Greeting to one and all from Mother Center and Happy New Year Greeting.
Below is the
Subject: New Year Message from Paramahamsa Prajnananandaji
Date: Wed, 2 Jan 2008 15:14:08 -1200
Kriya Yoga Centre Vienna
2523 Tattendorf, Pottendorferstr. 69
+43 2253 81491, +43 2253 80462
Let the blessings of God and Gurus be upon us all.
One year is going and the New Year is coming and knocking at the door. Christmas and New Year come very close together. During Christmas, one is to bring closer to the existing year, with love, prayer and God consciousness, and to begin the New Year with the same spirit. All is well that ends well. All is well that begins with strong determination and full of spirit.
Time is passing. Let us be more practical in our daily lives. I remember a beautiful teaching of Chanakya, a great philosopher of India, who taught the art of living in a practical way. He said:
There is no greater meditation than being in peace.
There is no greater joyfulness than contentment.
There is no greater disease than expectation or unnecessary desire.
There is no greater art of living than cultivating kindness, compassion, or forgiveness.
Let us cultivate these four qualities and virtues in the beginning of this New Year.
Begin the New Year with more vigor and strength. Intensify your spiritual practice with more meditation, prayer and a discriminative outlook. Gurudev Baba Hariharanandaji used to say, "New year is to begin a new life."
Let us try to work at it. I'm praying for you all.
Let the shower of love and peace from God and Gurus make our life more divine and fruitful.
Do not waste valuable time.
The first "Medical Yatra", with the participation of a team of doctors from the USA, was held from the 20th - 28th January in the Indian state of Orissa.
During that period Health Camps, organized by the local organization Prajnana Mission, were held in 16 remote villages within the Puri District. The aim was to treat as many underprivileged people as possible - of course free of charge! Compared with the regular Health Camps, during the Medical Yatra many more doctors were available including specialists like surgeons, pathologists, gynecologists, internists, dentists and pediatricians. In almost all locations the village school building served as the "doctors' house". Classrooms were transformed, by simple means, into doctors practices and a small pharmacy was added to the temporary hospital.
The demand was huge from the start and the waiting queues were impressively long. After registration, in the "pathology" area, elderly people had their blood sugar levels and blood pressure measured. In case of anomalies, they were sent to one of the specialists. After check up and diagnosis the patients received their prescription for medicines, which were dispensed for free. Patients with more serious ailments were transferred, for subsequent treatment, to our Health Center in Balighai/Puri.
In March Paramahamsa Prajnanananda sent out an Easter Message.
Beautiful body and family, excellent name and fame and tremendous riches are all of no avail unless the mind is fixed on the lotus fee of the guru
Meditation is always associated with the mind. The mind can lead you downward to worldly attachment or it can lead you upwards towards the divine goal of love, peace and bliss. Breath is the means to calm the restless mind and direct it towards the divine goal. You should not only watch breath constantly with deep love for God, but at the same time you must watch what is the real change within; your transformation. Be your own good judge. Seek your own faults and remove them. Ask yourself daily- what is your achievement. Are you merged in God? Be God and know that you are God.
Meditate until you feel that you are the sound, you are the power of God, and you are getting vibration that is your light. All your divine experiences are nothing but the power of God. The moment you feel that you are the invisible power of God; you will hear constant divine sound. God is all pervading. Through regular meditation you will feel the presence of God in all. We have to experience the formless nature of the divine within and everywhere.
By the practice of second kriya a person can perceive the triple divine qualities in each center. Gradually, that power comes up the spine and in each center there are different types of divine sound. Also, the devottee gets dazzling flashes of light, vibration and the twelve types of divine sound coming from the high heaven, the vacuum and filling the whole brain. It is a great gain for the.kriya yogi when second kriya is completed. Whenever he is in the practical life and doing any work, then he can feel the Soul is functioning in that particular center. Immediately, he can feel that, when any disposition is coming in any center, it is coming from God. But when evil propensities are coming in a particular center, he can remove these propensities. The samadhi of second kriya is called vicarani samadhi. This means that cosmic consciousness is roaming from one center to another.
The practice of third kriya is inside the cranium, in the third circuit. The cranium is the divine kingdom. By the practice of third kriya the meditator can remain free of the worldly sense. During meditation the only perception is of the triple divine qualities rotating inside the cranium. The devotee also feels as if the Soul is separated from the body and He is floating in the vacuum. In this stage the devotee feels that the Soul is all pervading and is going up to the High Heaven. When the disciple remains busy in worldly activities, he feels as if some super power is doing work through him; he remains detached. The samadhi of third kriya is tanu-manasa samadhi.
This means that the mind is not roaming in the biological sense-it is roaming only in the real philosophical sense and perceiving God-consciousness.
By practicing fourth kriya the disciple feels some special movement of the Soul inside the forehead, pons, thalamus, hypothalamus, pineal gland and in front of the pituitary. He feels that the light is rotating around from the high heaven to the earth. That is called asamsakti samadhi. That means the devotee is roaming in cosmic consciousness.
In fifth kriya the devotee mostly feels divine sensation in the cerebellum. He gradually comes near to the pineal gland and tries his utmost to enter into it. This is called sattapatti samadhi. Satta means Soul. Apatti means apearing. Soul is appearing and trying to enter into the pineal gland. That means he is almost near nirvikalpa samadhi. It is also called padartha bhavini samadhi. That means he is almost merging in wisdom. In this stage he has no sense of the universe. He is feeling that the door of God is almost open, but he cannot yet enter.
Sixth kriya is in the divine kingdom. The devotee gets constant God-consciousness in his worldly activity. He does everything, but he always remains near the door of God. At any moment he can get nirvikalpa samadhi. This means that he is in the world and he is not in the world. When he gets this nirvikalpa stage, immediately he gets pulselessness. That is called turiya samadhi, which means to merge in God.
God has created human beings in his own image. So, we can know God only through Self-realization. But this is not possible in a state of mind full of waves of disquietude arising from the identification of the Self with the changing states of body and mind. This gives a distorted image of God, like the image of the sun on the unsteady surface of water.
According to the great Muslim mystic poet Sant Kabir, "God is the Breath of all breath." Breath or prana, is the life energy in us. The cosmic life force is the source of life of all living things and the cause of creation of all the stars and planets.
Kriya Yoga will give you good vigor, energy, ability, and success in every sphere of life. You can work calmly and fill yourself with divinity. If you are in a good environment you can evolve quickly.
March of 1984, the Karar Ashram was overcrowded with disciples from all around the world. In a room, two swamis who had not seen each other for a year sat down for lunch. The food was served, and after prayers they sat together, eating food from the same plate. One ate silently while the other told stories. Some brahmacharis overheard one beautiful narrative. It went like this:
"There were two friends who met each other after a long separation. Both had lost their fathers since their last meeting. They sat together eating food from the same plate. The first friend asked the second, "Can you please tell me the cause of your father's death?" He relayed the incident in detail - how his father fell sick, the doctor's treatment, and ultimately the death. While he was talking, his companion continued eating.
As soon as he finished telling the story, he wanted to know how the other man's father had died. The listening friend replied tersely that his father was old, sick, and had died, and then he continued eating. When the long-winded friend looked at the plate, it was almost empty."
When the swami completed his story, everyone present burst into laughter. The two friends sitting for lunch were none other than Swami Narayan Gin, the well-fed listener, and Swami Hariharananda Gin, the hungry talker.
Swami Narayan Gin was one of the youngest disciples of Swami Shriyukteshwar Girl. He was born in a Bengali family in the district of Mednipur. As an adolescent, he met his master. The boy was staying with his maternal uncle near a place where there were many disciples of Shriyukteshwarji; the boy also visited many Kriya centers in this part of Bengal. He surrendered at the master's feet. Swami Shriyukteshwarji accepted him as his disciple. He allowed the young man to remain with him to look after his personal needs. Although his monastic name was Swami Narayan Giri, Shriyukteshwarji called him "Prabhuji" which means "beloved of the Lord," because he looked after his guruji with such great care and love.
Swami Shriyukteshwar was such a strict and disciplined master that usually no one dared to go close to him or stay with him for long. He would not hesitate to be harsh in response to a disciple's slightest mistake. Yet simple and sincere Prabhuji served his guru for more than twelve years. He was never upset over the master's rebukes, for he said they were a nice means to eliminate ego. Shniyukteshwarji said to him one day, "Prabhuji, you are such a devoted, faithful, and tireless worker that I want to leave my body while in your care!" And in fact, he did on the 9th of March, 1936; Shniyukteshwarji entered mahasamadhi in Karar Ashram while Prabhuji attended him. Because of this devoted service, he was loved by all the other senior monks and disciples, particularly Paramahamsa Yoganandaji and Swami Satyanandaji.
Shriyukteshwarji usually spent four months in Puri, four months in Benares, and four months in Serampore and other parts of Bengal. Traveling with him, Prabhuji met many advanced yogis and monks. In 1932, when Rabinarayan met Shriyukteshwarji in Serampore for the first time, he also met this young, devoted and dedicated soul, who was serving his guruji and all the visitors at the ashram tirelessly with love and affection. From that time on, they became close friends, sharing their experiences with open hearts.
Prabhuji spent a lot of time in silence, never wanting prominence in organizational activities. So after the mahasarnadhi of Shriyukteshwarji, he decided to spend even more time in silence and seclusion, and to become increasingly absorbed in Kriya practice. When Rabinarayan joined Karar Ashram, he was extremely happy to see that his close friend had embraced the monastic lifestyle. Prabhuji's maternal uncle wanted to give him some land on which he could construct a hermitage. He discussed this offer with his friend Rabinarayan and both of them decided he should accept this proposal. This is how the ashram in Bhisindipur came into existence.
The ashram began as a small mud house, named Yuktashram in memory of their beloved guru Swami Shniyukteshwarji. With the financial assistance of Brahmachari Rabinarayan and the on-site supervision of Prabhuj, it became a beautiful hermitage in a completely secluded locality. As the area had no school for children, they started a school called Shriyukteshwar Vidyayatan in Bhisindipur.
Prabhuji stayed permanently in the Bhisindipur ashram, visiting only his guru's ashram in Puri every year in March for two weeks to participate in the foundation day celebration. In the regular Sunday sat sang at Karar Ashram and the foundation day celebrations, Prabhuji always had a special role of performing the formal worship of the gurus and the arati in the shrine of Shriyukteshwarjj. He did this with great love, waving the light with one hand and ringing the bell with the other.
Prabhuji, like his guru, was a strict and disciplined monk. He talked little, and always slowly and sweetly. He was good at training monks, so all the new brahmacharis of Karar Ashram were sent to Bhisindipur for monastic training under his strict supervision. At this time there was no electricity in the ashram; only oil lamps were used. Like his guruji, he would discourage the brahmacharis from wasting oil at night. He said, "Meditate at night and read in the day." He would recollect his precious time with Shriyukteshwarji and recall how strict he was in his daily lifestyle. Every day, depending upon the position of the moon, he would decide what to cook and what to avoid, just as Shriyukteshwarji had done. He also said not to talk while eating; he was the perfect exemplar of one who never wasted time in idle gossip. He advised studying the Gita and meditating, avoiding all negligence. One winter's evening in Bhisindipur ashram when there was no electricity, hot water, or heat, Swami Hariharananda, who was staying there, wanted to eat - dinner in the kitchen because the wood-burning stove for cooking made it nice and warm, but Prabhuji politely refused to allow it. He said it was the ashram rule not to eat food in the kitchen, and this discipline had to be followed.
Prabhuji had no disciples of his own, and if anyone approached him for Kriya initiation, he always sent them to Swami Hariharananda. He was a thin man with a frail body, and whenever he was sick, his friend Swami Hariharananda looked after him. Early in 1985, he was ill when he came to Karar Ashram for the foundation day celebration. His dear friend Swami Hariharanandaji asked him to stay on in the ashram so the brahmacharis could take care of him. He agreed, thinking the healthy climate would help him to recover, and also liking to be under the care of people in his guru's ashram as well as near the temple of Lord Jagannath.
In April 1985, Swami Hariharananda left for the West, but he stayed in regular contact with Prabhuji; he instructed the brahmacharis to take good care of him. In October of that year, Prabhuji became seriously ill and was hospitalized in Puri. All the brahmacharis and swamis were in constant attendance. Prabhuji remained continuously in a state of meditation and God consciousness. He once said that his strong desire was to leave his body in the holy city of Puri, where his beloved guruji had breathed his last. When Swami Hariharanandaji heard of his friend's critical illness, he cancelled his programs in the West and returned to India, for he wanted to be by his friend's side when he left his body. However, God's will was different. Prabhuji breathed his last in the hospital before Swamiji could reach Puri. His body was cremated with due honors and in his memory, the tradition of feeding monks of various monasteries and other people (sadhu bhandara) was held both at Karar Ashram and Yuktashrarn in Bhisindipur. Swami Hariharananda attended both ceremonies.
Swami Narayan Giri was a shining example of silent service, sincere spiritual practice, deep devotion and complete surrender to the guru. His smile always remained fresh in the mind of his friend and co-worker, Swami Hariharananda, and the many others acquainted with him.
Page 46- 52
"God loves to see a son or daughter consciously seeking Him. He extremely happy when He finds that His child is exerting another to come unto Him." Paramahamsa Yoganandaji
Self-realization is God-realization. To know God is to know the self. To understand life is to understand the immense love God has for his entire creation. God is not only a Father, a Mother or a Friend. He is everything. God's love is reflected everywhere, if only we learn to see with our inner eye.
A mother is filled with happiness as she gazes on her child. When the child senses the love of his mother, he smiles back in an intimate language. Their level of understanding is complete. When the mother takes the child into her arms, they both feel as one.
Love begins with duality and ends in unity. Love cannot exist without duality. As love grows, the distance diminishes. Perfect love means total union, absolute oneness with the beloved.
God loves us day and night. When we are sleeping and resting, God still looking after us, He is breathing for us. The Bible tells us that God blew the breath of life into the nostrils of human beings; therefore our breath is God's breath. We should love our breath, it is the living proof of God's love. Through the breath we can experience Divinity within.
In life everything changes, the rhythm of our breath changes constantly according to the different emotions we experience. Every cell in the body is continually renewing itself, we are not aware of these subtle changes, but are surprised when we notice a gray hair one day. Change is the nature of life. The body is born and one day it will cease to exist. But our soul our mind will continue to travel from one life to another. The goal is to find out why we have come. In every life we have come to grow.
Plants grow with water and sunlight. We have to grow with the water of love and the sunshine of knowledge. Since we are the children of God, we are essentially pure and should live immersed in love and give our love to all around us. We should strive to make others happy, and thus derive our own happiness, to be strong and help others be strong.
God's love is showered equally on all. How much we receive depends exclusively on us. Everything happens for a reason. When there is a lot of snow, think that mother earth is covered with a blanket, to give her a rest. She gives so much, she deserves a rest. The entire universe is the manifestation of God's love. God has given us great freedom, but we often misuse it. We pollute the rivers as we pollute our minds with negative thoughts. We become depressed and dissatisfied. Most of us have forgotten how to smile. We have lost the childlike magic of being open and smiling, the capacity to feel wonder and awe. Instead we build dividing walls, filling the gaps with likes and dislikes. If only we could transform our lives by becoming more loving, calm and peaceful, we would make firm progress on the Path of Love.
People pray fervently to God. In the past, people were afraid of God and terrified about going to hell. Even today there are still people who fear God. Fear is a state of psychological weakness. Fear makes a person weak. If, however, you put your trust in God, he will guide you in every step of life.
Once Yoganandaji was walking by the seaside in California. He was very hungry, and looked around to see if he could find some place to get something to eat. He saw a farmhouse and knocked on the door. The man who opened the door, looked worried and unhappy, not at all pleased to see a stranger. Just that morning, in church, he had heard a sermon about punishment and hell-fire. He was vexed about his son's lifestyle, and these worries weighed him down. Once inside, Yoganandaji asked him why he was so unhappy, so his host became defensive, "How do you know that I am unhappy?" Yoganandaji answered, "I know you are unhappy your son does not obey you. But there is something you can do about it." The man, interested, was eager to hear the solution to his problem. Yoganandaji instructed him, "Get some of your friends to build a big fire and invite your son for a meal, when he comes ask your friends to tie him up and throw him in the fire." The man was shocked beyond words and exclaimed, " Are you a monk or a devil? Even if my son does not obey me, I will never throw him into a fire." Yoganandaji smiled, "If you have so much love for your son, how much more love God, our Heavenly Father, has for us? How could he throw his children into hell's fire?" The man was amazed that Yoganandaji knew all along what really worried him. He became a devoted life-long disciple.
God loves us very much. God gives us many chances to grow. As a child, I always wondered why God did not give instant punishment to those who committed mistakes. I thought the world would be a better place, since people would be afraid to sin. Then one day, as I was praying in a temple, God's answer came to me, "My child, I love each and everyone. Even if someone commits a mistake, I do not punish give them, but give them an opportunity to grow. If I gave instant punishment, you know
what would happen? My creation would be crIppled and handicapped."
Every breath is the proof of God's love, the reason why we are alive, able to work and enjoy life. Understanding this essential truth will help us become realized. Trust God and be fearless, then everything will for the better. There is nothing to fear. Death is only a long sleep. Don't you feel happy when you get a new car or new dress? It is the same. You get a new start in a new body. Be happy all the time. Do not worry about the body aging or the hair turning gray. Do not worry about tomorrow. Enjoy every moment, every gift, as you tread in the Path of Love.
During our childhood, we are surrounded by an atmosphere and protection. Sometimes a father kneels down to let his child clamber on his back as if he was a horse. This kind of love helps us to grow. God also takes many forms in order to teach us the lesson of love.
Once in India, lived a highly spiritual man. A devotee invited him to come to his house to have lunch. He agreed, "Yes, today at mid-day I will come." This disciple was really very happy. He cleaned his house, prepared nice food and waited for his guest. At that precise moment, a beggar arrived, "I am hungry, can you give me some food?" The disciple replied, "Yes, I will give you food, please wait until my Guruji comes and then we will all take food." But the beggar was insistent, "I am so hungry. I can't wait." So the disciple gave him a coin, "Take this, have some food outside and come back again later, we will take food here together." The beggar left, with the coin in his hand. Time passed and there was no sign of the Guru. Finally, towards dusk, the disciple made his way to his master's place and knocked on the door, "Have you forgotten that you gave me your word that you would come to my house for lunch?" "No I have not forgotten," replied the Guru. "I went and you didn't give me food." "When did you come?", asked the disciple in amazement. The Guru smiled, "Did you not give me this coin?"
If we really love, we will always recognize whom we love no matter what shape of form he/she takes. God himself takes on many forms. The purpose of life is to love God and serve God under all names and in all His diverse forms. The beauty of human life is having the immense possibility to love God in different ways, to become worthy children, and to be able to experience Divine Love.
The river flows down in a rush, filled with desire to mingle with the ocean. The river completely surrenders to the vast ocean, loosing all its identity, name and form. In love, there is a great joy in surrender, in merging and becoming one with the beloved. To merge with God is the highest state of ecstatic bliss which emanates from the very atom of life itself.
In the Bhagavad Gita (IX:22) the Lord says,
"To those who concentrate on Me without any thoughts, who sincerely meditate (worship) and are constantly united with Me - I bring what they lack and preserve what they possess."
Krishna himself assures his devotees that he will look after the welfare of all those who completely surrender to him.
In the Mahabharata, there is a rather unpleasant and emeaning incident which took place in the palace of King Dhritarastra. The Kaurava brothers tried to disrobe Draupadi, the wife of the five Pandava brothers, in the courtroom. Draupadi was helpless, and desperately prayed to Krishna to save her from such humiliation. Krishna saved her by providing her sari with so much extra cloth that Duhshasana, who was pulling on it , was exhausted and gave up his attempt. Later, when she met Krishna, Draupadi asked him why he had taken so long in saving her, and did not come to her help immediately. Krishna explained, " when I came to help, I saw that you were holding on to your clothes with your hands, and praying to me. I thought since you were trying to protect yourself, you did not need my help. When you finally gave up all your efforts to save yourself and prayed with both hands stretched out, I knew you really needed me. "
Even while submerged in difficulties, we do not trust God completely. Once a monk was passing by and some children started throwing stones at him. God thought of going to the rescue, when at that precise instant the monk picked up a stone and threw it back. God decided not to interfere, as the monk was trying to defend himself.
Prayer should be integrated, and surrender should be complete. One who loves completely is able to surrender. The ability to surrender can only be understood by on who loves with single-minded purpose.
The vision of God comes from within. When one's heart is full of love, one perceives the presence of god everywhere. Only those who cultivate this inner sight can experience this truth. That is why in the Bible, Jesus said, "if you have eyes, you see. If you have ears, you hear." He was not referring to gross physical eyes and ears. We need a different eye and ear in order to see and hear beyond everyday life. Before taking initiation into Kriya Yoga, the same ear was not consciously aware of divine sound, nor were you able to perceive the light within you.
There is a story that after creating the world, God wanted a place to rest. His advisers suggested paradise. God said paradise was good, but it was too far for people to come to Him. Someone else recommended the moon. God said it sounded good, but since human beings would one day go to the moon, if they found Him thee, it would get overcrowded. Some thought the ocean would be a good alternative, but the same problem would arise. Finally, Narada had a brilliant idea, "Live inside all. People have eyes, ears and mind which are used for looking outward, no one would look for you inside. They will search you in Jerusalem, in the Mecca, in Puri or in Boddha Gaya but none will think to find you within."
The moral of this story is that we all are searching for God outside. When something is too close to the eye we are unable to see it. Just like when someone is very near you, you no longer think of him/her. Only when there is distance you become aware of a sense of loss.
I had a friend who lived close to a river and one day he went swimming. He came back after a few minutes, saying he had lost his towel. His mother looked at him in amazement, and told him his towel was tied around his head like a turban. He had tied it around his head in an unconscious movement, wiped the memory out and was convinced the towel was lost.
Previously, I cited the story of Draupadi, who called Krishna to help her in desperate moment when she was suffering the humiliation of being undressed in public. Krishna gives an additional reason for not coming to her rescue immediately. In her
first cry for help, Draupadi addressed him "Dwarakavasa" (one who lives in Dwaraka). Then she called him "Brindavana Krishna" (one who resides in Brindavan). By doing so, she created a distance between herself and Krishna. When she finally said, "Krishna, the indweller of my heart," he came to her help right away.
Examine your daily life. To get food we have to spend money. For water, which we need more than food, we do not have to spend so much and in most places it is free. The air we breathe, which is even more essential than food and water, is all around us and it is a gift. God is our breath, always with us. We have to realize that. God's divine presence is always within and all around us.
Hence, these actions must be performed without attachment or expectation of reward. This is My definite and highest verdict, O Arjuna!
The Lord is saying, "0 Arjuna! Your attention is always in the pituitary. From your birth, you have always had exceptional ability to shun evil dispositions. Repeatedly, I explain that a person who remains compassionately detached and does the works prescribed by Me, realizing that he is not the doer or enjoyer, is free. In every deed he feels that ham (the instrument, the gross body) and sa (the real doer, the soul) remain compassionately detached, like the sun lights the earth and helps others work."
During the ordinary spiritual practice of yajna, (a ritualistic fire ceremony), dana (charity), and tapas (penance), people are much too attached to the rewards. You must work, but you should not expect any fruit from it. Keep your attention in the pituitary, where the real work is originating. While meditating and practicing Kriya, do not harbor an expectation for a result or a reward. Be attached to meditation, but not to its fruit. Follow the instructions of the realized master and meditate daily, regularly, and sincerely. Practicing Kriya with love and deep concentration will make your mind pure, so you can proceed on the path of realization.
"O Partha (Arjuna)! It is My supreme opinion that the breath goes in and out (prana karma) without expectation of what might happen. Please watch your breath, and in each breath love Him, Who is breathing."
This is the highest verdict of the supreme Lord.
sukshma – vishayatvam – the state of samadhi concerned with subtle object, and, also alinga – subtle stage of guna, or no form.
paryabasava – based upon, extending up to
And (in this state of samadhi), the degree of subtleness are coming up to the subtle stage of guna (prakriti).
What is the subtle form of nature? In an atom of the earth there is the subtle form of smell; in water, the subtle form of taste; in fire, the subtle form of form; in air, the subtle form of touch; and in ether, or space, there is the subtle form of sound. In these subtle forms of objects there is the subtlest form of prakriti known as alinga. There is nothing subtler than this; only remaining is Purusha (the indwelling spirit).
What is the subtle state? It is based on linga, or a sign, or indicator. This is very subtle as it is beyond perception and conception. It is the state of union.
You recognize something that has a special mark. This is linga, or distinguishing sign. For example, from smell, taste, touch, name, or form one can easily recognize it. When cognition or play of the mind no longer exist, there is no linga at all. That is why here there is emphasis on alinga.
What is alinga? It is described as pradhanana-prakriti or prakriti (guna or nature) in its purest form.
A little further explanation will be more helpful.
Subtle elements (tanmatras) are subtler than gross ones (bhutas). It is easily perceived because the tanmatras are the cause of the gross elements. From the tanmatras (subtle elements), ahamkara (ego — I am the doer awareness) is subtler. From ahamkara (ego), mahat tattva (the root of the cause principle) is subtler. From this mahat-tattva, is the subtlest, the pradhana-prakriti, which is the principal cause. It is the subtlest. What we describe as subtle, or subtler, is relative as it is in the domain of perception and conception.
But Purusha (the indwelling spirit), although subtle, is beyond comparison as prakriti (nature) and its different manifestations passes through different stages or modification. Pursusha is pure, perfect, and beyond any change.
Purusha is the ultimate cause and when in meditation one is progressing gradually to the level of inner awakening, slowly duality disappears. Even the state of "seer" with the objects as the seen no longer exists.
In such a level of meditation, "I know my self" arises. This is a state of revelation or realization. It is the state of higher experience from knowledge to consciousness, to superconsciousness and cosmic consciousness.
You, through the play of nature forgot your true nature. You got united with avidya (ignorance). Now, in course of time, through the grace of God and the masters are able to practice yoga (mediation) as viyoga (detachment from false knowledge, your previous way of life).
Open your third eye.
Seek truth and reality.
You are free, pure, and perfect.
You are beyond all knowledge and ideas.
In the five levels of awareness of five chakras are over. You are not in the ajna chakra anymore. You are in the atom point, in the fontanel. If is the state of alinga, or the state before creation. Still it is not the ultimate end. It is beyond everything.