner or later, results in consciously cognizing that “I am and I always have been permanently connected to everyone and everything in the Universe simultaneously.” Both experience and science confirm that even a temporary encounter with awareness aware of awareness is a very fulfilling and healthy state.
A Detailed Explanation of Deep Meditation:
Allowing the awareness to be aware of awareness through Deep Meditation is the simple process of sitting comfortably, closing the eyes, and allowing yourself to become aware of your own awareness. And, when thoughts, feelings, or sensations arise and capture the attention, which they naturally will, to gently return your awareness to your awareness.
The following simple exercise may help in understanding awareness aware of awareness.
Close the eyes and visualize a ball. Any size. Any color. Notice that there are three common elements involved in this visualization:
point A, the subject (the one who imagines, you)
point B, the object (the image, the ball)
the inner process that connects point A with point B
Now, imagine the ball for a few moments. Notice the image. Notice that you are aware of the image. Notice that it is indeed you who is aware of the image of the ball.
Just easily hang out with that image of the ball for a while. You don’t have to be perfect at it. It does not need to be a clear, distinct image. Don’t concentrate or attempt to control anything. Allow thoughts to come and go. Don’t resist anything as you casually visualize the ball.
Whenever you want to, lightly change your focus from A to B, and back again and then focus on the inner perceptual process that connects A to B. Go back and forth like that for a moment or two.
Don’t try to figure anything out. Don’t try to be good at this. Just be easy and simple with this whole process and effortlessly notice yourself being aware of an image of a ball in your mind.
Now, stop visualizing the ball. If it refuses to go or continues to pop up that’s OK. The arising of any and all thoughts is perfectly OK during the is process – even the thought or inner image of the ball you are now instructed to release.
Now, notice that point B (the imaginary ball) is gone, but point A (you) remains. Casually observe point A. Get the feeling of point A. Now, become aware of point as the “object” of your observation, just like you were aware of point B, the ball.
Now notice that you are aware of point A. You, point A, is aware of point A.
Awareness, you, are aware of yourself.
Awareness is aware of awareness.
That’s what is meant by awareness aware of awareness.
The only other deep meditation instruction is: whenever you become aware that your attention has been hi-jacked by a thought, then easily allow your attention to return to point A, awareness, you.
It is a simple process and in the beginning it’s like learning to ride a bike. It may take a few tries but once you get the feel of it you never again have to think about how to do it. It becomes effortlessly spontaneous.
There are a few other subtleties involved in the practice of deep meditation that are covered in instruction classes, but the above description is a good overall synopsis.
The Monks will tutor the student regarding those “few other subtleties” as the need arises during one-on-one instruction.
The Bhaktivedanta Dyad
The Bhaktivedanta Dyad, based on the lifework of Yogeshwar Muni (Charles Berner), is a technique of non-dual self-inquiry that involves two students sitting as close as possible to each other while maintaining eye contact.
Prior to beginning the Dyad, both students agree to be as open and alert with their communications during the 30-minute process.
The primary intent of the Dyad is to dissolve the ego-mind of both students naturally and effortlessly.
This desired dissolution of mind is accomplished by partner A communicating simple existential instructions to partner B and then deeply listening to partner B’s responses. The instructions are directed toward the partner’s fundamental identity and/or the existential reality of life.
The theory behind the Dyad is that when one student asks another student a question pertaining to their fundamental identity (a Koan), then the act of listening deeply to the response – otherwise known as “deeply being with” – serves to de-energize the ego-mind’s hypnotic insistence on that particular response being true.
For example, one of the instructions is “Tell me who you are.”
Student A connects with student B through the eyes and says, “Tell me who you are.”
B acknowledges receiving the instruction from A. Then, after a few moments of deeply contemplating the instruction, B might communicate to A by saying, “I am John Smith.”
It is a psychological law that the truth of any statement becomes obvious in the arena of sincere eye to eye contact, especially to statements relating to identity. The light of Reality shines through the eyes of anyone if the person sincerely intends to be open and honest.
With that in mind, as B shares his response with A and A listens to that response with as much presence of mind as possible. As A receives the full communication from B, it becomes obvious to B that the thought or belief “I am John Smith” is not actually true.
It becomes obvious to B that “John Smith” is just a name, a sound with which B identifies, and is not really the true identity of B.
When it becomes obvious to B that “John Smith” is a sound, a name that B has (just like any other possession that B may have), then B’s mind spontaneously begins to dissolve the energy that ties the sound of B’s name with the actuality of B’s true presence and true identity.
For the first five minutes of the thirty-minute Dyad, partner A listens to B’s responses and occasionally reminds B of the simple instruction of “Tell me who you are.” B continues with his contemplations of the instruction and communicates to A what occurs to B as the result of the instruction.
After five minutes the roles are reversed until each partner has a total of fifteen minutes of instructing and fifteen minutes of contemplating and responding.
When false identities become exposed in this way the activity of the mind of the contemplator – partner B in our example – momentarily stops or becomes less. And when the activity of the mind lessens the mind’s hold on the fictitious concept in question loosens a bit.
With enough Dyad practice, the habit of falsely identifying with the disempowering, suffering-prone, mind-created identifications that most people think themselves to be is dropped altogether, leaving the now unblocked essence beneath the mind – the true identity characterized by natural peace and happiness – to shine through in its stable, mature, and innocent glory.
Bhaktivedanta Chanting:
There are two aspects of Bhaktivedanta Chanting.
The first aspect deals with the nature of the mind. The mind has been compared to a drunken monkey, which is exceptionally difficult to tame. When seeking to directly experience Self, or the Awareness of Awareness, it is quite common to be inundated with an endless cascade of thoughts. Chanting Mantra gives the individual a point to focus upon, rather than following the myriad of thoughts that enter the head. The word 'mantra' comes from Sanskrit and means the deliverer (trayate) of the mind (manas). Thus the one attempting deep meditation or contemplation can recite or chant a mantra, which they can focus their attention upon, continually bringing their attention back to that when the various other thoughts arise. Then, much as with the ball exercise above, one can switch awareness between the mantra, and the chanter of the mantra, as the one who is aware of the chanting happening.
The second aspect of chanting relates to the understanding that everything is Absolute, but especially that certain sacred words or mantras especially represent the True Nature of the Absolute. Names of God or the Divine are particularly considered non-different from the Absolute, so chanting the "Holy Names" such as Jesus, Krishna, Rama, Allah, etc. puts one consciously and unconsciously in the direct experience of the Divine, thus purifying the consciousness of both the individual chanting and those who hear it.
The chanting can be done in three primary ways, depending on the need of the moment. One can chant out loud, alone, or with others as in singing together. It can be done quietly as a whisper while attending to other activities, or chanted simply in the mind, both for going about one's day, or sitting for deep meditation.
Outer Devotional Service:
Any true spiritual development program ultimately leads the practitioner from a service-to-self life-orientation to a service-to-others life-orientation.
The service-to-others orientation is a natural expression of the timeless truth of humanity’s eternally changeless status as interconnected Oneness – one cosmic family sharing a multiplicity of viewpoints from our One shared Self.
Our act or acts of serving others puts our attention on giving and sharing with others and diverts our attention from dwelling on our ego-self, our needs, our lack, our short-comings, and thereby. This healthy diversion stops us from giving undue energy to our false concept of ourselves as independent beings and fosters a love of our unity with others.
When we stop giving undue attention to the ego-self we stop energizing it and thereby, with the added momentum of Deep Meditation and Bhaktivedanta Dyads, we can accelerate our growth to the liberation of Self-Realization. The practice of service-to-others makes perfect!
Bhaktivedanta Outer Devotional Service understands this timeless principle while simultaneously knowing that a spontaneously developed service-to-others life-orientation begins and evolves to maturity by a steadfast commitment to serving others in the local community on a regular basis.
The themes of Brotherhood, Selflessness and Unity, all service-to-other, principles, permeate the sacred scriptures of every religion and spiritual organization. The Upanishads, for instance is replete with stories that encourage the student to embrace the Universal Oneness that every sentient being shares as their Source and Home.
For example, the Upanishads champion the idea of Universal Brotherhood is its sacred text: “He who sees all beings in the Self and the Self in all beings, he never turns away from the community of Self.”
Christianity espouses examples of service-to-others in the famous verse: “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.”
That is why the Bhaktivedanta Society encourages its students to take full advantage of these timeless principles and commit to applying them to daily life.
As mentioned earlier, this commitment includes participating in or initiating certified community service programs that are designed to address the needs of underserved populations in the community – programs such as:
Making free meals available to the socially neglected
Offering free transportation to disadvantaged communities
Tutoring those who are under-resourced
Visiting nursing homes
Visiting prison inmates
Visiting shut-ins
Bhaktivedanta Monks encourage and bless all service-to-other projects presented to them. They are available to help any student find, customize, or refine an existing COrP project that fits the student’s personality and aptitudes. And they can help students introduce new certified projects to the local community if that is what these changing and challenging times demand.
Comments
Post a Comment