The Record of Shankaracharya Audiences – Index S

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Contents: By date
Index: Complete word list
Alphabetical index: A   B   C   D   E   F   G   H   I   J   K   L   M   N   O   P   Q   R   S   T   U   V   W   X   Y   Z
Special indexes: Stories ~ Ouspensky ~ Devotion ~ Non-duality ~ Action

Word	Year	Page	Description
Sacred places	1970	418-419   D	Allahabad, Badrinath are sacred places full of Sattva - connection with subtle and causal levels.
Sacrifice	1961	11   D	Aim of discipline is to offer ego as sacrifice at the altar of wisdom.
Sacrifice	1961	14   D	Sacrifice of ego - H.H. advises on approach.
Sacrifice	1972	573   D	D.S. Sacrifice and renunciation are different. Sacrifice is worship, renunciation can contain an element of ego.
Sacrifice	1975	729   D	Spiritual knowledge and symbols should be used in daily life so that every action becomes a sacrifice.
Sacrifice	1991	1061-1062   D	Sacrifices are of two types: external - worldly possessions; internal - love, hate, attachments, desires, anger, greed, pride, prejudice etc. See story of Sacrifices by Dadhichi and Shivi on page 1061   D.
Sacrifice	1991	1062   D	There is no limit to sacrifice until Self is fully liberated. The final sacrifice is the Ahankar of sacrifice itself and then what remains is Truth, Consciousness and Bliss. See story of Prajapati and his son Kach: giving up (3) on page 1062   D.
Sadhana	1965	223   D	Sadhana and discipline. Sadhana for the householder.
Sadhana	1968	360   D	Sadhana means to help to realise - whatever helps to hold someone from falling.
Sadhana	1971	486-487   D	H.H. gives introduction to concept of Sadhana. It is a 'system' not a 'discipline'. Also means genuine inner and spiritual work.
Sadhana	1971	489   D	Discussion about Sadhana as a 'system' which upholds and uplifts.
Sadhana	1978	841   D	Two types of Sadhana, general and individual.
Sadhana	1978	844   D	Only applicable to Jiva not to Atman.
Sadhana	1978	860   D	NH asks for Sadhana. H.H. says only increase desire.
Sadhana	1978	864   D	Why is Sadhana needed when Atman is pure and pervading everywhere? Answer: only by Sadhana can this be realised.
Sadhana	1979	930   D	As it gets older it gathers more power so go slowly.
Sadhana	1979	932   D	Sadhana 'practice': 'I am everything' is Bhakti: 'everything is in me' is Jnana.
Sadhana	1980	955   D	Every Sadhana is God's play, and he is enjoying everything.
Sadhus	1974	636   D	Went to Rama's wedding procession to see how it's possible to live in the body but not be bound by the body. See story of Sadhus in marriage procession on page 636   D.
Saint Augustine			See: Augustine, St.
Saint Paul			See: Paul, St.
Salt	1971	511-512   D	Communication presupposes experience, e.g. grains of salt merging back into sea water.
Samadhi	1961	11   D	Samadhi and sentimentality. Support of rationality needed. See Q. page 9   D.
Samadhi	1964	130   D	Is a state of stillness of mind only. Self-realisation is a state of stillness plus knowledge. Also see other version on page 132   D.
Samadhi	1964	132   D	Is a state of stillness of mind only. Self-realisation is a state of stillness plus knowledge. Also see other version on page 130   D.
Samadhi	1964	183   D	Working of Pranas in Samadhi.
Samadhi	1965	241   D	Two types of Samadhi - without desire, and with desire and experience.
Samadhi	1965	276-277   D	Observer present in five states of consciousness, but in deep sleep, unconsciousness and Samadhi there is very little experience.
Samadhi	1968	356   D	Final stage of meditation: two types of Samadhi. See story of Black horse (1) on page 356   D.
Samadhi	1968	358   D	Unity of Atman and Param-Atman. A state of rest and refreshment, of energy and happiness.
Samadhi	1968	372   D	Definition of two types of Samadhi - Nirvikalpa, Savikalpa. See H.H.'s description on page 377   D.
Samadhi	1969	377   D	H.H. explains Dharana, Dhyana and two types of Samadhi. See Q. on page 376   D.
Samadhi	1970	471   D	States of consciousness, including Samadhi, are governed by Gunas and undergo change, but Observer remains same. See letter on pages 466-467   D.
Samadhi	1974	644   D	In Samadhi there is a state of equilibrium in which the mantra is still present. When you go to the profound depth this is Turiya where the mantra is transcended.
Samadhi	1975	713   D	In Samadhi, Param-Atman, Atman and Guru are all the same.
Samadhi	1975	728   D	Different types of Samadhi. Natural Samadhi which arises between desires.
Samadhi	1976	762   D	Due to Sattva Guna. It is not permanent. Too much Samadhi is not good because the whole universe, the play, comes to an end.
Samadhi	1977	817-818   D	R. asks about Samadhi in gaps between desires.
Samadhi	1978	832   D	Difference between Dhyana and Samadhi is one of degree. In Dhyana, Sankalpa and Vikalpa play no part.
Samadhi	1978	847   D	Chetan Shakti is what looks after the body in Samadhi.
Samadhi	1979	869   D	Samadhi and state of Chitta.
Samadhi	1979	893   D	Law of Three - different types of Samadhi. See story of Black horse (2) on page 893   D.
Samadhi	1979	901   D	H.H. explains several different types of Samadhi achieved through eight-fold path. Separate from all these is 'natural Samadhi' found in the gap between desires.
Samadhi	1979	936-937   D	Charging and discharging of battery go on simultaneously with natural Samadhi in the gaps.
Samadhi	1979	937   D	Samadhi between desires is not much different from Samadhi in meditation. Absence of Sankalpa/Vasana.
Samadhi	1979	940   D	Natural Samadhi between desires provides a balance of life and power. Example of income and expenditure.
Samadhi	1980	956   D	When meditation, meditator and object become one, it is Samadhi: when separate it is Dharana.
Samadhi	1980	974   D	Between two actions there is a gap and this is the opportunity of stillness - natural Samadhi.
Samadhi	1988	1019   D	Samadhi is a state of complete stillness, but is not void because consciousness cannot be eliminated from anywhere.
Samadhi			See also: Nirvikalpa Samadhi
Samashti	1970	417   D	Feeling of 'I' is right if it's for Universal Self (Samashti), but false if for single person (Vyashti). See story of Ram Das and the king on page 417   D.
Samashti	1970	427   D	Sattvic Ahankar related to Samashti.
Samashti	1970	428   D	When one has feeling of being the instrument, one is related to Samashti and can receive force. Simile of battery and dynamo.
Samashti	1970	434   D	Limited 'ego' cuts one off from Samashti.
Samashti	1973	625   D	Meditation is a journey of the individual consciousness (Vyashti) to universal consciousness (Samashti).
Samashti	1974	633   D	Stream of energy through universe (Samashti) is held by individual (Vyashti) like earthen pot. You take energy from main stream for daily affairs, exhaust it, refill, etc.
Samashti	1974	647   D	At birth one comes from Samashti (universal realm) to Vyashti (individual realm).
Samashti	1975	708   D	Samashti and realisation, 'I have nothing of my own'.
Samashti	1975	709-710   D	There are laws which govern large numbers within Samashti. E.g. accidents, wars killing hundreds of people.
Samashti	1975	712   D	Relationship between Vyashti and Samashti, Atman and Param-Atman, is always there, but is forgotten.
Samashti	1975	714   D	Samashti is reached by 'way of addition' (Anvaya).
Samashti	1975	716   D	Description of the laws responsible for government of levels of Samashti and Vyashti.
Samashti	1975	719   D	Joy in feeling 'the whole universe belongs to me'. See story of Man who wanted to buy King (1) on page 719   D.
Samashti	1976	743   D	Samashti is the entire universe. This human body inseparable from it.
Samashti	1976	753   D	Param-Atman and Atman, Samashti and Vyashti, difference only in point of view.
Samashti	1977	791   D	Param-Atman teaches action, not inaction. Sometimes Samashti intervenes and action leads to unwanted results, but Samashti and Vyashti go on simultaneously.
Samashti	1977	801   D	When the Ahankar has been expanded so much that it comprehends the complete Samashti, then the scope of personal ego vanishes completely because there isn't one.
Samashti	1978	827   D	Example of battery - when it is being charged, nothing is taken out of it. Our batteries are being charged when when in stillness and in tune with Samashti.
Samashti	1978	844   D	Lord of Vyashti is Jiva; Lord of Samashti is Param-Atman. Samashti is entire cosmos.
Samashti	1978	845   D	Samashti is the cosmos, the entire creation. There are five elements from which the cosmos is made.
Samashti	1978	846   D	The greater the stillness in Dhyana, the greater the force of Samashti (oneness) that is experienced.
Samashti	1979	903-904   D	Beauty of creation experienced through Sattva. This feeling of unity slips away because of Rajas and Tamas. Spend more time in natural places. Example of Indian President.
Samashti	1979	937   D	Individual and cosmos are related. Remembering this brings power.
Samashti	1979	941   D	Connection is always there but we need to remember. See story of Boy and pen on page 941   D.
Samashti	1979	951   D	Connection with Samashti by mantra.
Samashti	1988	1019   D	Single experience of unity of Vyashti with Samashti establishes life-long relationship.
Samashti	1988	1026   D	The whole of Samashti is our teacher.
Samashti	1989	1045   D	Sanyasis continue reducing desires and needs to reach the minimum. Then Samashti takes over and meets their needs.
Samashti	1989	1053   D	Meditation helps remove limiting conditions separating Vyashti from Samashti.
Samsara	1965	264-265   D	Maitri Upanishad: Samsar takes place in one's mind, in Buddhi.
Samsara			See also: Creation
Samskar	1962	36   D	Different effects of meditation due to Gunas and Samskar.
Samskar	1965	262   D	'Essence'.
Samskar	1970	415   D	Meditation creates Sattva which removes harmful tendencies, Samskar, even from past lives.
Samskar	1970	419   D	Experience is related causally to what was collected in Samskar in previous life.
Samskar	1971	485   D	Undisciplined person gets agitated and loses control when dealing with the effects of the Gunas. This creates layers of bad Samskar.
Samskar	1971	491   D	Eightfold system of Yoga regulates three bodies and purifies Samskar.
Samskar	1971	498-499   D	Wise or Holy Man (Teacher) prescribes certain 'disciplines' to remove Samskar.
Samskar	1971	507   D	When mind at rest Samskar projects visions from within. Good projection from good Samskar, and bad from bad.
Samskar	1974	637   D	Reminding oneself of H.H.'s teaching again and again, Samskar will undergo change. No need to try to hasten the process.
Samskar	1974	655-656   D	Relation of disease and Samskar. Disease takes root in the subtle body, passes in essence and manifests in the physical body.
Samskar	1974	656-657   D	Only by purification is no further Samskar created. See story of Holy Man and abscess on page 657   D.
Samskar	1976	745-746   D	Dirties mirror and prevents us seeing Atman. Light provided by meditation helps us clean the mirror.
Samskar	1976	750   D	Vyashti descending into the Antahkarana manifests according to Samskars stored.
Samskar	1976	756   D	Accept good happenings and be indifferent to 'bad happenings'. The latter come from Samskar.
Samskar	1976	759   D	'Only due to our Samskar that things appear good or bad'.
Samskar	1976	776   D	Samskars contain both good and bad. Good intentions, thoughts and actions spring from Sattva.
Samskar	1977	807-808   D	The pure in heart perform actions and these leave no Samskar on them. Analogy of drawing a line in stone, earth, water.
Samskar	1977	810   D	To get rid of Kashaya we need to implant good thoughts.
Samskar	1978	841   D	By surrender all Samskar goes, both good and bad. We become one with the Almighty.
Samskar	1978	850   D	Wiped out by mantra when it goes inside. Like a valve - it lets bad Samskaras go out but does not let bad Samskaras in.
Samskar	1978	862   D	Talent depends on Samskar.
Samskar	1979	900   D	Rise of desire is related to Samskar and quality of Samskar gives form to a desire.
Samskar	1979	914-915   D	H.H. explains Samskar system of Prarabdha, Sancita and Kriyamana, through which everyone gets result of previous actions.
Samskar	1979	917   D	Effect of good and bad company on good and bad Samskar.
Samskar	1979	918   D	Affects quality of our intake of impressions; may be golden in themselves.
Samskar	1979	921   D	Three types of covering of Antahkaran arise from Samskar.
Samskar	1979	929   D	Advice for those unable to find point of rest (natural Samadhi) due to Samskar. See story of Ants and sugar (5) on page 929   D.
Samskar	1979	930   D	Man's natural friendliness, compassion and happiness governed by previous actions and associations.
Samskar	1979	941   D	Power generated by natural Samadhi kindles good Samskar and destroys bad ones.
Samskar	1979	942   D	Desires are mostly connected with previous Samskar. Purpose of desires is to finish Samskar, if it is an old desire. Otherwise it creates new Samskar. See story of Old lady with many desires on page 942   D.
Samskar	1989	1053   D	Use reason to overcome obstacles and dissolve bad Samskar. Only possible when one sees the obstacle and feels sorry to have stumbled.
Samskar	1991	1056   D	Individual Buddhi is Ekagra, Vikshepa or Moodha according to his Samskar, (result of being and actions).
Samskar	1992	1070   D	In the creation everything is moving and every movement leaves a trace, Samskar. They are all subject to change, but deeper ones last longer.
Samskar	1992	1071   D	All Samskars can be changed. Everyone is full of pure and loving Samskars but they are overlaid by selfish, material and divisive ones.
Samskar	1992	1071   D	Samskar applies only to individuals, but societies and nations express the predominant Samskar of the majority of their members. Change must start with individuals.
Samskar	1993	1077   D	When the physical affects the subtle and the causal, Samskars are created which are not universal, because the physical is always limited.
Samskar			See also: Essence
Samskaras			See: Samskar
Sanatan Dharma	1962	67   D	Quote from 'In Search of the Miraculous' on real religion (Sanatan Dharma).
Sanatan Dharma	1962	67-69   D	Meaning of Sanatan Dharma. Root of all religions. No need to change anybody's religion.
Sanatan Dharma	1965	244-245   D	Traditions in the East and West. All religions everywhere aim for happiness or bliss. The differences are in rituals, not aim.
Sanatan Dharma	1965	267-268   D	The knowledge of the Absolute. Ways of knowledge and of love.
Sanatan Dharma	1971	485-486   D	Sanatan Dharma applies to all true religions. The natural Dharma given by the Absolute. The teaching of Truth.
Sanatan Dharma	1982	992-993   D	Full description of Sanatan Dharma and its ten concepts. Not man-made or bound by time or space. You can find it in any religion.
Sanatan Dharma	1989	1045   D	Fourth principle and how to know what one deserves. Each individual must judge for themselves.
Sankalpa	1976	749   D	Manas does its work of Sankalpa and Vikalpa. Atman is just the viewer.
Sankalpa	1976	760   D	'Let me do this' - originates in the heart.
Sankalpa	1979	868   D	Creation created by Sankalpa (will) of Absolute.
Sankalpa	1979	883   D	Sankalpa/Vikalpa oscillation creates sound - vibration in Akasha.
Sanskrit	1970	426   D	There are no linguistic difficulties. All problems are human problems and need to be resolved through discussion at individual level.
Sanskrit	1970	439   D	School of Sanskrit: presentation of scroll.
Sanskrit	1974	638   D	H.H. explains the construction of Sanskrit words to illustrate the point that if you know one thing thoroughly you can find out everything.
Sanskrit	1975	729   D	Sanskrit is the basic language of the world from which all other languages have evolved. Study of Sanskrit would help in understanding.
Sanskrit	1978	837   D	Sri Narayan explains that Sanskrit is the most perfect grammar and supposed to be a product of an instrument (Damaroot) played by Shiva.
Sanskrit	1979	907   D	About 300 words need to be explained for Westerners to understand H.H.'s system.
Sanskrit	1985	1004   D	Example of Sanskrit scholar who translated the literature without fully understanding it.
Sanyasis	1972	538   D	Wearing of haematitic colour.
Sanyasis	1973	610   D	Some argue that Sanyasis are dead for practical purposes; but those who are dead are they who consider only the physical body.
Sanyasis	1978	836   D	Life in Ashram, described by Sri Narayan.
Sanyasis	1978	838   D	Sri Narayan: Sanyasis come and go in ashram, as they want to.
Sanyasis	1989	1045   D	Sanyasis continue reducing desires and needs to reach the minimum. Then Samashti takes over and meets their needs.
Sat	1978	849   D	Sat means 'always in existence'.
Sat	1993	1084   D	Sat is that which exists - no-one can question that.
Sat-Chit-Ananda	1965	251   D	Each factor can be known by other two.
Sat-Chit-Ananda	1965	271   D	Manifested when Buddhi is still and pure.
Sat-Chit-Ananda	1970	446-447   D	Description of Sat-Chit-Ananda and the relationship between them.
Sat-Chit-Ananda	1971	501-502   D	Description of people with one, two or three of these elements.
Sat-Chit-Ananda	1971	507-508   D	Those who see Creation as a play participate in it and merge in Sat-Chit-Ananda.
Sat-Chit-Ananda	1971	508   D	Life-force of all forms is from the Absolute.
Sat-Chit-Ananda	1971	511   D	No-one can know Truth, Consciousness, Bliss because they are always experienced through something, and things are physical.
Sat-Chit-Ananda	1972	558   D	Be the impartial silent observer of all states of consciousness; then everything is Sat-Chit-Anand and even ordinary activities such as digging give bliss.
Sat-Chit-Ananda	1973	608-609   D	Ashram talk: 'you are Sat-Chit-Anand'.
Sat-Chit-Ananda	1974	655   D	Unless a man really wants truth, Sat-Chit-Anand, he will keep looking for and asking for the wrong things. See story of Rama and boatman on page 655   D.
Sat-Chit-Ananda	1976	778   D	Paper from H.H. Param-Atman is all truth, power, joy - Sat-Chit-Ananda.
Sat-Chit-Ananda	1978	849   D	Antahkaran is embodiment of three qualities of Sat-Chit-Ananda. Sat means 'always in existence'.
Sat-Chit-Ananda	1978	858   D	Sat-Chit-Ananda is nature (Prakriti) of Param-Atman and can be manifest or unmanifest.
Sat-Chit-Ananda	1979	868   D	Basic point of drama of creation.
Sat-Chit-Ananda	1979	936   D	We are part and parcel of Sat-Chit-Ananda.
Sat-Chit-Ananda	1980	957   D	Functioning of Sat, Chit and Ananda in relation to experience, Jada and Chetan.
Sat-Chit-Ananda	1980	979   D	Aham is Sat-Chit-Anand. Idam reflects this through elements, essences, sensations, thinking and feeling.
Sat-Chit-Ananda	1988	1016   D	Creation held by constant principle Sat-Chit-Ananda.
Sat-Chit-Ananda	1991	1062   D	The final sacrifice is the Ahankar of sacrifice itself and then what remains is Truth, Consciousness and Bliss, the Self-advaita. See story of Prajapati and his son Kach: giving up (3) on page 1062   D.
Sat-Chit-Ananda	1993	1084   D	Sat-Chit-Ananda can be experienced through the physical world - one doesn't have to renounce the physical. The physical world is merely an expression of consciousness.
Satsang	1968	370-371   D	Three lines or types of good company.
Satsang	1970	408-409   D	Discourse at Magh Mela Camp.
Satsang	1970	411   D	No separation between Realised Man and Satsang if feeling of true Ahankar is established.
Satsang	1970	418   D	Satsang and connection with auspicious times and places.
Satsang	1970	424-425   D	Principles underlying Satsang. Three levels of Satsang leading to unity.
Satsang	1970	453   D	Three types of Satsang: with the Self, with Realised Man, with colleagues on the Way. Safest place to keep big idea received from Satsang is in the heart.
Satsang	1970	454   D	Good ideas from Satsang can cause illusion of Ashuddha Ahankar to disappear.
Satsang	1970	455-456   D	No barriers between Self and non-Self, and no limitations once communion has been attained. Simile of parts of Rama and Ravana in drama.
Satsang	1970	461   D	If truth discovered through good company and use of reason, all that is needed is to put it into practice. See story of Addiction to sweets on page 461   D.
Satsang	1973	608   D	Good company' of holy books, holy men and company of Param-Atman is essential to avoid getting confused. See story of Frog, beetle and lotus flower on page 608   D.
Satsang	1974	663-664   D	'Satsang' is company of holy person, holy books and Param-Atman. Example of Kabir and millstones.
Satsang	1975	724   D	Good company; bringing of people together to impart glory of Absolute.
Satsang	1976	776   D	Holy Company'; description of three kinds - Atman, holy books and company of good people.
Satsang	1978	836-837   D	Evening Satsang at Ashram, described by Sri Narayan.
Satsang	1978	839-840   D	Many levels of Satsang. It is working if it leads to connection with Almighty.
Satsang	1979	884   D	Sat is name of God and Satsang means meeting of God and Jivas.
Satsang	1979	909   D	Three types of Satsang.
Satsang	1979	917   D	Effect of Satsang on Samskar.
Satsang	1979	919   D	Satsang cleanses subtle body so that its interpretation of impressions is pure. Three types of good company - truth of the Absolute, true literature, holy men.
Satsang	1979	925   D	Retirement is only on physical level; Satsang must continue to last breath.
Satsang	1979	940   D	Helps us remember our love for Atman.
Satsang	1980	960   D	NH asks re time spent in country and how to use the time each day.
Satsang	1980	968   D	For development and purification of Samskar and Svabhava - the product of Samskar and the environment in the world.
Satsang	1989	1048   D	People are told as a ploy that so much knowledge has been given, why not settle down. They have to realise for themselves that Satsang with Realised Man is always necessary.
Satsang	1989	1048   D	H.H. explains the meaning of word 'Satsang', and the connection with Sat-Chit-Ananda.
Satsang	1989	1052   D	Discrimination between useful and harmful to Atman arises from Viveka and Satsang. With growth of self-discipline, the latent powers of the Self manifest.
Sattva	1962	56   D	Particles from holy places unite with the Sattva in us and help in the development of Sattva.
Sattva	1964	122   D	Difference between bliss and Sattva. Bliss is nature of Atman. Sattva is one of the Gunas.
Sattva	1964	170   D	When saturated with Sattva, truth is flashed by intuition.
Sattva	1964	174   D	Attention and Sattva are very much related. There are two stages of Sattva. One is the pure and the other is mixed with Rajas.
Sattva	1964	175   D	Sattva can be pure or mixed with Rajas.
Sattva	1964	176   D	Nothing is devoid of Sattva. Difficulty of words to express Sattva meaning.
Sattva	1964	197   D	The natural state of the Self is Sattvic. We try to undo the cloud and the impurities which surround it and which make it look multifarious and Rajasic.
Sattva	1965	271   D	'Treasure in heaven' is the Sat-Chit-Ananda of Atman, not Sattva which is transitory.
Sattva	1967	304   D	Difference between attention and Sattva. Attention anticipates Sattva and Sattva helps to be attentive.
Sattva	1967	304   D	Effect of Sattva is a new awakening. Use depends on essence and being. Sattva can lead to higher consciousness. Can only be under influence of Sattva for two to three hours a day.
Sattva	1967	305   D	Increase of Sattva depends on how you live your life. Rising above the Gunas. See story of Two artists (2) on page 305   D.
Sattva	1967	306   D	In deep sleep, rest in Tamas: rest in Sattva is different. Samadhi and Turiya associated with abundance of Sattva. Waking state for disciplined man is governed by Sattva.
Sattva	1967	307   D	Sattva and fifth step of ladder: Insight.
Sattva	1967	310   D	Example of Law of Three: when you are given an idea, and a beam of light comes in producing happiness that is Sattva.
Sattva	1970	400   D	Presence and influence of the Guru experienced only with Sattva, but Rajas and Tamas are always present and have their measured uses.
Sattva	1970	405   D	How to increase Sattva by accumulation of good qualities.
Sattva	1970	406   D	Meditation a Sattvic activity which helps to increase Sattva and stability. Having got Sattva, you have to choose how to use it.
Sattva	1970	415   D	Remembering Param-Atman brings Sattva to an activity.
Sattva	1970	428   D	Melting of heart by prayer brings Sattva.
Sattva	1970	433   D	Meditation is a Sattvic pursuit which relieves spiritual exhaustion.
Sattva	1970	472   D	Purity and impurity of situations seen when Sattva in abundance. If Rajas or Tamas predominate, people crash against obstacles and go astray. See letter on pages 466-467   D.
Sattva	1971	482   D	If aim is Sattvic, state of unrest can be a step towards realisation of that aim.
Sattva	1971	499-500   D	Flow of Sattva creates a feeling of glow. The discipline must go on until such feelings become permanent and Sattva available all the time.
Sattva	1971	500   D	When Sattva permanent, all moments will have clear vision. Comparison of person with car owner is Atman, driver is Buddhi etc.
Sattva	1971	507   D	Exploring spiritual ideas during the day increases Sattva and can be a remedy for sleeplessness. Sattvic results achieved by pronouncing mantra before sleep.
Sattva	1974	643   D	When Ahankar is Sattvic, the qualities of God descend on the man.
Sattva	1975	729   D	Turiya acquired when Sattva is predominant. Only through this is stillness achieved.
Sattva	1976	742-743   D	The little Sattva you have is already more than all the troubles of the world. See story of Traveller with a small lantern (6) on page 743   D.
Sattva	1976	760   D	Good thoughts and feelings such as 'Param-Atman is pervading everything' arise in Sattva.
Sattva	1977	797   D	Can't have Sattva all the time because nothing would get done.
Sattva	1978	829   D	Natural phenomena are all manifestations of God, so when Sattva arises you feel his presence in everything.
Sattva	1978	832   D	Dharana, Dhyana and Samadhi are all workings of Sattva.
Sattva	1978	845   D	Two types of concentration in Sattva - one is active, doing work with deep absorption, the other is still. The latter is better.
Sattva	1978	846   D	Love (Prem) is natural quality of Param-Atman and is exhibited in Sattva.
Sattva	1978	862   D	Sattva cannot be present all the time.
Sattva	1979	876   D	Sattvic people remember the meeting with Param-Atman.
Sattva	1979	890-891   D	Sattvic rest needed for those deficient in mental activity (mentally ill).
Sattva	1979	903-904   D	Presence of Sattva in natural places - under a tree, by a river, on a mountain top. Organise your life so that you can go there as often as possible. Example of Indian President.
Sattva	1979	904   D	Change in timescale due to abundance of Sattva. Relation to creative work. See story of Holy Man choosing a disciple and asking him to fill a waterpot on pages 904-905   D.
Sattva	1979	906   D	Forms a golden covering over the Self which can only be removed by the teacher.
Sattva	1979	916   D	When we rest in Sattva we remain awake.
Sattva	1979	921   D	Transparent covering (e.g. of house). Intellectual work creates Sattva which is Avarana. Seeing truth inside or outside, as it really is.
Sattva	1979	929   D	Increase Sattva by associating with Sattvic people.
Sattva	1985	1005   D	Influx of Sattva in Buddhi purifies Antahkaran.
Sattva	1988	1019   D	Sattva must predominate in proper meditation, and it manifests as light.
Sattva	1988	1022   D	Meditation may not produce Sattva in everyone, but eventual possibility is there.
Sattva			See also: Gunas
Savikalpa	1968	372   D	Definition of Savikalpa Samadhi
Savikalpa	1975	728   D	In Savikalpa Samadhi there is knowledge of the Absolute.
Savikalpa	1988	1019   D	Savikalpa is a lower state of Samadhi, with intuitive ideas of divine glory still present.
Sceptics	1964	147   D	Dealing with sceptics. Try it for 10 minutes. If they don't find peace, give it up. H.H. not promising result after 10 years. Try it now.
School	1961	7   D	R. finds the Shankaracharya's system is a School of the Fourth Way.
School	1962	75   D	Working in a School, there will be nothing to hinder development once you have come into connection with the fully Realised Man.
School	1964	118   D	No relationship of Realised Man and School is possible - only with individuals.
School	1964	127-128   D	Purpose of School is to help leader become Self-realised.
School	1964	128   D	Two purposes of Fourth Way School: Self-realisation for members plus other activities in outside world.
School	1964	128   D	School does not stop because someone dies. Different levels of School.
School	1964	129   D	When misery reigns over creation as in in fourth age of the world (now), an impulse is given and a man or School crops up to remove impurities
School	1964	142   D	The School man should be first to give concessions if partner in marriage not interested in the path of Self-realisation.
School	1964	189   D	People who take the responsibility to further this knowledge and the discipline must be completely sincere and honest with themselves and all around them.
School	1965	235-236   D	Ways of knowledge and love. Observe who belongs to each type and nourish accordingly.
School	1965	285   D	Details of Sanskrit school at Ashram.
School	1967	309   D	Those responsible in school must see need, time and measure of knowledge.
School	1967	320-321   D	Gap between School and scientific world.
School	1977	811-812   D	New teachers and old teachers in a School. Difficulties faced by new teachers.
School	1979	907   D	Attracting new members. Invitation or advertising?
School	1979	909   D	The person who the disciple has accepted as teacher has ultimate spiritual responsibility for disciple - not the disciple himself.
School	1979	910   D	Not to be imposed under any circumstances. Responsibility given to those who respond to the call for help in running the School.
School	1989	1030   D	The School should not force people into either a devotional or intellectual approach. If Schools become individualistic, they become dogmatic and authoritarian and operate in ignorance.
School of Meditation	1964	150   D	Problem of attacks by Maharishi now resolved by H.H. He gives instructions on the differences in approach to meditation.
School of Meditation	1980	971   D	Time in relation to natural cycle re School of Meditation - things are generated, grow and mature. Obstacles arising from the Gunas.
Science	1963	96   D	Present-day scientists locked up by limitations of physical world. With help from spiritual side, science can make greater strides.
Science	1964	214   D	At most science can expose the manifestations of creation, but never the cause.
Science	1967	307   D	J. asks re difference between true knowledge and science.
Science	1985	1012   D	Science raises the standard of living, but eventually it falls abruptly. If it can be supported by the Arts, the standard can be maintained for a long time. See story of Lame man and blind man on page 77   D.
Science	1989	1051   D	Science leads towards complex manipulations of matter and in this march of complexity, the senses, Manas and Buddhi lose their Sattvic lustre and the way to liberation is forgotten.
Scientific research	1967	320   D	Science is examining world of physical matter.
Scientific research			See also: Science
Scientific research			See also: Scientists
Scientists	1982	993-994   D	Their approach is empirical. Need knowledge of world beyond verification, and how to communicate in this world. Will need help of true knowledge and meditation.
Screen	1972	557   D	Become the silent observer. See that all the exciting scenes shown on the screen do not colour the screen itself - it stays pure white.
Screen	1972	565   D	D.S. Param-Atman compared to white screen of cinema. If light was on you would see the screen but wouldn't be able to see the film.
Screen	1972	591   D	D.S. We keep trying to change the reel shown on the cosmic screen, and we weep because it is unchangeable. See H.H. comment on page 600   D.
Screen	1972	593   D	D.S. The reels of film may be changed, but what always remains? Only the white screen. So pure consciousness remains after the drama is over.
Screen			See also: Cinema screen
Scriptures	1965	243   D	Description of the two types of Shastra.
Scriptures	1970	394   D	To get out of effect of Gunas one must understand the great men's approaches, for example, from the Scriptures.
Scriptures	1970	399   D	Scriptures, discourses and words of Realised Man will help those who are intelligent to get out of prison. See story of Parrot who wanted liberation (2) on page 399   D.
Scriptures	1970	411   D	Mistranslation of story about Gotra and balls of rice. See story of Gotra and balls of rice (Gita) on page 411   D.
Scriptures	1970	411-412   D	Narada's riddles and other stories in Indian literature all speak same truths, but interpreters interpret them according to their own level of being. See story of Narada's riddle on pages 411-412   D.
Scriptures	1970	412   D	Different styles of story in Indian Scriptures.
Scriptures	1970	424   D	Help for people partaking in Satsang. Simile of sapling tree.
Scriptures	1970	460   D	Advice from the scriptures are the best way of ignoring attraction of impure Maya.
Scriptures	1971	507   D	Exploring spiritual ideas during the day and reading Scriptures, increases Sattva and can be a remedy for sleeplessness.
Scriptures	1978	854   D	Those unable to study the scriptures should accept what they are told by the Guru about what the scriptures contain.
Scriptures	1985	1005   D	Testing the provenance of the inner voice. If something agrees with the Shastras, it must be correct. If it is not verified by the Shastras, ask Realised Man.
Scriptures	1993	1081   D	Study of the Scriptures is useful, and having been accomplished, the disciple must return to the Samashti.
Scriptures			See also: Shastras
Searching	1961	13   D	Thorough searching is the only way for the householder to experience the Self.
Searching			See also: Seeking
Searching			See also: Hunt the treasure
Seclusion	1975	736   D	When inner peace is not yet natural, some seclusion is necessary. When detachment has been acquired, you can act anywhere.
Security	1975	701   D	What seems secure may turn out to be insecure. See story of Garuda fails to save pigeon from death on page 701   D.
Seeing	1971	511   D	Seeing is done only through the eye, but the eye can't see itself. We can't see the parts of the Antahkaran - only know them to be there by inference.
Seeing	1972	566   D	D.S. The eyes may see something but unless the mind takes it, it won't be experienced.
Seeking	1963	97   D	Need for meditation arises because people are attracted to the physical world and its objects which are temporary.
Seeking	1964	165   D	People in all countries and at all times have recognised something is missing.
Seeking	1973	617   D	Perennial game of hide and seek - we are all seeking something, actually Param-Atman. See story of Booking clerk on page 617   D.
Seeking	1975	719   D	Search starts because through ignorance or forgetfulness we seem to have lost things. In fact what we are seeking was always there all the time. See story of Man who wanted to buy King (1) on page 719   D.
Seeking	1975	720   D	Absolute's creation related to game of hide and seek.
Seeking	1975	727   D	Gita describes four types of seeker: Arta, Arthathi, Jignasu, Jnani.
Seeking	1989	1047   D	All separations get dissolved in Self-realisation. Unless this situation has occurred, there is a need to seek.
Seeking			See also: Hunt the treasure
Self	1964	138   D	There is that unchanging, eternal, blissful, conscious, peaceful entity called the Self, the Atman, and that is what we try to hold and contemplate during meditation.
Self	1964	144   D	Expansion and Self. Also see other version on page 143   D.
Self	1964	156   D	Within and without are the same. Feel the Self as being the Universal Self.
Self	1964	197   D	The natural state of the Self is Sattvic. We try to undo the cloud and the impurities which surround it and which make it look multifarious and Rajasic.
Self	1964	200   D	Natural state of the Self is Sattvic. Nothing can really affect the Self. Good company and true knowledge will dispel the cloud around the Self.
Self	1964	201   D	Ways of knowledge and emotion. Example of prison and jailor. the intelligence of pure knowledge is like this, that the 'I', the Self, can go in and out.
Self	1965	227-228   D	Self-realisation is to see that the creation is in mySelf, and still I am out of it. But seeing with what?
Self	1965	230   D	Self is not disturbed by interplay of three forces if it is only observing, and not participating by attachment.
Self	1965	233   D	Work on the self and work for the neighbour and the work for the sake of the Work (universal work) are the three lines of work.
Self	1965	235   D	How Self is seen differently on way of knowledge and of love.
Self	1965	240   D	Merging of individual Self and Universal Self: sheath/bottle of Ganges water. See story of Man at cinema on page 240   D.
Self	1965	243   D	No difference between Atman and Param-Atman.
Self	1965	250   D	Self-realisation means to see and know the Self.
Self	1967	303   D	In deep meditation we become the Self.
Self	1967	307   D	In sixth step of ladder, Abundance, one begins to experience the Self in all things.
Self	1967	311   D	Self being the Absolute is not satisfied with just a little bliss, so there is constant search for more Bliss, Consciousness and Truth.
Self	1967	311   D	Self is one without a second. In meditation, to be conscious of anything but the Self is to be separated.
Self	1967	315   D	In deep meditation and unity with the Self, Manas, Buddhi and senses have no validity; one is beyond senses and mind.
Self	1968	366   D	Isa Upanishad: those who say 'I know' do not really know the Self.
Self	1968	369-370   D	Only line of study is the Self. Separate Self from non-Self.
Self	1970	454   D	Self pronounces mantra and this manifests creation which is experienced on the physical, subtle and causal levels. The creation is illusion and disappears, but the mantra remains.
Self	1970	471   D	One needs simple methods to appreciate the Self described in Upanishads. Look for that which is unchanging. See letter on pages 466-467   D.
Self	1971	501   D	To realise the Self, it's necessary to detach all five sheaths one after another by faithful practice.
Self	1972	529   D	Fear of death: the individual Self that lives in the body is immortal. See story of Indian and the African money-lender (2) on page 529   D.
Self	1972	533   D	Likes and dislikes lead to unhappiness. See everything as part of your own Self. See story of Vyasa, Sukadeva and the maidens on page 533   D.
Self	1972	537   D	Advantage of human body, one can open one's inner eye and see the real Self; birds and animals cannot do this.
Self	1972	580   D	D.S. God is our own house. Our own Self is pure consciousness. You do not require a licence to go back to your own house.
Self	1973	613   D	The deepest possible relationship that can exist is that between our Self and Param-Atman.
Self	1974	628-629   D	Meditation prescribed for deep dive into Self - a great ocean of bliss. One drop helps oneself and others. Diving deep enables Antahkaran to regenerate everything as new.
Self	1974	631   D	A. asks, 'Can aspirant bring about expansion of Self or is it grace?'. Three types of grace.
Self	1974	641   D	Real Self is Atman and not subject to boundaries.
Self	1974	642   D	We should recognise that all commands are coming from the Self within. But the Self, Atman, can only work through the machinery of Ahankar.
Self	1974	644-645   D	Turiya is the profound peace experienced by Self.
Self	1974	648   D	Some in the crowds at the Mela are not interested in the emotional approach - they only want to understand the Self.
Self	1974	649   D	True knowledge is the sound through which one recognises the true self manifesting in all the different forms.
Self	1974	651   D	On way of knowledge, having acquired knowledge through the teacher, Self becomes the Guru.
Self	1974	655   D	Individuals will have to take each step themselves and come to the final question - the truth about the Self.
Self	1974	660   D	Heart is most important in dedicating to the Absolute or Self. See story of Elephant and crocodile on page 660   D.
Self	1974	661   D	Master and servants; feel the presence of Self, then physical work is done well.
Self	1974	667   D	Dedication to Param-Atman and to other people in thought and action at all times is the way to stabilise mind in your own great Self.
Self	1975	708   D	Union of Self with whole universe is Samashti. Unless this realisation comes, one experiences the Self opposed to the universe.
Self	1976	748-749   D	External things don't make us look beautiful - those things look beautiful on account of the Self, but the Self cannot be seen.
Self	1976	749   D	Knowledge and Atman are the same thing.
Self	1976	758   D	One cannot annihilate oneself, the only annihilation is of that which is separate.
Self	1977	802   D	It is the Self that surrenders Buddhi.
Self	1977	815   D	Who can we call 'I'? Anything one can call 'this' is not the Self. Body, senses, Manas Buddhi, Chitta can be called 'this'.
Self	1977	817   D	Anything that can be described as 'this', although it cannot be the Self, is a manifestation of the Self within. They are nothing but the same thing.
Self	1979	900   D	Meditation helps to channel power of Self towards positive action.
Self	1979	906   D	Three coverings of Self (caskets) - Mala, Vikshepa, Avarana. Relationship with Gunas.
Self	1979	911-912   D	Ultimate source of all movement is the Self; example of king, court and private room.
Self	1979	913   D	Two processes of creativity: manifestation and meditation, which is the art of going deep into the Self. See story of Two artists (6) on page 913   D.
Self	1979	922   D	After transcending Gunas you come to Self.
Self	1985	1011   D	The company of the Self is the highest type of good company. It is not found if Buddhi is more attached to worldly things.
Self	1988	1023   D	Self cannot be forgotten entirely. First is awareness of Self, and only then comes knowledge of anything else. Learn to give Self primary importance and other things secondary importance.
Self	1989	1037   D	The Self is the substrata left-over when all experiences and knowledge are transcended. It cannot be grasped by the mind, nor left out of it. See story of Indra discovers the limitations of the gods on pages 1037-1038   D.
Self	1989	1038   D	Mind, senses, Buddhi and Ahankara cannot experience the reality of the Self, therefore in meditation they must be left outside.
Self	1989	1039   D	The wise simply let the Self do whatever the Self chooses to do. They never claim any achievements.
Self	1991	1058   D	The Self needs no improvement. All that is needed is to express it truly. Deception is possible by by-passing the Self and taking to secret ways - ignoring the Self.
Self	1991	1062   D	Comes from within when there are no possessions. Prakriti carries on worldly affairs, the drama unfolds, and the witness, the Self, remains in bliss.
Self	1991	1064   D	The Self is one and limitless so nothing really happens to it on Self-realisation. It is always the same, ever present, ever conscious and ever blissful.
Self	1993	1082   D	The mantra is the means to reach the Self, it is not an end in itself.
Self			See also: Atman
Self-enquiry	1965	221-222   D	Way for intellectually predominant people is by enquiry.
Self-enquiry	1970	425   D	Should take no more than three years of self-enquiry with good and precise training to enable people to answer their own questions and handle their own feelings and activities.
Self-enquiry	1970	449   D	Questions to H.H. must relate to one's own self-enquiry, then this will cover every other person's enquiry as well.
Self-enquiry	1972	595   D	Common man is usually confused by the claims of the different ways. Then there is the need for enquiry to get everything clear for himself. See story of Blind people and elephant (1) on page 595   D.
Self-enquiry	1973	617   D	Ramana Maharshi - realisation through meditating on 'who am I'.
Self-enquiry	1975	726   D	Whatever the man of knowledge studies, he is only looking at the finer aspects of the Absolute. If his enquiry does not show this, he is looking for something else.
Self-enquiry	1979	869   D	Bondage is through ignorance, liberation is by vichara, enquiry.
Self-enquiry	1989	1047   D	Meditation should lead you to make serious enquiries. One must ask the question inside and not be influenced by anyone else. Stand by reason. If there is doubt or confusion, seek guidance.
Self-realisation	1961	3   D	What does the term 'realisation' mean?
Self-realisation	1961	5   D	Many degrees of realisation.
Self-realisation	1961	7   D	Self-realisation and Self-remembering.
Self-realisation	1962	43   D	After the fourth step the way becomes increasingly clear. See story of Traveller with a small lantern (5) on page 44   D.
Self-realisation	1962	49   D	The fourth system of Self-realisation is through meditation.
Self-realisation	1964	128   D	Self-realisation is not the end of the Way. Full realisation follows.
Self-realisation	1964	130   D	Self-realisation is a state of stillness plus knowledge.
Self-realisation	1964	133   D	Self-realisation is not only the goal of mankind, but for all living beings.
Self-realisation	1964	134   D	Acharya type of Realised Man guides men to self-realisation.
Self-realisation	1964	136   D	There is no time limit for Self-realisation. The guide will never leave him unless he sees the disciple reach his goal of Self-realisation.
Self-realisation	1964	151   D	Not so difficult for individual, but to help others something more is necessary. Individual works for Self-realisation, but Realised Man knows that Self is real.
Self-realisation	1964	201   D	No System of knowledge gives anybody Self-realisation; it only leads to Self-realisation.
Self-realisation	1964	211   D	One must resolve again and again that one has to realise the Self in this lifetime. See Q. page 210   D.
Self-realisation	1965	227-228   D	Self-realisation is to see that the creation is in mySelf, and still I am out of it.
Self-realisation	1965	228   D	Self-realisation is not an object of time and place, so not a state that comes and goes.
Self-realisation	1965	239   D	One cannot think of time in relation to Self-realisation because the Atman that is to be realised is always here.
Self-realisation	1965	250   D	Self-realisation is when the Atman comes to know itself as the Absolute. It is not a state; it is being conscious of the one Self.
Self-realisation	1965	250   D	Not a state; it is being conscious of the one Self.
Self-realisation	1967	310   D	In looking for Self-realisation, we must look where there is no qualification. Our purpose is peace, and peace is in giving up.
Self-realisation	1970	402   D	On way, layers covering Antahkaran must be removed. Simile of sun and cloud.
Self-realisation	1970	403   D	The words 'Self-realisation' are used only because there is nothing better. But no-one has to realise the Self because it's real already and always present.
Self-realisation	1970	403   D	Self-realisation requires removing the 'mud' covering the Antahkaran. Motivation towards Self-realisation becomes possible through faith in Realised Man.
Self-realisation	1970	404   D	Realisation possible either by Bhawana (emotion) or by Viveka. However, since further enquiry based on the other way may be needed, the disciple should work on both ways.
Self-realisation	1970	448   D	H.H. explains there are many different ways to self-realisation, and lists some of those found in India.
Self-realisation	1970	450   D	Different types of people follow different ways to self-realisation.
Self-realisation	1970	452   D	Culmination of all knowledge and experience is covered in just one sentence from first Shankaracharya.
Self-realisation	1970	459   D	Help related to physical or intellectual progress on the way is freely available from H.H. but the rest - meeting the Self - must be done by the individual himself.
Self-realisation	1971	482   D	Seven layers covering the Param-Atman. See story of Seven gates. Keys of the kingdom. Explanation (1) on page 482   D.
Self-realisation	1971	500   D	One only needs clear vision and lots of practice to arrive at realisation. Simile of car and driver.
Self-realisation	1971	501   D	No time limit for Self-realisation. Depends on time taken to cleanse Antahkaran. Can take 10-20 years.
Self-realisation	1971	510   D	On realisation, limited ideas of individuality and relationships will break their barriers, the limited will become unlimited.
Self-realisation	1971	514   D	Qualities of a Self-realised man given in Bhagavad Gita. See also page 517   D.
Self-realisation	1972	562   D	Combination of natural law and man-made law is necessary for movement towards Self-realisation to be possible. See story of Lame man and blind man on page 77   D.
Self-realisation	1972	570   D	D.S. Self-realisation is not difficult because the Self is always there. It has just been forgotten.
Self-realisation	1973	611   D	If we are lucky enough to find Holy company in this materialistic world and Chitta becomes absorbed in it, reaching Param-Atman is not difficult.
Self-realisation	1974	667   D	Self-realisation is not just to 'be' and it's not true to say that nothing spectacular happens. The greatest thing on earth is to come to rest in the Self.
Self-realisation	1976	785   D	There is never any difficulty in Self-realisation because Atman always remains the same. It means doing away with Mal, Vishepa and Kashaya.
Self-realisation	1980	959   D	In Shankaracharya tradition Self-realisation is possible through love as well as through knowledge.
Self-realisation	1988	1021   D	Moment of enlightenment is spontaneous but disciple must first undo false knowledge. Two approaches: 'All this I am', 'There is nothing else but I' - Anvaya, Vyatireka.
Self-Realisation	1989	1047   D	To test whether one has reached this state, one should make sure the individual has been transformed into the universal and experiences total unity with everything in the universe.
Self-realisation	1991	1064-1065   D	Self-Realisation is an instantaneous event. Once it happens then it does not disappear. The Self is one and limitless, so nothing really happens to it. Calling it an event is almost a misnomer.
Self-realisation	1991	1065   D	Self-realisation occurs when ignorance is dissolved. The time taken for this dissolution depends upon the depth of ignorance, the desire to remove it and readiness to work.
Self-realisation	1992	1072   D	Depends on an over-riding desire for transformation. Only true seekers make the effort to enlighten themselves by enquiry, reason, devotion and meditation.
Self-realisation	1993	1083   D	This is the only opportunity worth looking for and for which to intensify efforts.
Self-remem­bering	1961	6   D	H.H. says 'We never remember ourselves.' See story of Ten men crossing river (1) on page 6   D.
Self-remem­bering	1961	7   D	Self-remembering and Self-realisation.
Self-remem­bering	1962	38-39   D	After Realisation man does not forget himself. The way he lives befits his true nature.
Self-remem­bering	1970	448   D	One can remember one's own Self; the embodiment of all energies, happiness and consciousness.
Self-remem­bering	1971	508   D	Advice on ways to help Self-remembering during the day.
Self-remem­bering	1973	612   D	Do not wait for a suitable opportunity to remember Param-Atman. Do it whenever a feeling of devotion arises, paying no heed to hindrances.
Self-remem­bering	1973	617   D	We are seeking Param-Atman, but Param-Atman is sitting in everything. See story of Rama forgets himself on page 617   D.
Self-remem­bering	1977	788   D	Remembering Param-Atman is the only thing that can liberate us. Therefore this becomes the true purpose of life.
Self-remem­bering	1988	1023   D	Self cannot be forgotten entirely. First is awareness of Self, and only then comes knowledge of anything else. Learn to give Self primary importance and other things secondary importance.
Senses	1971	516   D	Explanation from Jaiswal. The senses have too much connection with worldly objects - counter them with decision to minimise the connection.
Senses	1974	681   D	The tendency to go after sensual pleasures is a product of Samskar, not of being in well off circumstances.
Senses	1979	877   D	Senses are our servants. Need to control otherwise they will try to lead you astray.
Senses	1979	911   D	Instruments of experience. Part of the subtle body.
Senses	1979	918   D	Senses provide food for the subtle body.
Sentiment­ality	1961	11   D	Samadhi and sentimentality. Support of rationality needed. See Q. page 9   D.
Sentiment­ality			See also: Moha
Separation	1964	198   D	The world of Consciousness knows no separateness, there everything is united.
Separation	1964	202   D	The feeling of separateness is only in the physical, material world. In the conscious world there is nothing different and nothing separate one from another, everything is One.
Separation	1967	325   D	Cut out Ahankar and there is no separation.
Separation	1970	410   D	Feeling of separation in relation to false Ahankar. If feeling of true Ahankar established, there will never be any feeling of separation.
Separation	1975	714   D	When ignorance is removed, the feeling that the Absolute is outside oneself disappears. There is no beginning and no end, no inner and no outer.
Separation	1975	731   D	Only obstacle to union with Param-Atman is the feeling of separation in the heart. See story of Gandhi and his wife on page 731   D.
Separation	1989	1047   D	All separations get dissolved in Self-realisation. Unless this situation has occurred, there is a need to seek.
Separation	1992	1072   D	If due to hate, one is set on strife and separation at any cost, then even the scriptures and wisdom cannot help.
Sermon on the Mount	1971	487   D	R. uses this to illustrate Sadhana - genuine inner, spiritual work.
Servants	1964	139   D	Emotion and intellect are one's two servants. Also see other version on page 140   D.
Servants	1964	140   D	Emotion and intellect are one's two servants. Also see other version on page 139   D.
Servants	1974	661   D	General and personal servants. Personal servants are united with the Self and serve only the Self, general servants are concerned with their own benefit.
Servants	1974	667   D	The reliable personal servant is purified Manas.
Servants	1974	668   D	Handle personal servant (Manas) gently and encourage it daily to make progress. (Gita chapter 2 v.3 Krishna and Arjuna). See story of Snake and mongoose (2) on page 668   D.
Servants	1974	687   D	When Buddhi is pure the four divisions of mind do holy actions - they are good servants.
Servants	1979	877   D	Buddhi, Manas, ego and the five senses keep one away from unity with Param-Atman unless controlled.
Service	1964	115   D	In doing service, mind and heart are influenced little by little.
Service	1971	497   D	In daily work if the doer and the receiver are just instruments, the two Atmans become one and this unity becomes a fountain of happiness. Serve without the idea of any return. See story of Hanuman (the Monkey God) and reward of pearls on page 497   D.
Service	1972	533   D	Growing crops, selling things, etc. all become Bhakti if done in the spirit of service to Param-Atman.
Service	1973	611   D	Devote yourself to universal service.
Service	1973	612   D	Digging for service of Param-Atman is heavenly but worship of Param-Atman for worldly ends is hellish.
Service	1975	723   D	In serving Atman, one has to play a part without attachment. See story of Mahatma playing a part on page 723   D.
Service	1979	933   D	Action as duty or service without ego means you do not claim to be the doer.
Service	1988	1024   D	Serving the universe plays an important role in the development of individuals and organisations. Deeds that are not limited to individual, family or nation open the way of liberation.
Service	1988	1024-1025   D	Mechanical expressions of service are of little use, but the results of service provided by conscious beings last a life-time.
Service	1993	1075   D	A longing only to serve the Atman, which is the whole universe, is a potent prayer, but it has to be manifest in constant service, with every fibre of one's being.
Seven stages	1962	39-40   D	Seven stages of Nyaya ladder. Law of Seven and two intervals.
Seven stages	1962	43-44   D	We may incorporate ladder with our system (from Ouspensky).
Sex	1964	140-141   D	This power is stored by nature in sex centre.
Sex	1964	142   D	Correct use of sex function. Use in moderation. One should try to control one's wild desires.
Sex	1964	143   D	Detailed description of nervous system according to Yoga. Rousing sex energy is possible through Yoga, but it is not for us in Fourth Way.
Sex	1964	183   D	When we go deep we are taken by this Prana to the base of the spine, the source of the power of the body - the sex centre.
Sex	1988	1020   D	Loss of sex energy in old age does not affect spiritual progress.
Shabda	1979	868   D	Sound or word of creation.
Shabda	1979	883   D	Word not different from meaning. e.g. mango. See page 870   D.
Shakti	1972	542   D	One school of thought considers Atman as the ultimate reality, another says it is Shakti that is so.
Shakti	1974	637   D	Three stages in our work - Shrawana, Avarana and Niddhyasana which create power (Shakti) in one.
Shakti	1974	652   D	Force of Shakti from Absolute passes through medium of teacher to disciple.
Shankara	1970	437-438   D	Ten Shlokas in praise of his Guru in the form of Shiva. Dakshina-Murti. H.H. explains first Shloka.
Shankara	1971	508-509   D	Dakshina-Murti - first Shankara's hand signal - symbol of Knowledge. H.H. explains meaning.
Shankara	1971	509   D	Dakshina-Murti associated with principle: Brahman alone is truth, the universe is illusion, Jiv-atman and Brahman are one.
Shankara­charya	1961	3   D	Head of Maharishi's Tradition. Visit to Rishikesh where Maharishi arranges first meeting.
Shankara­charya	1961	7-8   D	Forming the relationship with the Shankaracharya.
Shankara­charya	1962	30   D	R.'s initial private talk with H.H.
Shankara­charya	1964	136   D	First Shankaracharya met two boys who became first Shankaracharyas of North and South.
Shankara­charya	1964	158-159   D	Writings of first Shankaracharya and the Crest Jewel of Wisdom.
Shankara­charya	1964	172   D	R. describes meditating with Shankaracharya.
Shankara­charya	1964	172-173   D	Description of Shankaracharya at celebrations for Krishna's birth.
Shankara­charya	1964	180   D	Introduction to Shri Vishwanand Swami, next in line of succession for Shankaracharya.
Shankara­charya	1965	245   D	History of Shankaracharya tradition.
Shankara­charya	1965	247   D	Help from Shankaracharya to be obtained through leader. Use of photographs.
Shankara­charya	1965	275-276   D	Acharya tradition.
Shankara­charya	1967	301-302   D	Role of householder and role of those who resign to keep up Tradition.
Shankara­charya	1967	313-314   D	Origin of Tradition. Modes of expression differ from Shankaracharya to Shankaracharya.
Shankara­charya	1967	314   D	First Shankaracharya revived 'Way' of unity.
Shankara­charya	1970	407-408   D	See story of First Shankaracharya's life on pages 407-408   D.
Shankara­charya	1978	826   D	Why first Shankaracharya chose Jyotirmath as his home.
Shankara­charya	1979	924   D	Always with us - not just in Allahabad.
Shankara­charya	1988	1017   D	All Shankaracharyas convey same knowledge.
Shastras	1965	243   D	Two types of Shastras (traditional codes of laws).
Shastras	1985	1005   D	Shastras are of two types: Shruti and Smriti - those without author and those by individuals.
Shastras			See also: Scriptures
Sheaths	1964	122   D	Our actions, misdeeds and ignorance cover the Atman and form sheaths.
Sheaths	1964	126-127   D	One of the three hindrances to meditation. It is like a cloud and means misunderstanding, ignorance.
Sheaths	1964	168   D	Atman is of course surrounded by wall, cloud, mist or sheath.
Sheaths	1965	240   D	Unity of Atman and Param-Atman when light thrown on the sheath.
Sheaths	1965	276   D	Explanation of the five sheaths veiling the Self. Observer, the Atman, is present even when sheaths are not experienced.
Sheaths	1967	299   D	List of five veils and their components. Two formed of coarse material, and three of subtle body.
Sheaths	1967	300   D	Five veils as in Crest Jewel: full description.
Sheaths	1971	501   D	Flesh, bones, Manas, Antahkarana are not the Self. Need to penetrate through the sheaths and by practice detach them one by one.
Sheaths	1978	830-831   D	Discussion of the last three sheaths.
Shiva	1965	223   D	Shiva and Parvati as examples of opposite types who work together.
Shiva	1979	939   D	In individual cosmos, Ahankar is particle of Shiva.
Shocks	1962	40   D	Shocks are given by the teacher to give disciple power to go along the Way.
Shocks	1962	43   D	Shocks are given by the teacher to give disciple power to go along the Way.
Shocks	1962	65   D	Realised Man will give a shock to prevent forgetfulness.
Shocks	1964	119   D	Realised man sees potentiality in strong people and can administer shock to divert to righteous way.
Shocks	1964	121   D	Given to Valmiki the robber, but ordinary people don't need such shocks. See story of Valmiki the robber (1) on page 121   D.
Shocks	1964	130   D	Meditation provides a shock-absorber - the many shocks man is subject to in ordinary life.
Shocks	1964	152   D	R. describes his experiences of meditation as being like the Food Diagram - two stages in the meditation, two shocks.
Shocks	1964	152-153   D	Shock puts Tulsi Das on the spiritual path. See story of Tulsi Das, devoted to his wife on page 153   D.
Shocks	1970	390   D	When hard situations arise, one who has practised meditation over a long time will cope well, but others will become defeated. Example of young car driver.
Shraddha	1976	745   D	Shraddha is a form of respect which comes from the knowledge of certain properties of Atman.
Shraddha	1978	859   D	Shraddha of disciple determines how much force goes into him at initiation.
Shraddha	1978	861   D	Shraddha is of three types - Sattvic, Rajasic, Tamasic.
Shraddha	1979	878   D	Respect - one of three things necessary for right path.
Shrimad Bhagavatam	1970	411   D	Explanation of 'knowing the end of the field' in Shrimad Bhagavatam.
Shruti	1985	1005   D	Scriptures without an author - Vedas and Upanishads.
Shubhech­cha	1962	39   D	First stage of Nyaya ladder: Good Intention.
Shubhech­cha	1962	45   D	First step of the Nyaya ladder: 'pious desire, longing, auspicious urge.'
Shubhech­cha	1980	975   D	Entry into spiritual world starts with a 'good impulse' - Shubhechcha. Unless one has a desire of one's own, the spiritual world remains at a distance.
Siddhis	1978	854   D	H.H. warns that Siddhis are an obstacle to Self-realisation. Small Siddhis related to Tamas. Sattvic Siddhis cannot be 'bought' and are only used as Christ did. See story of Man and Siddhis which led to his death on page 855   D.
Silence	1965	228-229   D	Meditation and staying in the silence.
Silence	1967	332   D	Need for silence as rest for subtle body.
Silence	1980	979   D	Q. re listening and the sound of silence. Real silence is absence of desire, reasoning, remembering, or spiritual ideas.
Simplicity	1973	623   D	The ideas, intentions and motives of those who provide themselves with rest on the causal level are pure and simple.
Sin	1979	939   D	It is a sin to accept anything not given by the Lord. Must always offer everything to the Lord, e.g. grace before meals.
Sincerity	1964	168   D	To be sincere in meditation is to stay in the void which contains Atman.
Sincerity	1964	189   D	Those with responsibility in organisation must be sincere with themselves and others.
Sincerity	1968	347   D	If Rajas and Tamas take over, disparity in thinking, talking and doing begins.
Sincerity	1970	449   D	Sincerity and love are necessary for the discipline to bring results. Some people carry on the discipline but get nowhere after 20 years.
Sincerity	1970	452   D	Faith, sincerity, discipline are all needed to understand true knowledge.
Sincerity	1991	1059   D	The language of pretext always pretends to be helping others, mostly on a grand scale, but the inner motives are to get one's own way and achieve victory over others.
Sinhava­lokhan	1980	977-978   D	Sinhavalokhan means going over parts of spiritual knowledge again and again to revive memory and guide practice.
Sinhava­lokhan	1985	1000   D	Based on the idea of a lion looking back at where he has come from. Revise what has been learnt. Identify obstacles.
Six Activities of Man	1970	435   D	R. compares H.H.'s explanation of truth to Ouspensky's Six Activities of Man.
Six Activities of Man	1974	638   D	In H.H.'s teaching on consistency, the order of action - feel, speak, do - is essential. Analogous to highest triad (NOC) of the Six Activities in Mr Ouspensky's system.
Six Activities of Man			See also: Vyatireka. Triad of refinement.
Sleep	1961	19   D	Advice on dealing with difficulties in sleeping. See Q. page 18   D.
Sleep	1962	35   D	Sleep of Realised Man and ordinary man.
Sleep	1963	95   D	No need for additional discipline such as prayer before sleeping. Just turn the mind inwards with the help of the mantra, then there will be the sleep of bliss.
Sleep	1964	130   D	Five states of consciousness: ordinary life, dreaming, sleeping, unconsciousness and Samadhi.
Sleep	1964	185   D	One can do with four hours of sleep. Go to sleep only once and sleep for four hours. You will get used to it and have deep sleep.
Sleep	1964	194   D	H.H. gets concentrated sleep, very deep, for four hours from midnight; he then gets up fresh.
Sleep	1965	240   D	Merging with universal Self is natural phenomenon, but so is the sheath clouding the Self. The merging in deep sleep happens in ignorance.
Sleep	1965	276-277   D	Observer present in five states of consciousness, but in deep sleep, unconsciousness and Samadhi there is very little experience.
Sleep	1967	306   D	In sleep we are in Tamas to recharge physical body. Rest in Sattva recharges us with consciousness and happiness. Most of humanity only physically awake.
Sleep	1971	498   D	Deep sleep is like a deep darkness in which all things are present but cannot be seen. Causal body is covered in ignorance yet there is the memory and fragrance of the Self.
Sleep	1971	502   D	Humans need rest and sleep otherwise they waste their energy in useless activity. Use of mantra to induce sleep.
Sleep	1971	507   D	Reinforcement of method of repeating mantra by counting, as remedy for sleeplessness. Another method is exploring spiritual ideas during the day to increase Sattva.
Sleep	1974	690   D	People who fall asleep in meditation need a good, lasting kind of emotion - Bhawana. Sweet words can be used to arouse them to activity.
Sleep	1977	813   D	Everyone in deep sleep has some union with the Absolute.
Sleep	1978	856-857   D	Like a dream in sleep seems real, so sleep of ignorance seems real.
Sleep	1979	880   D	Dreamed world and daytime world are both dreams.
Sleep	1979	892   D	Amount needed. Characteristics of Tamasic, Rajasic and Sattvic sleep.
Sleep	1979	911   D	Experience of the causal body is only after the event. Following deep sleep we remember we had a good, peaceful night's sleep.
Sleep	1979	919   D	In deep sleep, Sushupti, there are no impressions, although brain, body, senses and Prana are present.
Sleep	1989	1033   D	If someone cannot sleep even when tired, then the tension must be in the mind rather than the body. Ideas, worry, pride, prejudices, desires may be sorted out one by one.
Smriti	1985	1005   D	Scriptures by individuals e.g. the Bhagavad Gita.
Snake and rope	1979	870   D	If there is insufficient light and you mistake a rope for a snake you will fear death.
Solar plexus	1979	899   D	Chaitanya which is related to Chitta, is consciousness. Chaitanya is in the region of the solar plexus and not related to the brain.
Soul	1978	855   D	Life force is in foetus from start, but power to move comes from nourishment.
Soul			See also: Antahkaran
Sound	1964	183   D	Pranas create the subtle sound through which the mantra is created. Four types of sound.
Sound	1971	503   D	W. asks if it's possible to hear pure sound. Nada system of 10 types of sound from coarse to subtle to causal. Three parts of OM. Not part of our system.
Sound	1971	508   D	Individuals in the Universe in multiple forms are nothing but sounds.
Sound	1979	868   D	Shabda, sound or word of creation.
Sound	1979	896-897   D	Three different sounds in mantra which have different effects.
Source	1961	5   D	Theme of 1961 record. R.'s meeting with H.H. Source of our System.
Source	1964	160   D	Intellect forgets that the Source is the Atman and loses the tranquillity. But when it is turned towards Atman, it remembers its Source, and then becomes steady and attains liberation.
Source	1979	906   D	Source of Ouspensky's System: confirmation from H.H.
Speed	1970	459   D	Speed of mind and of emotions in relation to getting help from H.H.
Spinal cord	1979	923   D	Spinal cord in relation to Chakras/Antahkaran and brain.
Spiritual awakening	1970	438   D	Description of first Shloka of Shankara's Ode to a South Facing Form.
Spiritual exhaustion	1970	433-434   D	How to deal with spiritual exhaustion.
Spiritual exhaustion	1970	451   D	Avoid spiritual exhaustion by undertaking work only in service of Atman.
Spiritual Regeneration Movement	1980	967   D	Use different mantras. Those initiated by them who have doubts about their pronunciation can be re-initiated if necessary.
Spiritual tree	1993	1086   D	Spiritual tree in early stages needs protection. When mature, those creatures who would have destroyed the tree in its early stages can now take shelter beneath it and enjoy its shade.
Spiritual values	1988	1025   D	Spiritual values need to be implemented in youth. See story of University professor challenged by his students on page 1025   D.
Spiritual vs material	1979	890   D	Power of spiritual knowledge helps material life or people would not be attracted. Everyone, at some point, feels inclined to go towards the spiritual because the material is transitory.
Spiritual vs material	1980	975   D	Need for both spiritual and material, e.g. two wings of a bird.
Spiritual vs material	1988	1024-1025   D	Youthful idealism can be transmuted from physical to spiritual level. See story of University professor challenged by his students on page 1025   D.
Spiritual world	1967	306   D	Three states of being in physical world and also in spiritual world. Waking and dreaming in spiritual world.
Spiritual world	1967	308   D	Spiritual world has its own laws. If you find you are in trouble through being involved in the physical world, H.H.'s tradition can lead you to peace and happiness.
Spiritual world	1973	618-619   D	In meditation we reach spiritual world where quietness prevails, like the deep ocean.
Stability	1970	406   D	Purpose of meditation to give stability and equilibrium which are qualities of Sattva.
Stars	1978	822   D	Sun and planets, and corresponding elements in human body.
State(s)	1965	228   D	Self-realisation is not an object of time and place, so not a state that comes and goes.
State(s)	1973	612   D	Meditation, Samadhi etc. are all states of Chitta. They are not states of Atman.
State(s)	1975	700   D	Real happiness is a natural property of Atman. The happiness that lies between two states of unhappiness is not real happiness since it has a beginning and an end.
State(s)	1976	762   D	Our existence remains through all the various ever-changing states, conditions and incidents. There is nothing beyond this.
Statues	1972	597   D	It is not the stone that is worshipped but the idea of the God.
Sthita­prajna	1973	624   D	Description from Gita of a man who has reached profound stillness: 'One who is steady and still in his knowledge and being'.
Sthita­prajna	1991	1060-1061   D	State of Chitta in which one retains stillness all the time, totally detached, accepting whatever comes, and enjoying the glory of the Self within which is deep, lively and full.
Sthita­prajna	1991	1061   D	Retain your detachment and Sthitaprajna will be a reality and the world becomes a drama to witness. See story of Snake and mongoose (3) on page 1061   D.
Stillness	1964	113   D	The Absolute is motionless but His Ray of Creation is full of motion.
Stillness	1964	116   D	Development is from much movement to very little movement.
Stillness	1964	126   D	Man can suffer from misunderstanding because of movement caused by different desires which clash.
Stillness	1964	155   D	Easier to control mobile mind if body is still. Lessening desires will still Chitta.
Stillness	1965	225   D	Buddhi is still in higher level man.
Stillness	1965	228   D	Stillness of Chitta essential for realisation.
Stillness	1965	239   D	We want to still Buddhi because Buddhi is in motion.
Stillness	1965	244   D	Sushumna operates only when one is still.
Stillness	1965	252   D	Keep complete stillness to get answers to questions.
Stillness	1967	311   D	Still body in meditation: regulating Prana stills mind.
Stillness	1972	559   D	In stillness of meditation one is directly connected with the creative force of the Absolute. Then on coming out of meditation one remains the Atman.
Stillness	1972	593   D	D.S. This 'stilling' (of the mind) is an obnoxious word - wipe it out. It implies suppression. If you suppress it, it will come up again. See Dixit comment on page 602   D.
Stillness	1972	602   D	Stilling the mind. Comment on D.S.'s use of phrase by Dixit - see page 593   D.
Stillness	1973	623   D	Rest on causal level is a profound stillness. We learn about it from its effects on those who have it.
Stillness	1973	624   D	Profound stillness is the ultimate end of meditation. Having reached this one is never without energy and love. See story of Karna in Mahabharata and King Crow and Swan on pages 624-625   D.
Stillness	1973	625-626   D	Meditation a bridge between activity and stillness: not a void, but a fullness which is the presence of the Self.
Stillness	1977	794   D	Stillness on three levels: only through meditation can one reach 'causal peace'.
Stillness	1978	827   D	Oneness of Vyashti and Samashti established only in stillness and peace.
Stillness	1978	832   D	Connection between Vyashti and Samashti constant but in stillness the flow of power is greater.
Stillness	1978	846   D	Antahkaran is stilled by meditation and a greater force of Samashti (oneness) is experienced.
Stillness	1978	847   D	Voice of Guru pervades atmosphere and can be caught in stillness through meditation.
Stillness	1978	860   D	Self-consciousness is not stillness but is experienced in stillness.
Stillness	1979	895-896   D	Although activities during the day are continuous, initiating activity from stillness can happen if we register the moment when something is completed.
Stillness	1979	946   D	Stillness is the key to good meditation. See story of Valmiki - how he became still while repeating Mira, Mira, Mira on page 946   D.
Stillness	1980	956   D	Three types of stillness - Sattvic, Rajasic, Tamasic. Meditation aims at Sattvic stillness.
Stillness	1980	958   D	No experience of stillness in deep meditation. Happiness afterwards.
Stillness	1980	969   D	Nature of individuals is stillness because Atman is always still. When work is complete one returns to stillness. Example of water being heated.
Stillness	1980	972   D	Stillness seems to be lost in the noise of the market. Hear the noise and also the silence in the middle of the market.
Stillness	1980	974   D	Between two actions there is a gap and this is the opportunity of stillness - natural Samadhi.
Stillness	1982	987   D	Complete stillness needed in meditation: body, eyes then mind.
Stillness	1982	996   D	Checking for complete stillness in Meditation is most important. There should be no movement.
Stillness	1989	1038   D	Stillness is the basis of existence, the essence, one and limitless, within which movements take place with limitation.
Stillness	1989	1039   D	All creation is born, kept going and disappears in stillness. It is not only that which is present but also that which is not present.
Stillness	1989	1042   D	Energy is acquired and stored through being still.
Story	1961	5   D	Elephant and mahout. God is everywhere (1).
Story	1961	6   D	Ten men crossing river (1).
Story	1962	44   D	Traveller with a small lantern (5).
Story	1962	62   D	Brahma and Indra.
Story	1962	64   D	Lakshman's dive (1).
Story	1962	68-69   D	King and four o'clock.
Story	1962	74   D	'No audience today'.
Story	1962	75   D	Scorpion and tortoise.
Story	1962	76   D	Shooting the eye of the bird.
Story	1962	76   D	Donkey in road.
Story	1962	77   D	Lame man and blind man.
Story	1962	79   D	Krishna and Radha.
Story	1963	97-98   D	Seven gates. Keys of the kingdom.
Story	1964	118   D	Shooting dog through mouth (1).
Story	1964	121   D	Valmiki the robber (1).
Story	1964	135   D	Jadabharat, Brahmin's son who would only meditate.
Story	1964	136   D	King's attachment to fawn.
Story	1964	149   D	Four gates and temple of Sharada, Goddess of Wisdom.
Story	1964	153   D	Tulsi Das, devoted to his wife.
Story	1964	158   D	King and servant acting as Holy Man (1).
Story	1964	159   D	First Shankaracharya and Padmapada (2).
Story	1964	162-163   D	Gardener and sandalwood trees.
Story	1964	186   D	Parents trying to choose unborn son's career.
Story	1964	187   D	Holy Man and the bamboo pole (2).
Story	1964	187-188   D	Disciple who slept at edge of well.
Story	1964	188   D	Palace as an Inn.
Story	1964	196   D	Dhobi man and donkeys who would not move.
Story	1964	199   D	Seven gates. Keys of the kingdom. Explanation (2).
Story	1964	203   D	Seven gates. Keys of the kingdom. Explanation (3).
Story	1964	211   D	Prana is the most important.
Story	1965	219   D	Tortoise and hare.
Story	1965	221   D	Monkey in tree (1).
Story	1965	222   D	Two artists (1).
Story	1965	230   D	Four horse carriage (3).
Story	1965	240   D	Man at cinema.
Story	1965	249   D	Ants and sugar (1).
Story	1965	251   D	Ganesh and the Golden Mouse.
Story	1965	258   D	Looking for a doctor.
Story	1965	263   D	Rama and Sita: cosmic drama.
Story	1965	266   D	Ram Das and the boil.
Story	1965	272   D	Holy Man and beautiful woman (2).
Story	1965	278   D	Horse who couldn't drink.
Story	1965	286-287   D	Brahmin who wanted a son.
Story	1967	299   D	Who are you? Give me your credentials.
Story	1967	305   D	Two artists (2).
Story	1967	307   D	Ramakrishna and the snake.
Story	1967	316   D	Arrowmaker - Dattatreya (1).
Story	1967	319   D	Parrot who wanted liberation (1).
Story	1967	321   D	Milkman and she-buffalo.
Story	1967	324   D	Donkey in memory.
Story	1967	324   D	Prajapati and his son Kach: giving up (1).
Story	1967	326   D	Sleeping tradesman.
Story	1967	327-328   D	Pilgrim, buried money and snake.
Story	1967	331   D	Disciple who was a householder.
Story	1967	336   D	Monkey in tree (2).
Story	1968	340   D	Buried treasure.
Story	1968	346   D	Krishna as cowherd.
Story	1968	346   D	Shankara and sixteen centres.
Story	1968	347-348   D	Krishna tricks Dromacharya.
Story	1968	351   D	Kunti. Suffering as a boon (1).
Story	1968	352-353   D	Arrowmaker - Dattatreya (2).
Story	1968	356   D	Black horse (1).
Story	1968	359   D	Chakravartin.
Story	1968	360   D	Dattatreya and virgin girl.
Story	1968	365   D	King and servant acting as Holy Man (2).
Story	1968	366   D	Mother's blessing for victory only over enemies within.
Story	1968	366-367   D	Four horse carriage (1).
Story	1968	367   D	Ants and sugar (2).
Story	1968	368-369   D	Ten men crossing river (2).
Story	1969	382-383   D	Lakshman's dive (2).
Story	1970	385-386   D	Traveller with a small lantern (4).
Story	1970	388   D	Lakshman's dive. Explanation.
Story	1970	389   D	Millionaire patient, and sweets.
Story	1970	391-392   D	Ants and sugar (3).
Story	1970	397-398   D	Krishna and Arjuna.
Story	1970	399   D	Parrot who wanted liberation (2).
Story	1970	407-408   D	First Shankaracharya's life.
Story	1970	409   D	Neglected grandfather and offer of Mahatma.
Story	1970	409   D	Guru and milk of lioness (2).
Story	1970	411-412   D	Narada's riddle.
Story	1970	411   D	Gotra and balls of rice (Gita).
Story	1970	412   D	Dattatreya's 24 teachers.
Story	1970	417   D	Ram Das and the king.
Story	1970	420   D	Tulsi Das refused to see women.
Story	1970	422   D	Janaka's dream and the dog bite.
Story	1970	426   D	The king and the prize of 100 cows.
Story	1970	427   D	Hanuman (the Monkey God) and Rama.
Story	1970	429-430   D	Ramakrishna keeping Narendra under water.
Story	1970	430-431   D	Krishna's counterplot.
Story	1970	430   D	Holy Man and beautiful woman (1).
Story	1970	433   D	First Shankaracharya and Padmapada (1).
Story	1970	441   D	Dying Guru.
Story	1970	441-442   D	Princess, the cheat and the God.
Story	1970	442   D	Guru and cripple.
Story	1970	442   D	King's abdication. Keys of the kingdom.
Story	1970	451   D	Pumpkin and mango tree (1).
Story	1970	458   D	Intellectual man with emotional disorder.
Story	1970	461   D	Addiction to sweets.
Story	1970	465   D	Janaka's dream and Ashtavakra.
Story	1970	472   D	Holy Man in boat with wicked men.
Story	1970	479   D	Sea birds (1).
Story	1971	482   D	Seven gates. Keys of the kingdom. Explanation (1).
Story	1971	484   D	Man who wanted to buy King (2).
Story	1971	484   D	Rama Tirtha and the King who wanted communion with God.
Story	1971	490   D	Two artists (3).
Story	1971	493   D	Boy visiting bride, and thief from train.
Story	1971	493   D	Old woman in ashram and alarm clock.
Story	1971	494   D	Patient and doctor.
Story	1971	496   D	Muslim saint and woman polishing table with dirty cloth.
Story	1971	496-497   D	Mahatma Gandhi and guests' spiced food.
Story	1971	497   D	Hanuman (the Monkey God) and reward of pearls.
Story	1971	499   D	Indra and Virochana: 'Self alone is Brahman'.
Story	1971	504-505   D	Krishna and Gopis.
Story	1971	506   D	Juggler who called up spirits.
Story	1971	515   D	Mira and poison.
Story	1971	518   D	Mahatma and servant.
Story	1971	519   D	Schoolboy and penknife.
Story	1971	519   D	Toy coins.
Story	1971	519   D	Juggler's show.
Story	1971	520   D	Servant and bamboo.
Story	1971	522   D	Sudama worshipped Krishna with rotten rice.
Story	1971	523   D	Humpbacked woman.
Story	1971	523   D	Shabari's dedication.
Story	1971	523   D	Low-born Vidura entertains Krishna.
Story	1972	529   D	Indian and the African money-lender (2).
Story	1972	533   D	Vyasa, Sukadeva and the maidens.
Story	1972	533-534   D	Rich man and Mahatma.
Story	1972	534-535   D	Four men and the brick of gold.
Story	1972	536   D	Krishna and Yashoda.
Story	1972	536   D	Mahatma and Maharajah.
Story	1972	537-538   D	Imposter of the Prince of Avagarh.
Story	1972	539   D	Mahatma's tiny hut.
Story	1972	540   D	Radha and Krishna.
Story	1972	541   D	Alesko and the turtles.
Story	1972	542   D	Guru Deva and Urdu.
Story	1972	542   D	Monkey on the roof.
Story	1972	543   D	Feeding a Mahatma.
Story	1972	552   D	Tramp dreaming he was in the Ritz Hotel.
Story	1972	556   D	Lion cub and sheep.
Story	1972	557   D	People at cinema show.
Story	1972	558   D	Elephant and mahout. God is everywhere (2).
Story	1972	558   D	Rama Tirtha and black adder.
Story	1972	561   D	Thieves and electric current.
Story	1972	576-577   D	Division of 19 cows.
Story	1972	577-578   D	Gold buried at temple.
Story	1972	578   D	Bird on mast of ship.
Story	1972	581   D	Lion cub and sheep. Further explanation.
Story	1972	583   D	Tasting the Benares mango.
Story	1972	586   D	God is Nowhere.
Story	1972	586-587   D	Gold image and gold shoes.
Story	1972	595   D	Blind people and elephant (1).
Story	1972	597   D	Ajamila and young son Narayana.
Story	1973	604   D	Sea birds (2).
Story	1973	604-605   D	Krishna, the Aryan Samajist and the idol worshipper.
Story	1973	605   D	Mahatma who wore no clothes.
Story	1973	606   D	Kunti. Suffering as a boon (2).
Story	1973	607   D	Mahatma who said 'There is no Mahatma like me'.
Story	1973	607   D	Prince who wanted to see God.
Story	1973	608   D	Woman and dead cat.
Story	1973	608   D	Frog, beetle and lotus flower.
Story	1973	609   D	Malviya and meditation.
Story	1973	609   D	Akbar and the jackals.
Story	1973	610   D	Housewife and Mahatma.
Story	1973	610   D	Woman policeman.
Story	1973	612   D	Doctor and ill-tempered wife (2).
Story	1973	612   D	Man running to find Param-Atman (2).
Story	1973	617   D	Booking clerk.
Story	1973	617   D	Rama forgets himself.
Story	1973	622   D	Traveller with a small lantern (1).
Story	1973	624-625   D	Karna in Mahabharata and King Crow and Swan.
Story	1974	630   D	Mahatma and 'all movement is poisonous': Shiva.
Story	1974	634   D	Rama and Sita.
Story	1974	635   D	Rama's marriage.
Story	1974	636   D	Sadhus in marriage procession.
Story	1974	636   D	Snake and mongoose (1).
Story	1974	638   D	Rama talls Lakshman he is destined to marry Sita.
Story	1974	640   D	Prajapati and his son Kach: giving up (2).
Story	1974	647-648   D	Indian and the African money-lender (1).
Story	1974	650   D	Rama procures Ravana's liberation from Ahankar.
Story	1974	650-651   D	Rama becomes Sita and Sita becomes Rama.
Story	1974	653-654   D	Wrong mantra and goddess: Kreem and Kleem (2).
Story	1974	655   D	Rama and boatman.
Story	1974	655   D	Rich man's adopted son and cars.
Story	1974	657   D	Holy Man and abscess.
Story	1974	657   D	Holy Man and disease: Ramakrishna and Tulsi Das.
Story	1974	659   D	Incarnations of great men - Vishnu, Krishna, Rama.
Story	1974	660   D	Elephant and crocodile.
Story	1974	660   D	Draupadi and the piece of cloth (1).
Story	1974	660   D	Child sharing his food with his father.
Story	1974	660   D	Lakshman breaking chandeliers as a child.
Story	1974	668   D	Snake and mongoose (2).
Story	1974	675   D	Scorpion and Holy Man.
Story	1974	683   D	Traveller with a small lantern (3).
Story	1974	688   D	Learned man who is not proud.
Story	1974	688-689   D	Devotee who wrote poems.
Story	1974	690   D	Shooting dog through mouth (2).
Story	1974	691-692   D	Woodcutter and the king saying his prayers.
Story	1974	692   D	Holy Man and the three blessings.
Story	1974	693   D	Woman with heavy burden who cried out for death.
Story	1974	696   D	Guru Deva asks Sanyasin for fire.
Story	1975	701   D	Garuda fails to save pigeon from death.
Story	1975	702   D	Reformer hurls a shoe during a theatrical performance.
Story	1975	709   D	Judge with a religious mother.
Story	1975	715   D	Traveller with a small lantern (2).
Story	1975	718   D	Shankaracharya and ignorant disciple.
Story	1975	719   D	Man who wanted to buy King (1).
Story	1975	722   D	Two artists (4).
Story	1975	723   D	Mahatma playing a part.
Story	1975	724-725   D	Mahatma under the tamarind tree.
Story	1975	726   D	Man running to find Param-Atman (1).
Story	1975	727   D	Draupadi and the piece of cloth (2).
Story	1975	731   D	Gandhi and his wife.
Story	1975	732-733   D	Universal brotherhood.
Story	1976	743   D	Traveller with a small lantern (6).
Story	1976	752   D	Remembering the name of father-in-law's place.
Story	1976	756   D	Learned man and group discussion.
Story	1976	766   D	Letter to Param-Atman.
Story	1976	776   D	Doctor and ill-tempered wife (1).
Story	1977	788   D	Dead dog with white teeth.
Story	1977	788   D	Stomach-ache from eating brinjals (aubergines).
Story	1977	791   D	Blind people and elephant (2).
Story	1977	795   D	Man who wanted to buy King. Further explanation.
Story	1977	796   D	Lamp-posts light the way (2).
Story	1977	799   D	Ramana Maharshi and his fast.
Story	1977	803   D	Man on ship in rough weather.
Story	1977	804   D	Wrong mantra and goddess: Kreem and Kleem (1).
Story	1977	805-806   D	Snake who was told he could hiss.
Story	1977	808   D	H.H. and the erotic sculptures.
Story	1977	808   D	Lion, goat and armed lion tamer.
Story	1977	809   D	Guru and milk of lioness (1).
Story	1977	814   D	Ants and sugar (4).
Story	1978	825   D	Khumba Mela - how it started.
Story	1978	829   D	Guru whose disciple was caught in a whirlpool (2).
Story	1978	830-831   D	Rakshu and Indra, life is a drama.
Story	1978	837   D	Guru Deva refuses initiation to young man.
Story	1978	841-842   D	Two artists (5).
Story	1978	855   D	Man and Siddhis which led to his death.
Story	1979	876   D	Krishna and Sudama: Param-Atman and Jiva.
Story	1979	878   D	Bharata and enthronement of Rama.
Story	1979	879-880   D	Budhu acting in Rasleela, 'I am ten-headed Ravana'.
Story	1979	881   D	Lamp-posts light the way (1).
Story	1979	885   D	Man who wanted to buy organiser of exhibition.
Story	1979	893   D	Black horse (2).
Story	1979	897   D	Tulsi Das, boy crossing river and mantra.
Story	1979	904-905   D	Holy Man choosing a disciple and asking him to fill a waterpot.
Story	1979	905   D	Death of Bali (Atman lives on).
Story	1979	913   D	Brahma's holiday.
Story	1979	913   D	Two artists (6).
Story	1979	929   D	Ants and sugar (5).
Story	1979	934   D	Four horse carriage (2).
Story	1979	941   D	Boy and pen.
Story	1979	942   D	Old lady with many desires.
Story	1979	946   D	Valmiki - how he became still while repeating Mira, Mira, Mira.
Story	1980	958   D	Guru whose disciple was caught in a whirlpool (1).
Story	1980	968   D	Valmiki apologised for his misdeeds and was taught stillness.
Story	1980	976   D	Abhimanyu led battle despite inadequate knowledge.
Story	1980	980-981   D	Way of catching monkeys using a pot.
Story	1982	988   D	Holy Man and the bamboo pole (1).
Story	1985	1001   D	Rich man with too many worries.
Story	1985	1005   D	The man who told H.H. he could call up spirits of the dead.
Story	1985	1006   D	Vishwanath and his disciple who could read his mind
Story	1985	1007   D	Father and son at station.
Story	1988	1025   D	University professor challenged by his students.
Story	1989	1037-1038   D	Indra discovers the limitations of the gods.
Story	1989	1046   D	Holy man who wanted certificate of realisation.
Story	1989	1054   D	Pumpkin and mango tree (2).
Story	1991	1061   D	Snake and mongoose (3).
Story	1991	1061   D	Sacrifices by Dadhichi and Shivi.
Story	1991	1062   D	Prajapati and his son Kach: giving up (3).
Story	1991	1064   D	Snake and mongoose. Further explanation.
Story	1991	1065   D	Mahatma under the tamarind tree. Further explanation.
Story	1992	1071   D	Valmiki the robber (2).
Story	1992	1073   D	Handicapped beggar.
Strings	1971	518   D	R. compares H.H.'s description of our desires being 'like strings pulling us towards the world' to Ouspensky's 'Man is a marionette pulled by invisible strings'.
Study	1979	871-872   D	First stage of knowing.
Study Society	1982	985   D	H.H. expresses his wishes for R. to continue inspiring members so that the Society can enlarge its scope to serve the nation and inspire others with true knowledge and confidence.
Study Society	1991	1057   D	Q. on how the Study Society can help resolve conflicts and wars in the world. H.H.: Truthfulness. Practise consistency between thought word and deed.
Study Society	1991	1058-1059   D	Advice on causes of conflict and how to solve. Should find wise, experienced and proven impartial person to judge, and then accept the resolution.
Study Society	1991	1059   D	Interested parties in the Study Society should seek the judgement of a wise, impartial, experienced person to resolve the conflict. All should accept the resolution.
Study Society	1991	1067   D	Message to Society to stay united and by supporting each other uphold the duties for the smooth running of the organisation.
Subject-object	1971	505   D	Krishna play teaches people that they should feel united with the Absolute, and do away with subject-object duality, performing duties and fulfilling needs with detachment.
Subject-object	1980	972   D	Dissolution of subject and object division through use of reason to differentiate between the body and the spirit.
Subject-object	1989	1031   D	These are one in consciousness but in expression this natural unity takes triformal mode.
Substance	1967	311-312   D	'In the beginning was the Word'. Substance is Absolute, sound is Word and world is meaning.
Substance	1967	314   D	W. asks about becoming the substance of the mantra. Substance is of two types - immobile and mobile. In true meditation one becomes the immobile substance.
Substance	1967	315   D	Substance is same; difference is in mobility. Atman is immobile.
Substance	1967	320   D	Science examines coarse substance of world.
Substance	1967	325   D	What is it that gives up, e.g. Ganges water and water in bottle.
Subtle body	1964	122   D	The physical body dies, the subtle body carries imprint in the next form.
Subtle body	1964	125   D	Causal, subtle and coarse. Everyone different in coarse and subtle but all same in causal.
Subtle body	1964	130   D	In sleep, consciousness moves to the subtle body.
Subtle body	1964	133   D	Long drawn-out mantra has deeper and more subtle effect on the subtle body.
Subtle body	1964	141   D	To keep the image of Realised Man in one's mind, first try to grasp the physical form in the mind, and then the subtle body of Realised Man would fill in by remembrance.
Subtle body	1964	167   D	Only in human form can good or bad be added to essence. This remains in subtle body and moves through different cycles of life.
Subtle body	1965	284   D	Means of communication between two worlds or two lives.
Subtle body	1967	299   D	Subtle body and veils. Subtle body is made of conscious material.
Subtle body	1967	330   D	Relationship with disciples living far away established through subtle, cosmic body.
Subtle body	1968	341   D	Subtle body may take on luminous form.
Subtle body	1968	343   D	Subtle body has different time/space scale.
Subtle body	1968	344   D	Humans have possibility of refining and developing the subtle body.
Subtle body	1968	347   D	If one has performed unjust actions, the subtle body will be affected and the effect passed on the physical level. See story of Krishna tricks Dromacharya on pages 347-348   D.
Subtle body	1968	349-350   D	Relationship with Atman and with physical and causal bodies.
Subtle body	1968	350   D	Both physical and subtle bodies are limited, but limits of subtle body are more extensive.
Subtle body	1968	354-355   D	Forces of the subtle body are always available and can appear miraculous. But not used except in emergencies.
Subtle body	1968	355   D	One who is restful in subtle body can be skilful in actions. Meditation gives rest for the subtle body.
Subtle body	1968	360   D	Crystallisation of subtle body (Manas, Buddhi and Chitta) means removing ignorance. Influences from within and without can all be used to clear ignorance.
Subtle body	1970	388-389   D	Three bodies in relation to disease. Ailments of subtle body must be treated according to own level See story of Millionaire patient, and sweets on page 389   D.
Subtle body	1970	391-392   D	Description of subtle body under influence of Gunas. See story of Ants and sugar (3) on pages 391-392   D.
Subtle body	1970	392   D	Contains four parts like gears - Buddhi, Manas, Chitta and Ahankar.
Subtle body	1970	394-395   D	Light of Chetan Shakti available to four parts of subtle body, coloured by feeling of 'I and mine.'
Subtle body	1970	396   D	Four divisions of Antahkaran manifest in two different places on subtle level: Bhawana and Chitta in the heart, thinking, reasoning and feeling of 'I' in the head.
Subtle body	1970	455   D	On Self-realisation, one sees that the physical, subtle and the causal bodies are illusion. The subtle body creates the physical body and is an emanation of the causal body.
Subtle body	1971	511   D	Aham experiences everything through the subtle body and senses, but can't be experienced by the subtle body.
Subtle body	1976	771   D	Subtle body is a dream state in which no action takes place.
Subtle body	1977	794   D	Subtle body can certainly be controlled.
Subtle body			See also: Sukshma Sharira
Subtle level	1964	141   D	Subtle influences are given by Realised men only.
Subtle level	1968	337   D	Death of airman before initiation. H.H.: He has made a start on the way on the subtle level and will continue the work in the next life.
Subtle level	1968	340-342   D	Communication on subtle level.
Subtle level	1968	357   D	Different time scale on subtle level. Example of going to Badrinath with physical body and with subtle body.
Subtle level	1968	364   D	Guidance on meditation on subtle level.
Subtle level	1968	368   D	Music and influence on subtle (words) and causal (sound and rhythm) levels.
Subtle level	1968	370-371   D	Good company: real Satsang is company of Absolute. Difference seen on the subtle level.
Subtle level	1973	622   D	Rest at subtle level appears between the fulfilment of one desire and the initiation of the next desire.
Subtle level	1978	829   D	Communication with others at subtle level. See story of Guru whose disciple was caught in a whirlpool (2) on page 829   D.
Subtle level	1979	924   D	H.H. always with us on subtle level.
Subtle world	1968	344   D	Power of subtle world very great but can only be used by peaceful people to help.
Subtle world	1968	369   D	Light of knowledge for finding what is lost in subtle world.
Subtle world	1974	646   D	Unity of subtle and physical worlds: work through both.
Subtle world	1982	995   D	There is a subtler state of physical form, Tanmatra, from which the elements arise. So physical comes from subtle.
Successor	1965	275   D	Twelve years are long enough to hold position of Shankaracharya; then should make way for successor.
Suffering	1964	137   D	Main theme of Christianity in life is suffering.
Suffering	1964	162   D	All Realised men all over the world have only one desire that humanity should be relieved of suffering and avail themselves of bliss.
Suffering	1965	241-242   D	One should not judge the condition of the Atman by poverty or sickness. Always look to the cause—what brings misery? It's not caused by lack of food or clothing.
Suffering	1966	291   D	Atman and subtle body are not subject to sufferings of physical body. Different attitude nullifies pain - you are not the body.
Suffering	1972	536-537   D	Fully realised person does not feel suffering. Pain and suffering are different things. All embodied beings are subject to physical pain.
Suffering	1973	606   D	No one other than Kunti has ever asked to be given adversities. See story of Kunti. Suffering as a boon (2) on page 606   D.
Suffering	1974	657   D	Difference between pain and suffering. See story of Holy Man and abscess on page 657   D.
Suffering	1974	658   D	If one can professionally help to relieve people of pain, that is good. But the greatest service to humanity is relief from grief - emotional suffering.
Suffering	1979	912   D	RG asks re suffering and a loving creator. H.H.: the whole creation is a drama - the artistic creation of the Absolute. Once you know this, you don't see anything as misery. See story of Brahma's holiday on page 913   D.
Suffering			See also: Adversity
Sugar			See: Sweetness
Sukshma Sharira	1979	932   D	Example of sun and light in house: purified Antahkaran.
Sukshma Sharira			See also: Subtle body
Sun	1964	126   D	As part of our mantra, A, Sun, means illumination.
Sun	1964	133-134   D	Sun is the same to us as Prana (vital breath) is to the body. Right side of body influenced by sun.
Sun	1965	254   D	Different effect on Realised Man and common man.
Sun	1970	403   D	Used as analogy to explain 'ever-shining, ever-real Atman ...'
Sun	1979	932   D	Example of sun and light in house: purified Ahankar.
Sun	1989	1046   D	Trying to locate the Sun with the help of a lantern goes against all common sense. So one cannot seek that light which powers even the Sun with the little lantern of a piece of knowledge.
Super­imposition	1969	378   D	Concepts like 'form superimposed on substance' and 'clouds hiding the sun' describe temporary phases. Don't give them substance.
Super­imposition	1970	399-400   D	Even when Antahkaran is superimposed on Atman then Atman is still free.
Super­imposition	1971	513   D	H.H. comments that R. superimposes the ills of others on himself and seeks cure through his own experience.
Super­imposition	1972	580   D	D.S. We superimpose limitations on the Self - 'I am father', 'I am mother'.
Super­imposition	1972	597   D	When people worship stone statues they are worshipping an idea of God superimposed on the statue.
Super­imposition	1979	898   D	Meditation does not give anyone something he does not already possess. It's all there but a cover has been superimposed on Atman.
Super­imposition	1988	1023   D	Easy to mistake voice of Manas, Buddhi, Chitta or Ahankar for voice of Atman because superimpositions are commonplace.
Super­imposition	1992	1070   D	When players forget that the drama is for the pleasure of the Absolute and superimpose their own preferences, love for one thing can turn to hate for another.
Super­imposition	1993	1071   D	Everyone is full of pure and loving Samskars, but bad Samskars are superimposed.
Super­imposition	1992	1072   D	Attachment and hate are not initiated by the Absolute, but superimposed by Antahkaran as a result of a strong preference.
Super­imposition	1993	1084   D	By rational analysis one can see that Consciousness does not change. The physical world is a superimposition on Consciousness.
Surrender	1964	122   D	No feeling is wanted during meditation. The meditator doesn't have to do anything, not even surrender.
Surrender	1965	234   D	Love is a sort of stream in which the disciple surrenders himself to the mercy of the stream.
Surrender	1970	428   D	Complete surrender needed to melt heart before starting to meditate.
Surrender	1972	589   D	D.S. Surrender ego or individual intellect to get full activity and power, and avoid exhaustion which comes from failure.
Surrender	1972	593   D	D.S. If you have surrendered completely to your Guru you create such a force in him that he will satisfy you.
Surrender	1975	726   D	Feeling of surrender is the gate to liberation.
Surrender	1975	730   D	Attachment to world and need to set right priority, e.g. balance - when two pans empty, level is horizontal.
Surrender	1977	801   D	Even after surrendering to Absolute you will have to use your Buddhi and do the work. If Buddhi is surrendered, answers to questions and problems will be available.
Surrender	1977	802   D	The Self itself surrenders Buddhi.
Surrender	1977	810   D	Surrender in Bhakti is to someone or something creating distance, but in the path of knowledge, reasoning leads to the realisation that one is the Absolute.
Surrender	1978	841   D	By surrender all Samskar goes, both good and bad. We become one with the Almighty. Surrender is necessary in all three ways.
Surrender	1979	936   D	Surrender of actions is Bhakti but Param-Atman controls results, good or bad.
Surrender			See also: Offerings
Sushumna	1965	244   D	Ida, Pingala and Sushumna: three forces of the Mantra.
Sushumna	1978	822   D	Sushumna, nerve in body - represents Jupiter in relation to celestial world.
Sushumna	1988	1020   D	RG asks about Ida, Pingala and Sushumna in relation to meditation. H.H. describes the rise of consciousness through the Chakras.
Sushupti	1969	377   D	Wakefulness, dreaming and Sushupti (deep sleep): one of the triads in the world.
Sushupti	1975	728   D	Second state of being; deep sleep and knowing nothing.
Sushupti	1978	858   D	Rest before and after 'play' in drama.
Sushupti	1979	919   D	In deep sleep, Sushupti, there are no impressions, although brain, body, senses, Prana and consciousness are present.
Svabhava	1980	968   D	Svabhava is what is habitual to the individual - the product of Samskar and the environment in the world. R. suggests it is equivalent to 'personality' in Ouspensky's system. See story of Valmiki apologised for his misdeeds and was taught stillness on page 968   D.
Swaroop, Narayan	1978	835   D	Conversation with Narayan Swaroop about life in H.H.'s ashram.
Swatantra	1989	1052   D	Freedom in Sanskrit is Swatantra - Self and discipline. Paratantra is the opposite of Swatantra - dependence, when one doesn't have control of actions.
Sweetness	1970	469   D	How we take help of concrete to get at abstract.
Swimming	1962	40   D	Swimming e.g. of learning to swim in relation to help from teacher.
Swimming	1962	43   D	Swimming e.g. of learning to swim in relation to help from teacher.
Swimming	1962	65   D	Realised Man teaches like a swimming instructor.
Symbol	1968	360-361   D	Symbol of Enneagram used also in India and its relation to Laws of Three and Seven.
Synthesis of teachings	1967	314   D	When there was chaos of ideas, the first Shankaracharya provided synthesis of Truth.
Synthesis of teachings	1974	648-649   D	H.H. explains how his talk at the Mela concerned the synthesis of two streams of discourses, Bhakti and Adyatma (unity).
Synthesis of teachings	1988	1025   D	Giving priority to conscious work will allow a synthesis of all three teachings. (PDO, FCR, H.H.)
System	1961	3   D	Instruction to find the source of the System.
System	1961	7   D	Maharishi asks about Ouspensky and the System.
System	1961	7   D	Our System and the meditation originally went hand in hand.
System	1962	39   D	The Laws of Three and Seven in our System are the same as in H.H.'s System.
System	1962	43   D	We can incorporate ladder of seven stages with our System.
System	1962	63   D	Confirmation of common origin of H.H.'s and Ouspensky's systems.
System	1965	242   D	The Absolute provided the System to free men from identification. This system is therefore not man-made.
System	1971	491   D	Different systems of discipline have been created for different types. Analogy of three types of creature that lay eggs.
System	1977	819   D	H.H. says his tradition and our System (Ouspensky's) are same. There is nothing outside his tradition because it is the tradition of the Absolute.
System	1979	889   D	Need to stick to one system to develop. Regulate giving of system of knowledge to develop responsibility.
System	1979	906   D	Confirmation of unity and source of systems, (in relation to quote from 'New Model' regarding the various Yogas).
System	1979	922   D	Philosophers have described the universe in different ways to meet requirements of time, place and culture. Source and end of all systems the same.
System	1985	1004   D	H.H.'s system is not the only source of knowledge - there should be no problem in using what is helpful from Ouspensky's system.
System	1993	1079   D	H.H. has taken great care to help by providing knowledge and a system of discipline: it is up to us to use it to remove obstacles of our own free will.
Systematic proposition	1985	1000-1001   D	H.H.'s response to results of MA and RG's task: make a systematic proposition for how to bring about Justice and Equity.
Systematic proposition	1985	1002   D	H.H. advises: learn to be united, then justice and equity will prevail in thoughts, actions and words.

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