,the ,vedanta ,society of ,san ,francisco is an institution based on broad and universal teachings4 ,it aims at explaining the philosophy of life in a simple1 rational and practical way4 ,it has an uplifting and vital message for persons in all walks of life4 ,you are cordially invited to the lectures by ,swami ,prakashananda of ,india delivered every ,sunday at #aa ,a4 ,m4 and #h ,p4 ,m4 ,tuesday and ,thursday class lectures and individual lessons are for the members4 ,any sincere truthseeker is eligible to membership4 ,for further information please inquire or write to the ,secretary4 ,the ,inner ,consciousness ,how to ,awaken and ,direct ,it ,by ,,swami ,,prakashananda ,published by ,,the ,,vedanta ,,society ,,of ,,san ,,francisco #bifc ,webster ,street ,san ,francisco1 ,california ,u4 ,s4 ,a4 ,copyright1 #aiba1 by ,vedanta ,society of ,s4 ,f4 ,,the ,,inner ,,consciousness ,how to ,awaken and ,direct ,it ,in theoretical as well as applied psychology no term is more misleading1 or confusing than the term consciousness4 ,we use the term often in our conversation2 we come across it in our study2 but when we are asked to define it properly1 to explain its significance1 its meaning1 or the idea for which that word stands1 we are unable to do so4 ,and that is because there are so many varied ideas concerning consciousness4 ,there are so many aspects of consciousness1 there are so many states of consciousness that we get mixed up--that is1 we confuse one with the other4 ,so we must know thoroughly the true significance of the term4 ,then we can make such distinctions as inner consciousness and outer consciousness4 ,what is truly meant by consciousness1 or what is the principle back of that term8 ,there are many ideas which cannot be expressed properly for lack of words1 or lack of terms4 ,the word consciousness is really derived from the ,latin root scio1 to know1 and con1 together2 so the word consciousness from the derivative meaning would signify3 to know together4 ,we use the term generally in the sense of being conscious of a fact4 ,that is1 consciousness means knowing an object1 as it were2 knowing something4 ,but the word consciousness really indicates two things--subject and object4 ,it implies the duality of existence4 ,there is one who is the knower1 the subject1 the ego1 the perceiver4 ,i know it2 ,i am conscious of it2 ,i perceive it2 ,i think about it4 ,therefore there is always the subject1 the ego--,i--as the background of any form of consciousness4 ,then there must be something to be conscious of1 something which we perceive1 something which we know1 something which we understand1 and that something is the object4 ,so1 knowing together means we know the subject and object together--that is1 they both exist2 one cannot exist without the other4 ,so wherever there is a subject1 there is also an object4 ,that means that wherever there is a thinker1 there must be something to think about2 otherwise there is no meaning back of the term thinker4 ,whenever we use the term perceiver1 we must know that there is something to be perceived4 ,the same is true of consciousness4 ,whenever we use the term consciousness1 we must know it includes both--the one who is conscious of something1 and something of which that one is conscious4 ,therefore the word consciousness implies duality4 ,there is another meaning back of consciousness which we often fail to understand1 or about which we do not stop to think deeply4 ,that is why we miss it4 ,consciousness not only implies the idea of becoming conscious of a thing1 or the state of being conscious of something1 but there is also the idea of identification back of it4 ,what is the meaning of identification8 ,by identification we mean a state in which we become almost one with a thing4 ,when we become one with a thing we become conscious of it4 ,of course ordinarily we may not be wholly identified with it1 but the word consciousness indicates that1 and judging our modes of thought1 or observing the practical phases of our life1 we shall see that there is identification4 ,take for instance1 the word body-consciousness4 ,what does it mean8 ,it means that not only are we conscious of the body1 but we are also identified with it4 ,i can not separate myself from the body2 ,i am almost one with it4 ,i have become mixed up1 as it were1 with the body and its conditions4 ,there the subject or ego is hidden2 only the object of consciousness1 the object of perception is there4 ,so that is another meaning of consciousness4 ,the deepest and purest meaning of consciousness is this3 the absolute consciousness4 ,there is the ,sanskrit word chit4 ,you will come across that word in the study of the ,upanishads1 in the ,vedas1 in the ,gita1 and in many such books4 ,you will find not only ancient sages1 but the sages of modern times have been using the term ,sat-chit-ananda1 meaning the ,divine ,spirit4 ,sat-chit-ananda--what is its meaning8 ,it means absolute existence1 absolute consciousness1 absolute bliss4 ,these three are not the qualities of the ,divine ,spirit1 but they are the essence--one with it4 ,so chit is the word of pure consciousness4 ,in the understanding of pure consciousness1 we have to eliminate the duality of existence1 the duality of subject and object4 ,it stands alone2 it is that of which the subject and object are lower manifestations1 or expressions4 ,it is that which makes everything possible1 which gives life and soul to the subject and object1 as it were4 ,so that is pure consciousness1 the basic1 the fundamental1 the principle back of everything that is indicated by pure consciousness4 ,there is a beautiful ,sanskrit verse which expresses this idea4 ,na ,tatra ,suryo bhati na chandra tarakam ,nema ,vidyuto bhanti ,kutoyam agni ,tameva bhantam anubhati sarvam ,tasya bhasha ,sarvamidam bibhati 7,kathopanishad1 ,chap4 ,v4 #ae74 ,in describing the pure1 the basic1 fundamental principle of life and creation--the pure light1 the self-effulgent1 self-caused ,divine ,intelligence--,vedic sages sang in this way3 ,there the sun does not shine1 nor the moon1 nor the lightning1 what to speak of the mortal fire4 ,that shining1 everything shines2 by its light everything is illumined1--by its essence everything becomes full of consciousness4 ,there is another ,sanskrit word which expresses the same idea1 ,kaivalyam1 the state of being alone2 that which is self-caused2 that which is not dependent on anything2 that which is freedom itself2 which is above everything4 ,do you see8 ,there all differentiation vanishes--differentiation of subject and object1 ,i and thou4 ,all these ideas are merged1 as it were1 in that absolute consciousness4 ,so the pure consciousness is that4 ,however1 when we apply the term consciousness in our daily lives1 in its varied relation to various channels of existence1 in our varied experiences1 in different states and conditions1 we have to understand it from a dualistic standpoint1 and we also have to study other phases of consciousness1 such as inner consciousness and outer consciousness1 soul-consciousness and body consciousness4 ,all these terms we bring in to explain the different details1 or the different stages of development1 or the different stages of experience through which we have to pass4 ,in order to be able to understand the inner consciousness1 we must know it in its relation to the outer consciousness4 ,the light can be understood only in its relation to darkness4 ,praise can be understood only in its relation to blame4 ,joy can be understood only in its relation to suffering or pain4 ,one who is not really hungry cannot really appreciate the value of food4 ,so1 many ideas exist only relatively4 ,it is the same with the inner and outer consciousness4 ,we must understand both--then both become clear4 ,what is meant then by outer consciousness8 ,outer consciousness means consciousness in which we are cognizant of external things--gross forms1 gross objects1 sense objects4 ,now1 every moment of our lives1 the senses bring in these impressions4 ,the senses come in touch with the external objects of nature1 gross things1 gross objects1 objects of vision1 objects of touch1 objects of taste4 ,all these objects of perception exist in gross form1 and there is the impression within ourselves1 or there are impressions of varied sorts4 ,that is outer consciousness--consciousness of the outer-world1 the objective world4 ,i am not going to enter here into a detailed exposition of what is called idealism1 or realism4 ,but outer consciousness must mean this to us3 there is the idea of objective perception1 and there is the objective world4 ,we know that there is external nature1 and all the time we are impressed with this idea4 ,so when we cannot extricate ourselves from the realm and domain of forms and objects1 when we cannot rise above the sense perceptions--the gross sense perceptions--when we cannot divest our minds of these externalities1 as it were1 then you will understand this state to be the outer consciousness4 ,coming nearer the practical idea--there is the body-consciousness4 ,as ,i stated previously1 that means that we are conscious of the body1 the body in all its phases1 in all its senses1 and in all its aspects4 ,then there is a consciousness within ourselves4 ,you may say that only through mind can we understand this1 only through thought processes can we get knowledge of external nature4 ,that is true1 but in order to explain the inner consciousness properly1 ,i have to bring in this idea of the outer consciousness where all these things exist2 where there are nothing but external things1 nothing but sense impressions1 nothing but outer objects and their impressions4 ,what is meant by inner consciousness8 ,inner consciousness means3 consciousness of inner forces1 consciousness of inner perceptions1 consciousness of what is called soul energy1 consciousness of the ,divine in the soul4 ,that is a consciousness of something distinct and separate from the sense impressions1 from bodily conditions1 from external gross objects1 from external perceptions4 ,now this question may arise in your mind3 ,why should we try to awaken our inner consciousness8 ,what benefit do we gain by it8 ,we always ask that question4 ,what are we going to gain by it8 ,why should we try to arouse the inner consciousness1 if the outer consciousness is as explained8 ,what harm is there in living in the outer consciousness only8 ,our life means that1 our life means the varied duties of life--the varied responsibilities4 ,our life means its relation to our fellow-beings1 to the world1 to so many material things1 to so many objects1 to so many phases of external life4 ,our life means all this--and what is the harm in living in that state of consciousness8 ,why should we try to awaken our inner consciousness8 ,is there any necessity for it8 ,is it absolutely necessary--is it indispensably necessary to enter that life8 ,yes1 it is absolutely necessary for persons in all walks of life4 ,why8 ,because while living in the outer consciousness we are not really contented4 ,we always complain1 either openly or mentally4 ,something is always lacking in our life4 ,just ask yourself this question3 ,are we really happy8 ,it is not that we have to give up our external life1 our material life4 ,it is not that we have to eliminate all these things completely from our life4 ,no4 ,but we have to know where we stand1 and we have to understand the purpose and the meaning of our external life1 or outer consciousness4 ,we must know why we have to go through life's duties4 ,we must know why we have to perform so many activities4 ,what is the purpose8 ,what is the idea back of it8 ,why are those condemned who neglect their duties1 who shirk their responsibilities1 who do not try to perform their functions1 their duties properly8 ,the idea is this3 ,first of all1 we are ignorant of the meaning and purpose of life4 ,we cannot explain definitely the reason for all these activities4 ,we do not know why we live in the midst of sense perceptions4 ,why are we experiencing these things8 ,we have certain desires1 we have certain tendencies1 certain emotions1 certain passions4 ,we are regulated by them2 we are carried away by them against our will4 ,we are1 as it were1 enslaved by certain things1 and we go on1 not knowing whence we have come or whither we are going1 or what is the mission of our life4 ,that is why the question was asked in ancient times by the ,vedic sages3 ,what is that1 knowing which1 everything else will be known8 ,what is that fountainhead1 knowing which1 we shall understand the meaning and purpose of life--knowing which1 everything would be explained8 ,everything appears to be detached1 purposeless1 meaningless4 ,what is that1 knowing which1 everything would be illumined8 ,that is the question4 ,that is the desire1 in reality1 in every human heart4 ,we may not be able to explain it2 we may not know it properly at times2 but it is there1 and only the sages have put the question definitely4 ,that is why we must try to get into that realm of pure consciousness1 as ,i explained4 ,there are different grades of inner consciousness4 ,the deeper we search1 the more we understand1 the more will that pure consciousness be unfolded which alone holds the key4 ,to illuminate1 to unfold1 to explain everything in our life1 we must come to that4 ,there is another reason why we must try to go beyond the outer and enter into the inner consciousness1 and that is this3 ,there is always reaction in our life--that is1 when we live in the external consciousness1 there is always reaction4 ,suffering is caused by reaction4 ,our miseries1 our pains1 our complaints1 our doubts1 our troubles1 our disillusionments1 our despair1 have always been caused by the outer consciousness4 ,for instance1 when we live in the midst of sense perceptions we want to possess certain objects which we have perceived1 impressions of which have been gathered through the senses4 ,first of all1 the senses come in touch with external things4 ,it may be a little food1 a little form2 it may be a little object2 but it is there4 ,that impression gets hold of us1 and what do we want to do8 ,we want to get that object2 we want to possess it2 we want to own it4 ,when we cannot own it1 there is suffering1 there is heart-burning4 ,suppose ,i love some object4 ,i try my best to possess it4 ,i cannot do it4 ,something stands in the way and takes it away from me--snatches it away4 ,there is suffering4 ,there is misery4 ,in this way we are constantly becoming dependent on external things4 ,these outer things1 these external things1 these objects of the senses get hold of us4 ,they enter our lives and completely hold sway over us1 and we are carried away by them4 ,then we are thrown back1 as it were1 into ourselves2 because nature's laws work relentlessly--and there are changes--there are separations4 ,you may say such ideas bring gloominess1 pessimism into our lives4 ,what difference does it make if we become a little gloomy1 or if we become pessimistic8 ,what has your optimism given us8 ,what do the passing joys bring us8 ,they bring us nothing but reaction4 ,so-called optimism does not land us anywhere4 ,it rather leads us into complex situations and conditions4 ,rather we should hail with joy that sort of pessimism1 true pessimism1 which brings us face to face with the truth1 which enables us to see things in their true color4 ,yes1 we must face things boldly4 ,it is not simply by patchwork that we gain in life1 it is only by bold search and uncompromising investigation4 ,it is by going to the root and the bottom of things that we gain--truly gain--and accomplish something which is worth achieving4 ,so we must not be afraid of analysing things in a deeper way4 ,you see around you nature's changes and separations4 ,you love a person4 ,that person dies1 or is taken away to other lands4 ,you are miserable and prostrated with grief4 ,again1 you have possessed certain things and you lose them--you lose a fortune in a few days1 or in a few weeks1 or in a few months4 ,you are overcome with sorrow4 ,that is life1 and that is what is meant by outer consciousness4 ,it is not that you must not have possessions2 it is not that you must not have good homes2 it is not that you must not love others4 ,but do it knowingly2 do it not as a slave1 but as a master2 not as a dependent worm1 but as the witness you should approach these things4 ,many things there are which must be taken into our lives necessarily4 ,unhappily we delude ourselves2 we forget ourselves2 we lose our heads2 we lose our judgment2 and we are carried away by the currents of life1 not knowing whither we are going4 ,when we are caught up in the whirl of conditions1 when we are lost in the labyrinthian maze of circumstances1 then we wake up for a while4 ,again we forget4 ,so that is the outer consciousness1 which has separations everywhere4 ,you cannot depend upon anything4 ,as soon as you depend upon anything--lean on anything--it is taken away from you1 and what is to be done8 ,that is why we must try to search for something which is more internal1 which is not so changeable1 on whom1 or on which you can depend to a greater extent1 because everything is relative until we get to the ,absolute4 ,we must find something which is better1 which is greater4 ,and that is our search--that should be our search4 ,so1 while living a life of outer consciousness you will analyse and you will see how all your complex conditions regarding which you complain1 all the entanglements which we notice in different lives1 all the confusion and friction which we see at home or abroad1 all the heart-burnings1 disillusionment and suffering which we notice amongst individuals--all these can be traced to that outer consciousness1 that slavery1 that dependence upon the material things of life4 ,that is why we have to open up our inner consciousness4 ,that is why we want to know if there is anything beyond the veil of the senses4 ,that is why we must know whether there is anything back of this changeable condition of the senses and this changeable condition of the body4 ,now1 you may ask the question1 how do we know that there is such a thing as soul-energy1 or that there are inner forces8 ,how do we know8 ,we know as we know everything in life4 ,we have to follow the same methods4 ,how do you know the different details of a machine8 ,you study that machine4 ,you follow three processes--that is1 three steps you must take in everything4 ,first of all1 you get hold of a book1 or you go to a person who knows about the machine and you ask him questions4 ,you look over different descriptions of the details of the machine1 then you think for yourself2 you judge for yourself4 ,you revolve all these details within your mind4 ,you analyse1 and gradually you begin to handle the machine yourself--practical experience you must acquire4 ,for instance1 if you want to know about electricity1 what do you do8 ,you get hold of a book on the subject of electricity4 ,then you go to a professor and receive instruction4 ,then you go to the laboratory and handle different machines and study them4 ,suppose you want to learn music1 you follow the same process4 ,and it is the same with this subject of the inner consciousness4 ,first of all1 you have to study2 you must read books1 or you must consult some persons who know4 ,would you believe blindly8 ,would you accept blindly that which they tell you8 ,no4 ,in no study must we accept anything blindly4 ,blind belief does not lead us anywhere4 ,we must search thoroughly without any fear4 ,truth can stand all the tests of analysis1 all the tests of observation4 ,and if it is not truth1 it can not stand the test4 ,so always keep the reasoning faculty1 or power of analysis sharpened1 ready to observe1 ready to understand1 ready to reason out4 ,at every point you must reason4 ,and the more is this true with regard to the study of these inner things4 ,why8 ,because there are so many dangers and difficulties in studying these inner things4 ,many promising lives have been failures owing to a lack of proper understanding1 owing to ignorance1 owing to indiscriminate search or indiscriminate investigation4 ,you cannot be too cautious--you cannot be too careful in studying these things4 ,these1 then1 are the steps you have to take4 ,first1 study and go to a person who has studied these things and who knows these things4 ,in every book you will notice you are asked to go to a teacher4 ,as you need a teacher in different fields of knowledge1 so you need a teacher in this field too1 and the more so because the objects which you are going to learn1 the principles which you are going to master1 are so subtle4 ,machines you can handle properly1 because they are external things4 ,you can grasp them4 ,you can see them4 ,but in studying this subject you have to study that which is very subtle1 which is very fine4 ,that is why you need more care4 ,you need the help1 you need the guidance of some one who is an expert teacher4 ,and then you analyse yourself and reason--always reason4 ,but do not bring that sort of skepticism into your life which is dangerous1 which1 as it were1 clogs up all the channels of experience1 which covers1 or shuts up1 all the avenues of knowledge1 which makes one give up the search without proper study and investigation4 ,do not become skeptical in that way4 ,many have a tendency to become skeptical and give up the search4 ,we have no honest right to demand any knowledge unless we have studied properly1 or investigated closely4 ,so open your mind1 your heart1 your soul to conviction4 ,at the same time1 do not take anything for granted1 but be ready to learn4 ,always be receptive1 always be responsive4 ,then we have to apply certain direct means2 we have to follow certain practical methods in order to accomplish our purpose4 ,now1 of all the different methods which are handed down to us from the great sages and masters1 one method is important1 and that is concentration4 ,why is concentration upheld as a great method8 ,can we not awaken the inner consciousness by prayer1 by worship1 by devotion1 by ,divine love1 and in many other ways8 ,certainly1 we can4 ,but in the path of concentration we can rise step by step--it is the most scientific method4 ,of course every path can be made scientific we may say1 or every path can be followed step by step4 ,true4 ,but we can combine certain methods4 ,take1 for instance1 devotion4 ,devotion is a great thing4 ,the love for an ideal1 we need2 it is important2 in this country it is necessary4 ,but if we allow ourselves to be carried away by heightened emotions1 or by wrought-up feelings1 we may develop fanaticism4 ,there have been instances in which devotion1 love1 ,divine love--when not combined with proper concentration1 or proper analysis--have landed persons in the realm of emotionalism1 or sentimentality1 or fanaticism4 ,they are led into the realm of bigotry and narrowness and carried away by these things4 ,so try to balance devotion1 with proper reasoning and it will be a great1 helpful method4 ,true prayer can open up our inner communion and help us to unfold4 ,pure self-analysis is another method4 ,but concentration has been found to be very helpful for many1 many people--for the majority of people--if it can be followed under the guidance of proper teachers and if it can be followed methodically4 ,but some might say that there is danger in concentration4 ,there is no danger in concentration4 ,consciously or unconsciously we apply it in every field of knowledge4 ,without concentration what can you do8 ,as ,emerson said1 ,the one prudence in life is concentration2 the one evil is dissipation4 ,in war1 in politics1 in business1 in trade1 in the management of all commercial and social affairs1 concentration is the secret of success4 ,and what is meant by concentration8 ,concentration includes two things4 ,one is gathering up scattered energies2 another is focussing these scattered energies of mind4 ,as ,i explained1 outer consciousness means this3 ,we are dependent on the senses and outward things4 ,that is1 when we try to think of inner things1 we are held back by our dependence on things external4 ,we are all the time living in these external impressions1 and cannot enter into the inner realm of understanding4 ,and how does concentration help us8 ,concentration helps us to withdraw our scattered minds from different directions4 ,the mind has been scattered4 ,it wanders among various objects1 which are impressions in our minds4 ,the mind has been divided1 and thus mental energy is dissipated4 ,very little energy is left for the accomplishment of the real ideals in life4 ,but gradually we learn by concentration how to withdraw the scattered forces of the mind and how to focus them upon the chosen ideal4 ,there are many details1 but ,i am only mentioning the most important points4 ,when1 through proper training and daily practice1 one is able to learn how to gather up the wandering mind1 and withdraw these different powers of the mind from different sources and focus them on one thing1 then so much energy has been combined1 as it were1 and we can accomplish something4 ,otherwise1 so much of our energy has been dissipated4 ,regarding the difficulties and dangers of concentration1 let me mention that there are difficulties in all paths1 in all fields of knowledge4 ,nothing worth achieving has been accomplished without a little difficulty1 without a little sacrifice1 without a little sincere and earnest effort4 ,you know1 curiosity-seekers never reach anything in life4 ,those who are sincere and earnest searchers and seekers have gradually unfolded themselves and reached the higher realms of understanding4 ,so there is no real danger in concentration4 ,we must start with that idea1 and not be hasty4 ,many of us try to take things like a pill4 ,we take a pill1 and it must accomplish its results4 ,concentration is not a pill--and we do not know what accumulated experiences and impressions are at our backs4 ,through different lives and through the present life we have been gathering up so many things4 ,we are performing so many karmas1 as we say1 and we have to eliminate so many things in our lives4 ,through proper effort we shall remove many obstacles1 many difficulties1 and our task will become easier and easier4 ,now1 the ,yogis1 in figurative language call this opening up of the inner consciousness the awakening of the ,kundalini4 ,you will see--if you analyse your life--that there are a few things which are constantly holding your attention4 ,the mind1 as it were1 is drawn into certain realms4 ,as ,i explained in the beginning1 sense perceptions are in different forms and include many things--our eating1 our drinking1 all sorts of habits and many other things4 ,thus the best of our energies are swallowed up1 as it were1 by these things4 ,the ,yogis claim that the nerve centers--the lower nerve centers--have absorbed these energies and the energies are chained there1 or enslaved there1 and you have to release them4 ,there are two sides1 the physiological and mental4 ,physiologically1 when we begin to practise concentration1 this energy is gradually released from the lower centers4 ,it is called the awakening of ,kundalini--coiled-up energy--energy in latent form or enslaved form4 ,simultaneously our mind is released from its impressions and begins to work in a higher realm4 ,time will not permit me to enter into the details of this subject1 but ,i just want to touch upon some important points1 so that you will think and study and investigate more4 ,a few points ,i must try to impress upon your mind4 ,i must repeat that first of all these things should be studied under the guidance of proper teachers1 and secondly1 that you need not believe anything blindly4 ,i want to impress this upon your mind because these things are established facts and those who have experienced them know these things4 ,they are not the results of mere speculation1 or mere imagination1 because those teachers who would try to teach you will tell you from the beginning that you have to eliminate all the ideas of imagination4 ,you must give up imagining things4 ,many of us have a tendency to imagine too much1 constantly seeing visions and other things4 ,you must eliminate those notions from the beginning1 and must try to live in realities1 in facts and true experiences4 ,so you must not accept anything credulously1 but try to study and investigate for yourself4 ,the ,yogis declare that there is a hollow canal in the spinal column1 and that the base of the spinal column1 in the majority of persons1 is closed4 ,when these energies are released1 they must find a passage and they must be allowed to go through this canal1 and as this released energy rises into higher and higher centers1 we enter into inner and inner stages of illumination4 ,and when that energy reaches the brain--the highest center1 the pineal gland--there the illumination becomes absolute2 that is1 we reach that pure state of consciousness of which ,i have spoken4 ,you will find as you progress that there are physiological experiences and mental experiences4 ,as we have physiological experiences we shall see that the whole nervous system is changing4 ,our bodies are full of vibrating currents4 ,our whole life is full of vibrating currents1 and we must know how to direct them1 how to adjust them4 ,and that is why ,i said the teachers would ask you to give up that idea of imagining things4 ,we imagine and speculate too much4 ,we must not accept anything unless it is realized1 and that is why the student must be properly directed4 ,and why is it necessary that the student should be directed8 ,because of ignorance of the subtle forces involved4 ,as these physiological experiences go on1 layer after layer of the mind is opened up1 but you must let these experiences alone4 ,you must not identify yourself with them4 ,do you not see that in order to eliminate these external conditions and enter into the inner realms of consciousness1 we have to rise above the body consciousness8 ,therefore1 if we identify ourselves with these vibrations1 or any kind of physiological experiences1 we are going against what we are trying to accomplish4 ,we would be inconsistent4 ,so put the chemicals together and let the crystallization take care of itself4 ,gradually the latent energy awakens1 and the energy working in the life is concentrated4 ,gradually you will see a new vista of knowledge and wisdom opening before you4 ,a new land1 a new realm of experience is coming to you1 and that needs the master mind4 ,instead of allowing ourselves to become enslaved again by these conditions1 we must rise above them as the master4 ,we must become the director4 ,instead of allowing the mind to take the reins1 we must take the reins in our own hands4 ,you1 as part of the ,divine ,spirit1 have that mastery and power4 ,you have that strength within you1 and you are going to be the director4 ,and so you have to tell the mind and the senses and the little things in your life that you are the master4 ,they must know who is the master1 and who is going to direct the situation4 ,in this way we have to direct properly1 knowing the ideal thoroughly1 knowing where we are going1 what we are trying to accomplish1 eliminating all the selfish ideals1 eliminating all the obstacles and difficulties as much as possible4 ,yes1 there are obstacles2 there are difficulties1 and we are frightened by them4 ,but you must remember these difficulties and obstacles can be overcome4 ,they come to test our strength1 and we overcome them1 we unfold our latent and dormant powers4 ,so never give way4 ,never give up after you accept a method4 ,be not hasty in adopting a method1 but once you have taken it up1 follow it with the utmost pertinacity4 ,follow it with that sincerity and earnestness of purpose necessary for accomplishment in all walks of life and in all fields of achievement4 ,and then go on1 day after day1 practising it1 following it with un-ending patience and perseverance4 ,gradually a time will come when you will see that there is a realm1 or there are different realms of inner consciousness which are being unfolded to you4 ,by degrees you will come to that state of ,divine illumination which will make you really blessed4 ,the blessedness of that state cannot be described--it must be felt--it must be experienced4 ,i will conclude this topic with the admonition that we must be absolutely sincere1 and we must not apply these things in any other way than for spiritual unfoldment4 ,there is the danger4 ,we have a tendency to apply them in different realms--lower states--and for selfish purposes4 ,we must avoid that4 ,to many1 you must remember1 it may be a life task4 ,for many1 it may take several lives4 ,some may accomplish it in a few years4 ,to others1 again--persons of sincerity and steadfastness--it may come quickly4 ,but whatever time it takes1 we must be determined and we must start with this idea1 that even before passing away from this life1 we will reach a very high state of consciousness1 and we will unfold that ,divine1 cosmic1 universal1 absolute consciousness1 which alone can make us really happy and blessed4 99 99 99 99 99 ,the ,gospel of ,sri ,ramakrishna ,cloth1 #b4jj2 ,postage #aj cents4 ,paper1 #a4ej2 ,postage #h cents4 ,sayings of ,sri ,ramakrishna ,cloth1 #a4be2 ,postage #aj cents4 ,the ,life of ,swami ,vivekananda 7#d ,vols47 ,each ,vol41 ,cloth1 #b4ej2 ,postage #ah cents4 ,complete works of ,swami ,vivekananda 7#e ,vols47 ,each ,vol41 ,cloth1 #b4ej2 ,postage #ae cents4 ,besides the above1 many important books and pamphlets on ,vedanta philosophy by the ,swamis1 ,sanskrit translations of ,upanishads1 etc41 for sale at the ,society headquarters1 #bifc ,webster ,st41 ,san ,francisco1 ,cal4 ,,vedanta ,,periodicals ,prabuddha ,bharata--,monthly4 #a4ej a year4 ,mayavati ,p4 ,o4 ,st4 ,almora1 ,u4 ,p4 ,india4 ,vedanta ,kesari--,monthly4 #a4ej a year4 ,mylapore1 ,madras1 ,india4 ,message of the ,east--,monthly4 #b4jj a year4 #a ,queensberry ,st41 ,boston1 ,mass4