People wanted to know

Hi Dean. I saw your web-site the other day and would like to ask you a question. I experience almost constant anxiety and occassional depression. I have seen psychiatrists, psychologists and taken all sorts of medications.

Yet nothing works for long. It always comes back. A friend suggested I try yoga or meditation. Do you think yoga and meditation would help me? I'd like your opinion.    Regards F’

F’ hi.

Thank you for your question.

Yes, I have no doubt that Meditation and Yoga, combined, will help you overcome anxiety and depression. In fact, I can think of no other method other than meditation which would bring about successful results.

I worked professionally in the field of therapy and psychology for 28 years, treating many hundreds of clients who suffered from these conditions. I can tell you without a doubt that yoga-meditation techniques are far more effective than conventional 'talking' therapies.

As a clinician, I utilized Meditation Yoga techniques with great success with most of my clients. Meditation Yoga practice directly targets the central and periphereal nervous system. It teaches you to self-manage your own psycho- physiological system. It teaches you how to slow down your nervous system and to maintain an inner calmness.

Meditation also stimulates the positive nerve centers of the brain. It releases serotonin and melatonin into the hormonal system, thus producing a positive and balanced outlook toward life. Simply, it makes you feel good!

Conventional 'talking' therapies do not directly target the over-activated psycho-physiological nervous system, which is the cause of anxiety disorder, nor directly targets the under-activated nervous system which is the cause of depression.

Convention 'talking' therapy instead targets our conceptual framework i.e. our thinking/feeling component, and as our thinking indirectly impacts upon our neurological and hormonal functioning, is useful to a point.

Meditation Yoga is a natural way of releasing positive hormones throughout the human organism and rewiring our neurological network. It is far mor long lasting and effective than synthetic medications with their suppressant and negative side-effects.

At the same time, Meditation Yoga requires some effort and discipline on your behalf.

Firstly, you must practice regularly.

Secondly, you must learn the practice from an experienced and accomplished teacher. I would encourage you to give it a go.

Wishing you the very best, Dean

Dean Das, I am curious to know more about your meditation practices and how they differ from others, for example TM. Regards E’

Dear E’,

Thank you for your enquiry.

Basic meditation practice, is dependant upon three requirements -

the ability to sit quietly without bodily disturbance

a refining of the breath-flow by breath-regulation, as shallow and rapid breathing cause disturbance to the mind

the creation of a steady and focussed mind, to calm the restlessness of the body.

Mind Yoga, employs a set of simple yoga exercises (asanas) to purify and strengthen the nervous system; utilizes a set of breathing practices to regulate the breath, thus increasing inner vitality; and mental focussing practices to develop one pointedness of mind.

Through Mind Yoga, we learn to accumulate the energies of the body, the breath, and of the mind into one internal energy flow.

By this stage, a shift in our experiential consciousness begins to take place. E’, I need to emphasis that Mind Yoga is not some newly conceived form of meditation. Mind Yoga is a time-honoured practice that has been practiced by yogis throughout the centuries.

What Mind Yoga has done, is to formulate a practice system that is suitable for, and accessible to, a broad range of people living normal lives in contemporary western society. Thus, we can live our normal lives in the world, and at the same time practice a yoga and meditation capable of bringing about profound inner-change.

I hope this clarifies a few things, and we personally meet at a class.

x Dean Das

Dear Dean,

If I practice meditation and yoga what are the benefits for me? Cheers J’

J’, hi.

Thanks for the question.

I would ask, 'what benefits are you looking for?'

Meditation and yoga generate benefits for the body and mind according to the degree of your 'intent' and how much practice you do.

I am not going to 'list' all the individual benefits.

Let’s just say that you will have a much healthier and stronger body than you would WITHOUT yoga and meditation.

Let’s just say you will have a much healthier and contented mind than you would WITHOUT yoga and meditation. The ultimate goal of yoga/meditation is Self-realization i.e. living in a state of consciousness where we know who we truly are, and we are truly not separate from the universe of which we are a part, yet we live in the illusion of being apart from all around us.

With love Dean

Hello, I am interested in learning to meditate. Is it difficult? Does it take a long-time? How do you learn to meditate?

I have tried to meditate on and off over a number of years, but not with much luck. I am interested in learning. Regards P’

P’, thanks for your question which is direct in its intent. My apologies for the delay in reply.

The questions you ask–'is it difficult'/'does it take a long time'/ are impossible to answer other than 'how long is a piece of string?' There are too many variables to consider.

'How do you learn to meditate'? can be answered. You learn to meditate from somebody who can meditate. You learn to be a mechanic off a qualified mechanic, not an apprentice. You learn from a master of meditation or at least from an experienced teacher.

Successful meditation practice requires:

§  Focussed intent

§  Skillful technique

§  Open heart

The combination of these three qualities in a student draws forth the spontaneous quality of 'grace' or 'love' from the meditation master. That 'grace' is experienced within the deepest core of the being of the student. Then a spontaneous meditation process unfolds in the prepared student.

Many people try 'unsuccessfully' to meditate over the years. It is 'unsuccessful' because they are not practicing under the direct guidance of a meditation master.

Even if your meditation seems 'unsuccessful' yet you continue to practice meditation regularly, in time, you will be brought into contact with a good meditation teacher and finally, with a master of meditation. It is like starting off university study with first year lectures and tutors and progressing to studying under a professor for your doctorate. We understand this is ordinary life. It is no different with the study of meditation.

The practice of meditation is an evolutionary process. It involves dramatic psycho-physiological change. The meditation process is the unfoldment of your evolutionary potential. It is not like learning tai chi or ballet!

Keep meditating even 'unsuccessfully' (‘cause that isn’t so). If you do so, you will find a good teacher, or even a master of meditation.

All my best Dean Das

I am interested in learning meditation but I am uncertain if I am capable of learning to meditate? What is required? Is it only suited to certain people? I would appreciate your thoughts. Thank you, L’

Hello. L’, thanks for your question.

In short, everybody is potentially capable of learning to meditate. The practices themselves are simple, therefore accessible to anyone as long as they have a good teacher.

You don’t have to create anything new. You just work with what you have got–body, breath, and mind. You learn to use them in a different way than you normally do. By doing so, you refine their workings and that creates a higher quality of experience over time.

The major obstacle is lack of 'intent'.

In the words of a George Harrison song, 'if you dont know where you are going, any road will get you there'. Progress is much faster if you know what you want from life and therefore from meditation. If you don’t know what you want you may not recoginize what you get.

From 'intent comes 'intention'.

'Intent' is an energy of will that is applied to your practice. If 'intent' is poor and 'intention' unclear, there will be poor application to your practices. It is a simple law of life, the more you put in, the better the return on your effort.

So, what is required? Make a serious start by finding a teacher and beginning a practice. I wish you the best x Dean

Dean Das,

Is there ever a bad time to meditate (or learn to) ?    Thanks V’

Dear V’,

Thanks for your question.

The energy of meditation is always present within you. That energy is called 'kundalini'. It lays dormant in each and every individual. It is just waiting for you to recognize it.

To recognize it requires some will-power on your behalf.

For most people, the energies of the mind are fragmented–distracted by 'this and that'. Kundalini Yoga Meditation offers practice techniques to centre and calm the restless mind. This allows the energies of the mind to accumulate sufficient to develop 'will-power'.

Will-power is just another word for 'concentrated energy'. Concentrated energy - in action - is called meditation.

V’, I'm not a politician, so I haven’t forgotten about your question!

So, its ironic, in that the only 'bad time' to learn to meditate is when the mind is fragmented, and not capable of centering itself, yet that is the very time that you need meditation! Kundalini Yoga Meditation is aware of this dilemma, and that is why it has specific practices to focus the mind and increase will-power.

So, in fact there is no 'bad time' to learn to meditate. The 'bad time' is the 'good time'!

I wish you well, Dean Das

Dean Das,

What has meditation done / brought to your life?

I'm wondering what kind of differences it will make, what kind of insights I should expect. Regards L’

L’,

Thank you for your question. It is a very big question.

Meditation has not actually done anything for my life, in the sense of the content of my life i.e. the events and circumstances of my life. That is one's 'destiny' which cannot be changed or avoided by anyone or anything.

What can be changed is the quality by which we experience our life and its events. Quality of experience is determined by the quality of mind doing the experiencing. That's where meditation steps in.

Meditation is about bringing about fundamental change to the workings of the mind. The brain is the physical core of the mind, and through the practice of meditation, the neurobiological chemical activity of the brain undergoes radical change. Thus, there is an altered perception of ourself and of the world. In other words, there is a radical shift in consciousness.

As consciousness expands beyond the confines of a limited identity i.e. the ego-self, and begins to move in a beyond personal, universal band of consciousness, many insights arise.

The major 'insight' is that we are not simply an identity comprising a physical body and a brain. Essentially we are an energetic consciousness that is unlimited in nature, free of identifications such as 'time' and 'spatiality'.

Our nature is that of being, consciousness and

bliss. Through meditation every cell of our is filled with a joyful bliss.

L’, at the very least, meditation will give you a greater peace of mind.

Cheers Dean Das

Dean Das,

I am a mother of two young children, and my life is pretty busy & fulfilled in certain ways.  At the same time there is a personal emptiness that can't be made up by husband, children and family. I feel as though I am always working for others, with little attention to myself. I have done yoga before and a little meditation.

It helped, though not enough. I have read about kundalini meditation but I am not sure if this form of meditation is suitable for me.Please tell me what you think. L’

Dear L’,

My apologies for the delay in replying.

As your letter indicates, time is in short supply. Most peoples lives seem to be busy for one reason or another. That seems to be an unavoidable given in contemporary society. Despite this, its my observation that people are inclined to 'busy-up' their lives more than necessary.

The more conscious we become, the more we discriminate between what is necessary and what is not. It is 'personal emptiness' as you describe, that is the motivating factor in attempting to find a more personally meaningful life.

So that sense of 'personal emptiness' is a gift given to homo sapiens as distinct from other living species.

When we live in the personal or ego mind, which is conditioned mind, there is always a tension caused by duality. There is the sense of either 'giving' or 'taking', or 'too much' or 'too little'. Within the law of duality there is not the possiblilty of getting a perfect balance. Therefore we constantly feel an emptiness borne of unfulfillment.

For a perfect balance to occur it requires a perfect integration of the opposites into their causal source. In this case we are referring to the source of the mind, and that is consciousness. As all rivers flow eventually flow into the ocean, all thoughts eventually subside into universal consciousness. Meditation is the method of returning the conditioned mind to its source–the vast ocean of consciousness.

Kundalini meditation is the underlying pathway for everyone. Kundalini refers to the movement of consciousness. Consciousness moves within you and outside of you. Consciousness is the support of all living things.

Kundalini meditation is simply becoming awake to that

consciousness within your own body. Without kundalini it is not possible to be conscious. We are simply becoming 'aware' of that consciousness. We are currently asleep or ignorant of that consciousness of life itself.

Kundalini does not belong to a specific 'sect' or group of persons, kundalini gives light to the universe.

Keep looking after your kids and doing some meditation.

L’, I look forward to meeting you sometime.

Jai jagadamba,

Dean Das

Hello Dean,

In contemporary self-help 'texts' we are told to have passion, to 'follow' our passion, to live passionately.

In texts true to yoga we are guided to lead a dispassionate life, without passion.

Perhaps the inner guru embraces both passion and dispassion? Could you please explain this a little more? Cheers R’

R’, hi.

Thank you for the question.

To live 'in the world', we must live passionately i.e.with passion. 'Passion' in our endeavours is required to get things done 'well'. ‘Passion' is when head and heart come together.

Yes, yogic texts do recommend us to lead a 'dispassionate' life, which means free of attachment to or identity with, the world of 'things'.

Though apparently in contradiction to each other, these two positions are not i.e. in things to do with the world, we must ACT with 'passion', and yet on an inner level of consciousness, be 'passionless' or non identified.

Meditation acts on your inner consciousness, no matter what appears in terms of your external behaviour.

In contradiction to common belief, you CANNOT judge a wise-man by their ACTIONS!

In fact, you cannot judge a wise-man by normal standards.

You cannot NOT act with a certain amount of 'passion' with anything you do as long as you are identified with ego-consciousness.

So, we must approach meditation practice also with 'passion'. Thru the process of meditation, you will attain a non-identified (without ego) state of consciousness, and thus, be 'dispassionate'.

You cannot TRY to act with 'dispassion'. You will make your life a failed misery. Act with 'passion' and MEDITATE and you will become 'passionate' and 'dispassionate' at the same time.

I wish you well in your meditation

x Dean

Hi Dean, I guess I know how the mind works, but what is it? M’

Hi M’,

I’ll do my best in a short space.

'Mind' is an incredibly complex instrument comprised of many parts and functions. Yogic tradition states that 'mind creates the world' i.e. the world is a projection of our mind. Within yogi tradition, the mind is called 'the Antahkarana' (the internal organ). It is comprised of four principal functions:

Manas (consciousness in association with the senses) is the cognitive faculty that records impressions received thru the five senses in connection with the external world. Manas allows us to 'see' the world i.e. be cognitive of the world.

Ahamkara (identification with 'I'). The concept that this is mine and that is yours. It is the faculty of identification with 'I' through the senses and in relation to the world–the foundation of illusion (maya) because it separates us from what we are a part of i.e. universal consciousness.

Buddhi (Intellect) is the faculty of discernment and discrimination. It allows us to separate the truth from the false; the real from the unreal. In the highest sense, to be able to discriminate between identifying with the 'ego personality' (the unreal) and identification with higher faculties such as 'the soul' (the real) and consciousness itself. Buddhi allows us to experience the world as experienced thru the senses 'as a play of consciousness' rather than that of an objective material reality.

Chitta (mind-stuff) is consciousness freed from contact with the senses. It is the storehouse for the subtle mental impressions (memories) that when sufficiently activated give birth to the individual mind. The soul is born from the storehouse of the 'chitta' and after death of the physical body, the soul returns to the storehouse of 'chitta' to incubate and await further birth. The yogi enters this fourth state of consciousness through deep meditation.

A traditional description of the workings of 'the mind' is that the body is a chariot drawn by the five horses of the sense organs (touch; sight; smell; hearing; taste, all arising from the five elements that make up the physical body).

The driver of the chariot (the charioteer) is the Mind who holds the reins of the five horses.

The passenger inside the chariot is the individual soul.

The charioteer (the Mind) is attempting to return the passenger (the soul) to its original destination–Universal Consciousness.

The five horses (the senses) are wild and unruly and could easily get out of control, thus causing the chariot (body) great harm. The charioteer (the Mind) must be well trained and disciplined through dispassion and discrimination in order to avert danger and deliver the passenger (soul) to its final destination.

So, in short, meditation is the path by which we discipline the Mind and attain the necessary capacity of strength to control the senses in order to return the soul to its final destination.

Hope this helps

With love Dean

Dean, Can love of another, be the same as self-love? I'm guessing if we experience non-duality then, yes? Thanks K’

K’, It is natural for humans to be attracted toward other human beings.

It is natural to stir up ‘Lots of emotions & physical feelings’ and ‘Experience distraction, fear, action/ reaction and desire'.

There is nothing you can do about it. If you fight against it you will just feel exhausted and defeated at the end — a sense of failure reinforced.

You say — ‘Better just be true self and allow same of others’ - but in the ‘relative’ context in which you are thinking of ’the self’, there is no ’true self’, because there cannot be something ‘absolute, within the ‘relative’.

So, yes, the nature of human relationships is ‘conditional’ upon meeting each other’s needs, it is the very definition of ‘relationship’.

And yes, certainly let the other person be them self & you also. And this ‘may’ lead to happiness or it ‘may’ lead to unhappiness. I’ve defined ‘relativity’ here, in action. This the sphere, that the ‘mind-senses-body’ vibrates within — pertaining to all human beings — ‘good / bad/‘, ‘intelligent / unintelligent’

There is nothing you can do about it. If you fight against it you will just feel exhausted and defeated at the end — a sense of failure reinforced.

So, what to do?

Let go of thoughts of the ‘little self’ (relative self), and replace those thoughts, with thoughts about ’the big self’ (the soul or pure consciousness). Always keep focussed on ‘the big picture’.

Don’t only look at your feet — look upwards, toward the moon and stars at night.

Forget entirely about ‘working on your relationship with yourself’ to do so only ‘reinforces’ the identifying with Ego.

So, you ‘act’ in the world, looking at your feet, involved in the same things as everybody else, looking the same, BUT your mind is focussed on ‘the sky'.

‘The sky’ is a poetic metaphor.

In practical terms, it means ‘your mantra with breath’ (sah hum / hum sah etc).

So, when your mind gets ‘agitated’ or any reason, notice it immediately, and return to the mantra/ the breath.

In other words, let whatever happens in your life, happen eg. Relationship happen or not happen, because whether it ‘works’ or not is karmic i.e. out of your hands.

Only stay with your mantra/ the breath, in all your doing in ‘whatever happens’ in life.

Sit, and meditate regularly (every day if possible). I have just described ‘sadhana’.

Gradually the mind, emotions, and senses become more and more refined, bringing with it a transformation of how you experience yourself, and the world around you.

Jai Ho Mataji !

xd

Hi Dean

I have been doing some research and understand that your Guru passed up to be the successor to Baba Muktananda. Then as I understand it Muktananda named two successors and hence split the lineage of Nityananda.

If Prakashananda did not reject this honour (because either it was not in his destiny or he refused because of Muktananda's alleged pleasures of the flesh) would the Kundalini teachings be more original.

My understandings of Muktananda's successors teachings are completely different and from what I can tell from your website - you do not believe in the theoretical but would rather your students practice yoga to experience it.

Can you comment on your lineage and where do you see your schools going ? Regards J’

J’, hi.

Nice to get your email --- the first from Greece whatsmore!

Yes, it is an intelligent and very complex question to answer.

Prakashananda, on many ocassions was asked by Muktanananda to take the principal role at Ganeshpuri. He refused.

Muktananda then told him he wanted him to visit Ganeshpuri for no less than 3 days, every 3 months. Prakashananda agreed, reluctantly, to do this.

Prior to Muktananda's death, he asked Prakashananda to become head of the lineage. Prakashananda refused once more.

Muktananda then turned to Swami Pranavananda from Chalisgaon, who was a 'little brother' siddha to Prakashananda. He refused for similar reasons to

Prakashananda.

Following his heart attack, from America, Muktananda discussed with Prakashananda the possibility of Malti (Chidvilasananda) and her brother (Nityananda) being joint successors.

At first, Prakashananda didnt think it was a good idea because of their relative youth. Muktananda went with it. Prakashananda told him–'they will go up and down, up and down, then finally up'.

I know of this because I was living with Prakashananda for much of it.

Prakashananda rejected the role because he had his own chelas (disciples) and ashram at Sapta Shring. He regarded his principal worldly role as providing food and education for the 70 - 80 children living in Shree Gurudev Ashram, Saptah Shringi.

Other than that he personally identified as being a mahant (like bishop) of the Sarasvati Sannyasi Order. He commented–'I dont have any interest in lecturing to doctors and lawyers and rich people. I am a simple man with little education. I have my own'.

On his passport, he had Swami Muktananda listed as his 'father'. Such was the love between them. When asked what he knew, Prakashananda would say, ' I am a simple man. I only know God and Guru'.

Prakashananda extremely rarely referred to 'kundalini' or its process. He stated, 'I am not a yogi. I am a sannyasi. A sannyasi does not practice yoga. A sannyasi is dead to the world'.

He taught thru story, metaphor and love. His shakti manifested as universal love. It opened the heart. Therefore, he was entirely unsuited and uninterested in heading up a big organization. He would say to me–pointing to himself and then to me -- 'One man's. I am one man. You are one man. Stay as one man'.

Yes, Siddha Yoga has become 'rich' simply because its destiny has been to cater predominately to the middle class 'rich'. But 'a rich man' is as capable of achievement thru meditation as 'a poor man'.

I, myself, just do what I know, and what suits my temperament, thru the grace of my guru.

I am not a sannyasi. I am a yogi. I practiced yogic sadhana for a long time, and it lead me to 'gurus grace'. Without the practice, I would not have been worthy nor capable of assimilating that energy.

Shaktipat is not an end unto itself. It is simply 'a taste' of the potential of something that given the right environment, will flower to full fruit.

If you are sincere of heart in your wish, and do some yogic practice, at some stage or another, in this life or another, it will yield fruit–your guru will appear in your heart and grace will unfold of its own accord.

J’, I hope this is of some use to you.

In the words of Prakashananda --- Jai Jagadamba Mataki Jay! (Greetings to the universal mother who lives within you as you).

Dean Das

Dear Dean Das,

I have heard of your guru Swami Prakashananda but can find little about him on the net. Is there much information about him anywhere?

Swami Muktananda identifies himself with the Siddha lineage. Did Swami Prakashananda also identify himself with the Siddha tradition? You talk about your tradition being the Siddha/Nath tradition. Is this different or the same? Just interested. M’

Dear M’,

Apologies for delay in reply. Time might be infinite, but the human being doesn’t live in that time zone!

Firstly, thank you for the questions. Any question about lineage is important, because in the yogic tradition, you are only as good as your lineage.

If the lineage is strong and unbroken, so is the energy that is passed down from guru to disciple. The quality of the student is dependant upon the quality of the teacher (or guru), and the quality of the teacher (guru) is dependant upon the quality of the lineage.

There is little written about Swami Prakashananda, my guru. The best sources of information are contained in two books–'Agaram Bagaram Baba' -- Life, Teachings, and Parables - A spiritual Biography of Baba Prakashananda by Titus Foster ; and 'Storytellers, Saints, and Scoundrels, Folk Narrative in Hindu Religious Teaching, by Kirin Narayan.

Babaji (Swami Prakashananda) did not directly identify himself with the Siddha tradition of his guru, Swami Prakashananda. He identified himself with the Sarasvati sannyasi (monkhood) tradition. The term 'sannyasi' translates as being 'dead to the world'. In other words, having no worldy attachment to anything or anyone, having no past and no future. He played a major role within the Sarasvati sannyasi order. The Shankaracharya of Sri Sailam in South India (there are 4 Shankarcharyas, who play a role similar to the Pope in western Catholicism) regularly visited Babaji when visiting Bombay. Babaji formally initiated many people into the Sarasvati Order. This was his formal role, his wordly role.

On the other hand, the word 'Siddha' translates as 'the holder of the 7 siddhis' (psychic powers) required to attain a Perfected state of being. It is a yogic identification with the inner process, whereas, 'sannyasi', as used by Babaji, does not refer to 'a process', but acknowledges the annihilation of the ego i.e. total non-attachment–being 'dead to the world'.

I am not a sannyasi monk like my guru. I identify with the inner process, which has been thru the practice of ' meditation yoga’.

When living, Babaji would make a clear distinction between him and myself. He would say–'I am a sannyasi monk and you are a yogi'. At the same time, Sapta Shringi (outside of Nashik in Western India), is the home of the Siddha/Nath tradition i.e. Markendeya, Matsyendranath, Gorakhnath, Chauringanath etc. This mountain is where Babaji lived for 26 years.

He identified with the Siddha/Naths in terms of the inner process, but formally identified with being a sannyasi monk.

I did the majority of my sadhana (inner-work) at Sapta Shringi, as a yogic practitioner, therefore my 'formal' identification is with Siddha/Nath yogic tradition.

Sorry for such a long-winded answer, but a question of such complexity necessitates a response of subtle distinctions.

At the end of the day, if you are not a sannyasi monk, and do yoga and meditation, you are a yogi (male) or a yogini (female). Prakashanada attained Self-realization/ God realization two means

the grace of his guru (Swami Muktananda) and

the practice of meditation.

Meditation only bears fruit thru the grace of the guru. Then one knows oneself as being of the nature of pure consciousness.

Jai Jagadamba, Dean Das

Hi Dean

I have practiced some meditation with a group in the past. Unfortunately, it turned out to be like a religious cult in adoration of 'the guru'. I became pretty disillusioned and gave up practice. I've got an idea of the value of meditation but does it have to end up as a religion, and a cult around a leader? Interested in your views? M’

Hi, M’, it is an interesting question with lots of ramifications in it.

Traditionally, it is accepted that 'a guru' is needed if meditation practice is going to to bear fruit i.e. turn into 'an inner process'. I also am supportive of this position based upon my own experience.

Meditation is not simply an intellectual process. There is also an emotional element involved. That emotional element is commonly referred to, in religious parlance, as 'devotion' which means being devoted to something or someone. For the religious, it is devotion toward a deity such as God, or Jesus, or Buddha, or Mohammed, or a specific 'god' or 'goddess'.

Many 'religious-minded' people who turn to yoga and meditation, project that 'religiosity' onto the meditation master.

That is fine and can yield good results depending upon THE QUALITY OF THE MASTER and THE QUALITY OF THE STUDENT.

Utilizing the master as a form of devotion in one's life is fine as long as the master does not take advantage of the student, and as long as the student has good discriminative powers.

On the other hand, the yogi worships his/her own true Inner Self, in the manner of practice as directed by his guru. If the guru is of the highest calibre, the yogi then finds that the consciousness of the physical guru is of the same quality of consciousness as his own inner Self.

Thus, the adage, 'Self and Guru are one and the same'. Religiously minded practitioners would say 'God and Guru are one'. For the yogi, the attainment of 'universal consciousness' substitutes for 'God'.

Michael, whatever 'the quality' of guru, you end up with what you deserve. If you look to your own Self with pure heartedness, you will get the necessary guidance,

either from within or outside your self, or both. If you look outside of yourself, yo will simply attract your own projection.

Get back into practice, no matter the teacher.

Jai Jagadamba, Dean

Hello Dean,

You recently mentioned that Swami Prakashananda had become your 'biological father'.

In David Gordon Whites' book "The Alchemical Body" he describes a number of different ways that a Guru can penetrate the (etheric) body of a disciple and awaken him/her by placing some sort of seed or spark within the disciples (etheric) body. One of these ways is that the Guru becomes the biological father of the disciple.

Could you explain this further to me ?  Thanks J’

J’, thank you for such an essential and without doubt, esoterically complex question. The quality of the question sheds light on the quality of the questioner, in the same way as a question about 'the theory of relativity' reveals the questioners serious intent in relation to the knowledge of science.

I did mention that my guru, Swami Prakashananda of Sapta Shringi, Nashik, Maharashtra, Western India, with whom I lived with for a number of years, was my 'biological father' in the spiritual sense. I also mentioned that the nature of our relationship was 'like father and son' in the normal sense. He treated me like 'a son' and I treated him like 'my father'. For me, there was no separation between 'the spiritual' and 'the human'. The 'gift of spiritual grace' (anugraha) was drawn from him thru his love for me, as a person. The so called 'spiritual' was not separate from his humanity.

The consciousness of a human being is revealed by their behaviour. It is the same for everyone. A 'good' person will act in 'goodness'. A 'bad' person will act in 'badness' i.e. deceit, hate or whatever. A fully conscious person will act in 'selfless love'. A true guru (sadguru) is, by definition, a fully conscious person, ipso facto, acts through the medium of 'selfless love'. (the term 'gu/ru' etymologically refers to 'the light' giving light to 'the darkness').

That spiritual state of 'selfless love' plays through the totality of personality of that particular individual. Dependant upon the nature of that personality, 'selfless love' will manifest through every mood and behaviour of that individual. It may come in the form 'kindness', but equally, it may come in the form of 'harshness' or even 'anger'. It will come thru every form of manifestaion of that individual, because that person has totally identified with the state of 'selfless love', in the same way that water never loses it's 'waterness', no matter what form it takes–frozen, liquid, distilled, hot or cold.

That's why a traditional saying goes 'it is as auspicious to be the recipient of a guru's anger as it is of their love'. This is the recognition that 'selfless love' is a most powerful energy that imbues every thought, emotion, and action of that individual. It is the energy of the universe. It energetically affects whomever it comes into contact, regardless of whether they are aware of it or not (generally not aware). The more conscious the receiver, the more they will be aware of its transmission, and its effects.

So it is a portion of the guru's consciousness that penetrates the consciousness of the receiver.

Consciousness itself cannot be found in the physical body of bone, marrow, and blood. It cannot be found in the mental body comprised of thoughts, feelings, perceptions and sensations. Consciousness precedes all this. All of the above are emanations of consciousness, thus arise out of consciousness. On a more subtle level, consciousness manifests as energy.

Our energetic body is referred to as the 'etheric body' or the 'vital body' or simply, 'the subtle body'. The guru's state of 'selfless love', whether it be through the medium of thought, word, or deed, enters or is implanted in the etheric body of the receiver (the disciple).

Using a human biological analogy, the guru, as father, impregnates or 'seeds' the etheric body of the disciple with the potentiality of his own fully conscious state. Contained within that 'seed' is the spiritual evolutionary potential for that individual. A fully matured tree has grown from the seed of another fully matured tree. Likewise, impregnation with the seed of consciousness from a fully matured human being is necessary in order for spiritual maturation to take occur.

It is in this manner that the guru becomes the biological father, in a spiritual sense, of the disciple.

J’, despite the limitations of words to describe such esoteric matters, I hope this assists you.

x Dean

Hi Dean,

After many years of meditation practice it has recently occured to me that I am currently using meditation as an escape from real life. Initially I started meditation to deal with depression/anxiety.

Now I sit to zone-out, to enjoy that blissful spacious feeling, not having to deal with anything. I also find myself constantly daydreaming in everyday life. Not present to anything. I would dearly love my practice to help me connect to others and the world; I have spent too much time daydreaming my life away & now want to LIVE in the midst of it. Any suggestions would be gratefully received.

It is worrying that I have been practicing wrongly for so long - and I also fear that I am turning into a space-cadet ! Namaste G’

G’, hi.

My apologies for the delay in reply as I have been travelling overseas for the past 12 weeks with poor internet availability. I return to Melbourne tomorrow i.e. 13 August.

Firstly, there is no such thing as practicing 'wrongly'. Any practice is good and beneficial in the long-run. There is only 'efficient' practice and less 'efficient' practice.

The 'intention' is the most important element. What you 'intend' is what you will finally get. My guru would say to me often, 'be careful of what you wish for'.

Did practicing meditation help alleviate the depression/ anxiety? If it did, then it was successful! It got you what you aimed for.

Now you use meditation to 'zone-out’, and you do. Therefore, once again, it worked! Now you want more than that. Progress eh?

Gina, you do not need to 'connect to others and the world'. What do you think 'day-dreaming' is? Think of what you 'day-dream' about. It is people and things of the world!

Your meditation needs to connect you on a deeper level with your self and then you will be authentically connected to the world and others.

There is a meditation called 'jada' meditation. It means meditating like 'a stone'–dull and vacant meditation - a bit like dreamy sleep. Seems like what you are talking about. It is a legitimate meditation state, but not a particularly enlightened one.

Gina, I don’t know where you live–whether Melbourne, Australia or the world? My suggestions are two-fold:

If you live in Melbourne contact me after the 15th August and make a time to meet me. If you are not in Melbourne but in Australia, we may still be able to meet

If you are not in Australia, then you need to find a genuine meditation teacher and practice under their guidance. Even if the teacher is not 'self-realized', but is genuine, you will progress in your practice. As per the old but true adage, when the student is ripe, the guru appears. Not before!

Again my apologies for delay in reply, and let me know in relation to my above questions

Jai Jagadamba Mata Ki Jay (Honour the Mother who lives within you as you) x d

Hi Dean,

I have had some experience in meditation in the past (Raja Yoga) which I practised for 1 yr and also did a Vipassana 10 day retreat 2 yrs ago. Since then I have not practised any meditation and feel that I am at a stage of my life where stress and worrying really gets to me and at times feels out of control. I am in knowing how many courses the average person would attend before he can take enough away to be able to do it on his/her own as it is more about affordability at the present moment. Look forward to your reply J’

J’, hi.

Thank you for your question.

The practice of meditation is not dissimilar to any form of training in a particular field, that you can think of. Think of any form of sport–athletics, swimming, running. Think of writing poetry, a book, drawing, painting, sculpture, music. Think of the practice of surgery, psychology, philosophy. Think of playing poker or gambling on the horse-races. The point I am making is that the more you practice, on a regular basis, whatever it is, the more proficient you will be at it.

So firstly, there is nothing 'magical' about the practice of meditation–simply, it is putting in the hard yards. Meditation is not about a God or celestial beings entering into your life and taking you somewhere else because you are 'special'. Meditation is a science of the mind.

According to quantum physics, to Buddha, and to all the great yogis of yore, all relativity is subject to the law of 'cause' and 'effect'. In the words of Jesus, 'you reap what you sow'.

So meditation is about regular practice.

The second point, is that any success in any field is dependant upon

the natural ability of the participant

the dedication of the student

the quality of the coach/teacher/mentor of that student.

The most important of these three ingredients, is 'the dedication of the student'. You can have lots of natural ability and a great coach, but without sufficient dedication, all that is worthless. The sheer dedication of a student can offset any lack of natural ability, and will draw to itself a teacher capable of matching that level of dedication.

You should not be thinking in terms of 'the average' student. There is no such thing as an 'average' student in the field of meditation. Meditation is only about our own personal evolutionary process. It is not a comparitive study i.e. me in relation to someone else.

Who you currently are and what you are IS your evolutionary position! What your potential is, only God knows–but God is not a big talker!

J’, with due respect, 'affordability' has nothing to do with your personal evolutionary process, though it may have something to do with attending a meditation course.

The quality of the consciousness of your mind is the only criteria. That comes free of charge. No matter what meditation practice you do, if it is done regularly, and with full heart, i.e. 'the dedication of the student', it will overcome such relativities such as 'financial barriers', and connect you to a good teacher/mentor/guru.

J’, there is always a price to pay for everything and the financial cost is the least we human beings are required to sacrifice.

Look forward to meeting you sometime

x Dean Das

Dean

Much of what I have learnt from the sessions so far is actually more about unlearning, trying to deconstruct structures of thinking that don't necessarily serve us well and don't lead us to happiness.

Why does the mind seek to take over personality and dominate it? Why do we over intellectualise things and not feel them more?

If we accept evolutionary imperatives we should evolve with a mind that serves us well, not one that takes over and stops us seeing/feeling the world as it really is, or really might be.

My guess would be that this defensive, ego driven thinking is the residue of an old survival instinct or self-preservation mechanism, but I'm very interested in your thoughts.  Regards J’

J’, thank you for your question.

The question is quite complex because it comes from the mind.

You ask 'why do we over intellectualize things and not feel them more?' Jeremy, may I ask you why you asked this question? I would be interested in your answer because your answer may very well be the answer to your question! You have asked an intellectual question–now it is up to you to find out the answer of 'why' we over intellectualize things.

Mind does not take over personality and dominate it. Mind is personality!

Mind is comprised of learnt, conditioned experience–all that we have ever known and experienced. Mind is us -- whatever we experience ourself to be, and we experience ourselves as being 'a particular personality'.

Meditation Yoga is not about 'deconstructing structures of thinking that don’t serve us well'. All effective meditation is about dissolving the mind entirely in order that we live in an unobstructed consciousness free of learnt, conditioned thinking i.e. ego-based personality.

When the conditioned mind is dissolved through meditation then we know 'the world' as it really is–conscious particles of energy in a never-ending dance of limitless combination.

Jeremy, you are right to say that the defensive, ego driven thinking is about self-preservation rather than about evolutionary imperatives. At the same time, the mind's very existence has arisen from an evolutionary process.

It has taken a lot of evolution for you to be asking these questions. A monkey or a dog would not be asking these questions!

So the conditioned mind which constitutes 'personality' is part of the evolutionary process. Human beings are quite a highly evolved specie. Evolution of all species takes place over thousands of years.

Therefore, the evolutionary process over thousands of years for each human being is to shift from identification with gross sensory experience i.e. ego/personality, to identification with more subtle and refined dimensions of existence of a more universal and less personalized nature.

Meditation is a tool that naturally transforms the limited ego consciousness into an unlimited universal consciousness of the nature of love.

Thanks for asking the question and I hope the answer helps

x Dean

Dear Dean,

What happens to a disciple when his/ her guru dies? K’

K’, hi.

Thank you for this question as I sense that it has particular importance for you.

It’s a complex question because it can be responded to from a number of different angles.

When a Guru in human form dies, of course, the disciple is left without a human Guru. If the disciple is quite advanced in their practice this does not cause a particular problem as they are guided in their practice by the inner guru. In this case, the inner Guru, in the form of the grace of kundalini, guides the disciple. Sometimes kundalini manifests in the form of the deceased Guru to the disciple and inner instruction is given. The disciple clearly knows that the Guru is not the body.

If the disciple is in an earlier phase of development, and they are in need of the human manifestation of the Guru, and the Guru dies, if the disciple is sincere in their efforts, another Guru in human form will appear and assist them. A disciple always gets the quality of Guru that suits their personal development–a sincere disciple will naturally draw to them a sincere Guru, and of course, the opposite is also true. Simply - we get what we deserve at the time.

For the sincere disciple, it is best not to waste time running around all over the shop trying to find 'a Guru'. Far better to just settle into your practice as taught to you by your deceased Guru, and if and when another Guru in physical form is needed, that person will appear when you are ready.

So much depends upon your relationship with your deceased Guru–how long and the nature of the relationship.

If you felt inclined to tell me more, I may be able to answer in a more 'tailor-made' manner.

Remember, the Guru in human form is no different from you–other than they know it and you don’t!

We are made of the same 5 elements, we share the same humanity, and in essence, we come from the same source–pure consciousness.

The Guru knows this experientially, where the disciple is on his/her way to this understanding. The inner essence of the Guru is formless consciousness of a universal nature. His/her essence is of the very same nature as yourself–so look for it INSIDE your self.

Hope this assists.

x Dean

Thinking and reading about 'evolution' recently, and came across your web-site on the world- wide web (I live in the U.S.A). In short, the Darwinian explanation is that over thousands of million years, the human specie has evolved from a single cell to what we are today through a process of adaption to the environment.

What is the Yogic explanation of 'evolution'?

Like to know your thoughts. Wishing you New Year greetings M’.

M’, I do apologize for the time delay in answer to your question.

Being 'a philosopher', you would have an interest in the theory of 'Time', but thats for another time!

The yogic theory of evolution is complex, as is fitting with the evolutionary process itself. Too complex to answer  comprehensively here. But, in short, the yogic explanation is not out of step with science, ala, the Darwinian position.

Organisms do evolve through adaption to environment demands. If they do not, they die i.e. natural selection. Complex organisms comprising of millions of cells such as the human being have evolved, via adaptive processes, from single cell organisms.

Herein is the essential difference between Darwinian and yogic evolutionary theory.

Darwinian theory views 'the single cell' as a biologically formed 'unit of matter', of a definitive density. The interaction between the external environment and the cellular unit via a molecular process, will decide the adaptive processes necessary for survival. The Darwinian explanation is of a biological or bio-chemical nature.

Yogic theory is in agreement with the above–within the limited realms of the biological perspective. But yogic takes 'consciousness' as its starting point i.e. that the activating (life) force that evolves the single cell organism out of itself, is 'consciousness'.

The word 'conscious' means 'life'. 'Consciousness' is 'life' and 'energy' is its manifestation.

When 'energy' becomes dense enough, it assumes 'form'. At a certain point of evolution, form becomes 'matter' i.e. the single cell.

Simply stated, the Darwinian theory is concerned with the process of the adaption of biological processes to environmental conditions i.e. the evolutionary path of 'matter'.

Yogic theory is concerned with the evolvement of 'consciousness' into 'energy', which assumes infinite densities in order to create the world of 'matter'.

At the point of the creation of 'matter' and its bio- chemical evolution, yogic theory has no argument with Darwinian thought. Yogic theory is of a cosmic nature therefore has more in common with the recent discoveries of quantum physics than biologically-based scientific theories.

A further point of clarification between the two systems of thought is that yogic theory posits a dual process–an evolutionary process and an involutionary process. An activation of 'consciousness' from within itself gives birth to a process of 'expansion' causing 'energy' to manifest and evolve into infinite varieties of density which we call 'matter'. This is evolution -- the coming out of. All form, including the human specie, evolve out of 'consciousness'.

On the other hand, there is the opposite process, that of involution.

As well as consciousness expanding as the universe, in its infinite forms of 'matter', consciousness also contracts into itself. Consciousness is in a constant cycle of expansion (evolution) and contraction (involution), contraction and expansion. On the macro level, universes are in a state of continuous creation, and simultaneously, are in a continuous state of destruction. On the micro level, each and every human being has evolved from 'consciousness' and will ultimately return (involute) to its source in 'consciousness'.

On the micro level, yogic theory says 'consciousness', via its evolutionary path, has concealed itself, in the human being, in 5 sheaths or layers (kosas). The 5 concealing layers are:

the Physical Body, subject to death (Ananamaya Kosha);

the Energy/Life-Force body (Pranamaya Kosha) which creates 'matter';

the Mind-Stuff body (Manamaya Kosha), includes Intelligence and Rational Thought;

Awareness body (Vijnanamaya Kosha), includes Intuition;

Pure Consciousness (Anandamaya Kosha), characterized by Bliss.

In its involutionary phase, 'consciousness' withdraws itself from the world of 'matter', from the physical body; and in succession, each of the other four concealments (koshas), returning to its source in Pure Consciousness.

Finally, evolution and involution are the 'yin' and 'yang' of 'consciousness' processes. They are natural occurrences (i.e. are without cause), and are of infinite proportions (i.e. beyond time-space).

So, if evolution and involution are a naturally occurring phenomena, thus subjecting every living entity to its inevitable cyclic process, then what is the point of yogic discipline?

Through the process of yogic discipline, the practitioner becomes more 'aware' or 'conscious' of 'consciousness' itself, in both its evolutionary and involutionary modalities.

Through the process of becoming more 'conscious' i.e. closer to 'consciousness' itself, the 'identity' of 'practitioner' is subsumed into the movement of 'consciousness' in its involutionary process.

Thus, the separate identity called 'practitioner' becomes 'consciousness' in the process of releasing itself from its own concealment within the 5 sheaths (koshas). The point of yogic discipline is to become 'aware' of the nature of 'consciousness' in its two fold process of evolution/involution.

This results in two out-comes:

a lessening of personal suffering through an identity separate from 'consciousness'

a hastening of the above process.

M’, I hope this gives some clarity to your question. Of course, the answer to your question comes not from words, but from direct experience through the involuting process of meditation.

Take care Dean