The Record of Shankaracharya Audiences – Index M

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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
Macrocosm	1964	133   D	We are a duplicate in microcosm of the macrocosm.
Macrocosm	1964	143   D	The macrocosm and the microcosm are both created from the same elements; what is in the Universe is in us too.
Macrocosm	1964	149   D	During meditation when relation is established between the corresponding spheres of microcosm and macrocosm, then one gets certain experiences. They are not the goal.
Macrocosm	1964	156   D	One who knows the Self knows the Absolute. The Self is the Absolute in microcosm. Details of same five elements in macrocosm and microcosm.
Magic	1970	454-455   D	All creation is illusion, like a magic play made by magicians.
Magnetic Centre	1962	66   D	Strong quality of essence leads a man to the Way.
Magnetic Centre	1962	80   D	Stage one of ladder indicates magnetic centre.
Magnetic Centre	1979	907   D	Magnetic Centre and finding School. Best way of spreading the message is for people to tell their friends.
Maha­purush	1991	1066-1067   D	We can receive knowledge through the words of wise men (Mahapurush) who sometimes create stories or myths to convey their experience.
Maharishi	1961	1-4   D	Meeting Maharishi. Recognition of source of System. With Maharishi at Rishikesh.
Maharishi	1964	150   D	Problem of attacks by Maharishi now resolved by H.H. He gives instructions on the differences in approach to meditation.
Maharishi	1979	916   D	Maharishi questions authority for our Mexican groups to initiate.
Mahat Tattva	1968	362-363   D	The elements beyond the manifest world. The universal or individual being.
Mahat Tattva	1979	883   D	Soul of the cosmos.
Mahat Tattva	1982	995   D	From Prakriti and Mahat-tattva come all the manifest and physical forms.
Mahat Tattva	1989	1051   D	Mahat Tattva is manifestation of Prakriti. Universal Manas is the Sattvic expression of Mahat-Tattva.
Mahatma(s)	1972	597   D	Role of Mahatmas in Indian history is to give tactful advice to the common man. See story of Ajamila and young son Narayana on page 597   D.
Mal	1965	269   D	Meditation the best way of removing the three obstacles.
Mal	1968	372   D	Four states of mind as obstacles to Samadhi.
Mal	1970	450   D	Dirt, Mal, prevents knowledge penetrating the Antahkaran and so hampers pure reason, Viveka.
Mal	1971	498   D	Work of Holy Man through knowledge, being and devotion, by removing Mal, Vikshepa and Kashaya.
Mal	1971	502   D	When mind spreads over world of distraction (Vikshepa) - must be brought back to a point.
Mal	1975	711   D	Hindrance to use of three graces.
Mal	1976	760-761   D	Mal is laziness, defects, impurities which are a hindrance to meditation - holy action removes them.
Mal	1978	846   D	Chitta is affected by Mal and Vikshepa.
Mal	1979	906   D	Hard layer covering the Self which prohibits understanding and prevents questions arising.
Mal	1979	921   D	Opaque covering (e.g. of house). Process of action creates Tamas which is Mala. Taking truth for untruth.
Man	1976	757   D	Man does not need a body to exist.
Man	1979	868-869   D	Special role of man and place in creation.
Man	1980	970   D	Atman of man is the same as Atman of woman, but form, functions and natural aptitudes differ.
Man	1980	971-972   D	Hard and soft types of men. Behaviour and characteristics different.
Manas	1961	19   D	Only Manas responsible for bondage or freedom.
Manas	1964	143-144   D	Moving mind looks for happiness in getting and experiencing things.
Manas	1964	155-156   D	Manas becomes one with object of senses, so be attentive. Creation of pleasure and pain is of the mind. Control of Manas is easier if body is still.
Manas	1964	160   D	Body and eyes are the two main sources to attract the Manas (mind). Once the body is still and the eyes closed most of the distractions are avoided.
Manas	1964	170-171   D	Manas is the mouthpiece of desires; through this all desires are expressed before senses take over to act. A weak Buddhi loses control over Manas.
Manas	1964	186-187   D	Imagination occurs when mind is not controlled by Buddhi. Mind's nature is to be active: give it useful work. See story of Parents trying to choose unborn son's career on page 186   D.
Manas	1964	195   D	One should never allow the Manas (mind) to go free. It is a very important link in our being so it must always be under control of pure Buddhi.
Manas	1964	195   D	The mind (Manas) thinks that the world is true and likes to live with it in ignorance. This is illusion.
Manas	1964	196   D	To stop the inner and outer working of Manas, one should take the help of Buddhi. Two ways of avoiding useless mental activities: Anvaya and Vyatireka.
Manas	1964	197   D	The efforts on body, Manas and Buddhi are simultaneous through knowledge and discipline. Essential effort is only that which removes the present barrier of body, Manas or Buddhi.
Manas	1964	198   D	Buddhi is like a wife and Manas like a son. Their company is necessary.
Manas	1964	200   D	See that 'wife' (Buddhi) is pure and 'son' (Manas) obedient.
Manas	1964	211   D	Always feed Manas and Buddhi with pure and positive emotions.
Manas	1965	225   D	Manas is naturally full of movement.
Manas	1965	226   D	Manas serves Atman through desires.
Manas	1965	231   D	Doubts produced by Manas and Buddhi.
Manas	1965	272   D	Manas and wandering glances. See everything without attachment.
Manas	1965	278   D	Ignore distractions and don't let Manas get lost in them. See story of Horse who couldn't drink on page 278   D.
Manas	1965	282   D	When the body is relaxed, it takes a while for Manas to come to stillness, but will do so if deprived of further energy.
Manas	1968	347-348   D	Role of Manas and Buddhi in governing one's actions: influences on physical health.
Manas	1968	363   D	Manas and Mahat Tattva: the individual and universal intermediaries with phenomenal world. Manas can cause bondage or liberation.
Manas	1968	364-365   D	Teacher provides guidance for Manas and if this is insufficient, knowledge for Buddhi to help in meditation. Ultimately discrimination must be by individual himself.
Manas	1970	391-392   D	Functions of Manas - relation to Buddhi and influence of Gunas. Desires first arise in Manas. See story of Ants and sugar (3) on pages 391-392   D.
Manas	1970	394   D	Ways to improve functions of Manas i.e. practise having good desires.
Manas	1970	404   D	Bhawana springs from Chitta and Manas. Desire first glimpsed by Manas, then Chitta (memory) provides knowledge - sometimes abundant, sometimes scanty.
Manas	1970	405   D	Increase of Sattva possible only when Chitta, Manas and Buddhi come together and there is no division between them.
Manas	1970	415   D	Meditation enables Manas and Buddhi to be unaffected by disease in the body, and helps the person withstand pain.
Manas	1970	478   D	Atman contains Buddhi, Buddhi contains Manas, Manas contains body.
Manas	1971	482   D	Buddhi and Manas two aspects of mind which cover the Param-Atman. See story of Seven gates. Keys of the kingdom. Explanation (1) on page 482   D.
Manas	1971	492   D	Vehicle for desires and counter desires. If impure, will desire more and more sensual things.
Manas	1971	510   D	Untrained Manas considers physical and sensual enjoyments more important. Causes conflict between pull of the world and pull of the School.
Manas	1972	552   D	With deepening practice of merging of everything into Self, mind (Manas) would shed its burden and become filled with joy. See letter on page 551   D.
Manas	1972	559   D	Two kinds of good impulse and good resolution - one from Manas and one from Buddhi.
Manas	1972	566   D	D.S. Mind (Manas), through imagination, takes a reel of film and focuses it on the screen. Buddhi chooses. Ahankar says 'this my action'.
Manas	1973	615   D	Make sure Manas follows Buddhi which follows Atman, rather than Buddhi bending towards Manas which follows external pleasures.
Manas	1974	661   D	Manas behaving like general servant: train as such.
Manas	1974	667   D	The reliable personal servant is purified Manas.
Manas	1974	668   D	Handle our faithful servant Manas very gently, and encourage it. See story of Snake and mongoose (2) on page 668   D.
Manas	1974	691   D	Actions need to follow intellect (Buddhi), not Manas.
Manas	1974	694   D	If Buddhi becomes stronger, Manas becomes weaker, and vice versa.
Manas	1974	695   D	In order to keep untrained Manas quiet, keep the spirit of service in all your actions, however high or lowly. See letter on page 673   D.
Manas	1976	760   D	Originates in heart.
Manas	1976	778   D	Paper from H.H. on the parts of the Antahkaran. Explanation of Manas - that which thinks 'I should be having this'.
Manas	1976	784   D	Manas is like a fly which will sit on filth as readily as on our food. It is therefore capable of a lot of mischief and we should never show it any mercy.
Manas	1977	807   D	If Manas and Ahankar give the orders there is no consistency of thoughts, words and actions.
Manas	1978	823   D	Ahankar and Buddhi make decisions, Manas and Chitta do the thinking.
Manas	1978	832   D	If body and breath are still in meditation, Manas will follow suit.
Manas	1978	842   D	Manas places 'files' before Buddhi to decide.
Manas	1978	863   D	It is Manas that raises questions.
Manas	1979	877   D	Manas as one of the servants. Need to control otherwise it will try to lead you astray.
Manas	1980	956-957   D	Description of machine with belt and pulley to describe function of Manas, Chitta and Chetan Shakti.
Manas	1980	978   D	Manas must follow the mantra - mantra should not follow Manas.
Manas	1982	988   D	The moving mind in meditation - e.g. of files being brought for consideration. How to bring mind to stillness. See story of Holy Man and the bamboo pole (1) on page 988   D.
Manas	1989	1051   D	Universal Manas is the Sattvic expression of Mahat-Tattva. Manas can move towards useless activities in ignorance, or scale the path of liberation through Satsang.
Manas	1993	1085   D	If Manas is at peace and under one's control, it takes impressions as they are - true impressions and necessary desires.
Manas			See also: Antahkaran
Mandukya Upanishad	1964	181-182   D	Quote from Mandukya Upanishad and diagram illustrating Pranas.
Mandukya Upanishad	1982	987   D	Importance of complete stillness. Body first, then eyes, then mind. Mandukya Upanishad - 'frog' - three jumps to stillness - body, eyes, mind.
Manifesta­tion	1967	298   D	Manifestation of names and forms - Chit/Chitta.
Manifesta­tion	1967	299   D	World of forms is five elements: different level from subtle body which is conscious material.
Manifesta­tion	1967	300   D	Causal body is source of all names and forms - reached in deep meditation.
Manifesta­tion	1967	303   D	World of manifestation is external consequence of primordial sound.
Manifesta­tion	1967	305   D	Manifestation starts with Prakriti and with Sattva as the finest of the Gunas.
Manifesta­tion	1967	310   D	Whole universe is governed by Law of Three, and first manifestation is Sattva, Rajas and Tamas.
Manifesta­tion	1967	311-312   D	'In the beginning was the Word' - word is sound and idea manifesting in different stages.
Manifesta­tion	1967	330   D	In unity there is no manifestation.
Manifesta­tion	1968	338   D	Process of manifestation. Law of cause and effect. The appearance of a form in time is known as Punarjanma.
Manifesta­tion	1978	858   D	Manifest and unmanifest nature of Param-Atman.
Manifesta­tion	1979	932   D	Two ways - cause and effect in relation to Bhakti and Jnana.
Manifesta­tion	1989	1029   D	All manifestations come from Param-Atman. But individuals who have acquired some knowledge establish their individuality and this feeling of independence creates a barrier.
Manomaya	1978	830   D	We 'like' this, we 'don't like' that - Sankalpa/Vikalpa.
Mantra	1961	16-17   D	Explanation of the meaning of our mantra - three syllables.
Mantra	1961	16-17   D	Advice for someone who does not get good results from meditating. Use written form of mantra or photo of holy person. See Q. page 15   D.
Mantra	1961	19   D	Advice on pronunciation of mantra. See Q. page 18   D.
Mantra	1962	31   D	There are different mantras. A person must keep to the same mantra.
Mantra	1962	34   D	R. asks re mantra being like arrow - dipped in poison kills, but dipped in balm can heal.
Mantra	1962	36   D	W. asks re different effects of meditation. Answer, 'due to Gunas'.
Mantra	1963	84   D	Present mantra should be good enough for the moment. If problems arise, something may be suggested. See Q. page 83   D.
Mantra	1964	102   D	Advice for someone who has problems with the mantra.
Mantra	1964	113   D	If thoughts intrude during meditation drop them and start the mantra again.
Mantra	1964	118-119   D	When the mantra is felt by body, mind and heart simultaneously, then the real peace is felt.
Mantra	1964	122   D	One doesn't have to recollect guidance in meditation, but only to repeat the mantra. Otherwise you will break the rhythm of the mantra.
Mantra	1964	122   D	If one meets blank wall in meditation, pick up mantra again and start. When there is only mantra there can be no wall.
Mantra	1964	124   D	At start you have to say mantra and repeat few times till it takes over. Must find its own natural rhythm: should be automatic.
Mantra	1964	126-127   D	How to help people with difficulty. Saying loudly or seeing written word. Explanation of alphabetical meaning.
Mantra	1964	133   D	Long drawn-out mantra has deeper and more subtle effect on the subtle body.
Mantra	1964	135   D	Four types of mantra: 1. Our Mantra; 2. and 3. Each use different Mantras; 4. Recluse.
Mantra	1964	137   D	A. suggests the Mantra is the Word of the Absolute, its rhythm that of creation.
Mantra	1964	138   D	Our own Mantra should help us in any physical difficulties.
Mantra	1964	143   D	If mind is taken up with outside noise then the mantra is in a shallow part and must go deeper for the true light.
Mantra	1964	146   D	During active work and pressing times one can remember the mantra and that should be enough to recharge.
Mantra	1964	148   D	Movement of mantra to base of spine. These experiences are sidelights. One should never take these for the goal.
Mantra	1964	151-152   D	What it means when the mantra goes faster and faster, lifting one's consciousness to the top of the head.
Mantra	1964	154   D	Whenever there is a free moment you remember the Atman with the help of the mantra.
Mantra	1964	156   D	Mantra disappears once one's consciousness is united with the Self.
Mantra	1964	164-165   D	Mantra has always existed and always will. It is universal sound not bound by space time.
Mantra	1964	165-166   D	Letter from R. and diagram re mantra and spinal cord.
Mantra	1964	183   D	Pranas create the subtle sound through which the mantra is created.
Mantra	1964	183   D	R. asks re mantra going on all the time. This is a stage when mantra goes deeper into the subtle body so that the sensation also goes into its subtler form.
Mantra	1964	185   D	The mantra should settle down around the heart and enlighten all other parts of the body.
Mantra	1964	185   D	Don't pitch the mantra. Just start and follow its rhythm. Don't look for anything, not even for Sattva.
Mantra	1964	190-191   D	Between one action and another one could remember the mantra. But one should not meditate on the train, or when acting as barrister in court.
Mantra	1964	193   D	Mantra connects the inner force to the outer force, Atman to the Absolute.
Mantra	1964	196   D	When mantra reaches subtle state you only need to follow it and allow it to act as it likes.
Mantra	1964	211   D	H.H. comments on use of 'Shiva' as mantra.
Mantra	1965	230   D	Three effects of mantra: burning/destroying, light and peace.
Mantra	1965	231   D	Rhythm: give it momentum then let it go. Don't try to create a rhythm. Energy: deep dive into Self on causal level and get extra energy.
Mantra	1965	242   D	Does the Mantra remain with us in the next life? H.H. advises realisation in this life: don't look beyond, it is unnecessary.
Mantra	1965	244   D	How three forces of mantra rise via Ida, Pingala and Sushumna.
Mantra	1965	244   D	Using visual form of mantra: should only be done in rare cases.
Mantra	1965	257   D	Mantra guided by Atman like magnet and iron filings.
Mantra	1965	259   D	Mantra cleanses (three rooms).
Mantra	1965	260   D	Different types of mantra, but only a few lead to Self-realisation.
Mantra	1965	269   D	Mal, Vikshepa and Avarana removed by mantra.
Mantra	1965	272   D	Guru is Absolute for disciple, creates mantra in Antahkaran of disciple.
Mantra	1965	281   D	Should one remember the mantra when confronted with quarrelsome wife?
Mantra	1965	287   D	Those leading others can be asked to hold mantra during short periods of rest.
Mantra	1967	303   D	W. asks if mantra is appreciated as sound or substance. Mantra is just a rope. In deep meditation one doesn't appreciate: one becomes. Start mantra, do nothing and just follow it.
Mantra	1967	303   D	Creation of mantras based on principles of sound.
Mantra	1967	311   D	Q. re. breathing and meditation. Mantra is independent of all rhythms of breathing and blood flow.
Mantra	1967	311   D	Remembering the sound is not essential, but being conscious of rhythm of mantra is necessary until deepest level is reached.
Mantra	1967	314   D	Mobile and immobile existence. If there is any appreciation of sound, one is separated from the immobile.
Mantra	1968	356   D	Three stages in meditation: primary - preparing the body; intermediate - attending to mantra; creative - Samadhi.
Mantra	1968	359   D	Before introducing the mantra, tell yourself there is nothing to look for - just attend to the mantra.
Mantra	1968	365   D	Changes in vibration of mantra in the body.
Mantra	1970	400-401   D	Vedic mantras recited by H.H. before and after meditation.
Mantra	1970	454   D	The will of the Self is mantra, and through pronouncing mantra everything is created.
Mantra	1970	464   D	Use of mantra on getting up in the morning and on going to sleep and when starting an activity (repeat 11 times).
Mantra	1970	469   D	To get at abstract we take help of concrete, i.e. mantra to reach Param-Atman. Example of sugar and sweetness.
Mantra	1971	502   D	Repetition of mantra during sleepless night will give enough Tamas to provide rest. Pratyahara from eightfold yoga system.
Mantra	1971	503   D	Mantra becomes subtler during meditation until it is experienced as One.
Mantra	1971	503   D	Experience of mantra returning when person regains consciousness after an accident. Illustrates the importance attached to the mantra.
Mantra	1971	505-506   D	Q. about allowing 'flowing mantra' to arise during daily activity. H.H. says it has some use but is not a substitute for prescribed method.
Mantra	1972	547   D	Direct experience of the being of Param-Atman is reached through meditation and comes with the sound of the mantra. See letter on page 546   D.
Mantra	1972	559   D	Meditator, act of Meditation and Mantra become one in full meditation.
Mantra	1972	588-589   D	D.S. There are three methods of repetition: making the sound vocally, moving the lips but with no sound, mental repetition. The third is 1000 times more powerful than the others.
Mantra	1972	597   D	Mantra, creative sound, as vehicle of transformation. See story of Ajamila and young son Narayana on page 597   D.
Mantra	1973	603   D	Mela talk on the special attractions and attributes of the word 'Ram'.
Mantra	1973	604   D	Recitation of the mantra is useful even if not able to sit in the prescribed manner, so don't postpone - do it in whatever way circumstances permit.
Mantra	1973	615   D	Suggestion of mantra 'Shiva' for someone with old impediment who has trouble with usual mantra.
Mantra	1973	625   D	Journey from individual to universal, leading to profound silence, 'One without a second'. Bridge over which one has to throw one's belongings of desires and activities.
Mantra	1974	644   D	Mantra is still present in Samadhi, but is transcended in Turiya. Three aspects of our mantra.
Mantra	1974	686-687   D	The mantra means your own Atman. Example of a pot made out of earth (clay).
Mantra	1975	717   D	Use of a suitable mantra if practised in the proper way would lead to achievement of one's desires.
Mantra	1975	735   D	Mantra/meditator/act of meditation becoming one.
Mantra	1976	758   D	Use of mantra during daily life. Manas should be realising that repetition of the mantra is going on.
Mantra	1976	759   D	Heart should be able to listen to recitation of mantra, Manas should know we are reciting.
Mantra	1976	766   D	Reasons for secrecy.
Mantra	1976	768   D	There should be absolute peace in meditation. The knowledge that the mantra is going on should stop.
Mantra	1977	800   D	For people who seem stuck, say aloud a couple of times, with eyes shut, and then let it go as deep as possible.
Mantra	1977	818   D	Make the mantra so prominent in one's life that one leaves the world with it.
Mantra	1978	828   D	Pronounce mantra aloud a couple of times when it's difficult to dissociate from outside world.
Mantra	1978	832-833   D	It is Chitta which repeats the mantra and gets rhythm going.
Mantra	1978	838   D	Sri Narayan: Example of H.H.'s advice to his lawyer friend. Continue doing what you are doing. Mantra slowly dissolves evil or bad habits and prevents entry of new ones.
Mantra	1978	840   D	Let it go automatically - it will go deep. Don't try to understand what is happening during meditation or depth will be disturbed.
Mantra	1978	849   D	Function of repeating the mantra is to cleanse the subtle and causal bodies. Analogy of throwing a stone into a pond - ripples spread in ever-widening circles.
Mantra	1978	850   D	Explanation and meaning of each part of our mantra.
Mantra	1978	851   D	One mantra is sufficient for both Bhakti and Jnana.
Mantra	1978	858   D	Our mantra and the relation of its three parts to Sat-Chit-Anand and to fire, life, peace.
Mantra	1979	882   D	Choice of mantra.
Mantra	1979	895   D	When meditating, often instead of attending to the mantra, our own desires fill our minds.
Mantra	1979	896-897   D	Mantra purifies Antahkaran, increases and develops the good in the individual, and makes the individual more universal. Three sounds in our mantra which have different effects.
Mantra	1979	897   D	Two traditions of mantra meditation - Vedic and Puranic. Vedic usually only for unity with Brahman. Puranic for a variety of purposes - some worldly, some spiritual.
Mantra	1979	898   D	Designed to remove shell and restore all the forces of Param-Atman in an individual.
Mantra	1979	915-916   D	Japa - spoken mantra. Useful for those who can't meditate e.g. mentally or physically ill.
Mantra	1979	920   D	Use of mantra with mental patients who need help controlling minds and thoughts.
Mantra	1979	947   D	Mantra is implanted in causal body of initiate.
Mantra	1979	951   D	Repetition of mantra connects us to the power of Samashti. Analogy of electric current.
Mantra	1980	955   D	Remedy for distracting thoughts: repeat mantra out loud, gradually reduce volume, then take it inside.
Mantra	1980	959   D	Q. re effect on a difficult child of remembering mantra and linking with child's name.
Mantra	1980	961   D	Advice on feeling sleepy or entering into dreams in meditation: recite mantra loudly with great love.
Mantra	1980	966   D	Procedure for giving the mantra at initiation. Initiator himself should check sound of mantra one week after initiation.
Mantra	1980	967   D	General principles regarding the use of different mantras in India. If in difficulty with previous mantra from Maharishi and wanting re-initiation, this may be given. But care is needed.
Mantra	1980	967   D	The purpose of the mantra is to limit the attractions of Chitta and allow concentration of being towards the deity or the Self.
Mantra	1980	978   D	Those who find mantra does not slow should be separated and told to say it aloud for ten minutes then silently. Manas must follow the mantra - mantra should not follow Manas.
Mantra	1988	1023   D	The mantra is a vehicle for reaching unity and has no separate existence once unity is reached. Unless interfered with, the mantra will merge into a single consciousness.
Mantra	1989	1034   D	Rhythm of mantra immediately influences the breathing system and refines its movements.
Mantra	1989	1042   D	Whenever one feels the agitation of Vikshepa, reminding oneself of the mantra relieves tension and tiredness.
Mantra	1989	1043   D	How to 'remind oneself of the mantra'. Just repeat once and with eyes closed stay in that stillness for a minute or so.
Mantra	1989	1049-1050   D	Repetition of the mantra should not be forced. If deeper levels cannot be achieved because of physical illness, just repeating it with love and devotion can aid recovery.
Mantra	1993	1082   D	The mantra is provided for meditation, not for its own sake. If it appears at other times, welcome it but keep it private and don't let it interfere with attention to the work in hand.
Mantra			See also: Meditation
Manu	1962	55   D	Fourfold system of Manu is not only for man; it is in everything living.
Manu	1962	77   D	What Manu said about the 'twice-born' and H.H.'s explanation.
Market	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.
Market	1980	973   D	Some see the market as necessary and likeable, and don't bother about stillness. Others find the marketplace a den of rogues and keep aloof. Both are wrong.
Marriage	1964	142   D	Marriage is a sacred bond. Once bound one should do utmost to live up to it.
Marriage	1964	142   D	The School man should be first to give concessions if partner in marriage not interested in the path of Self-realisation.
Marriage	1968	349   D	Best way of keeping good relationships is to serve the person you love and not put up any demands
Marriage	1968	365   D	Analogy with Atman uniting with Param-Atman
Marriage	1976	769   D	Real husband is the supreme power surrounding one on all sides.
Marriage	1977	803   D	Relationship of husband and wife is on the causal level. See story of Man on ship in rough weather on page 803   D.
Marriage	1989	1035-1036   D	Division of duties between husband and wife is important. If a clash takes place Prema (unattached love) is missing leading to unfortunate situations.
Marriage			See also: Husband and wife
Masculine and feminine	1974	649-650   D	Masculine and feminine are equal in creation. Everyone is Prakriti. Man and woman are no different. Everyone to be both master and servant. See story of Rama becomes Sita and Sita becomes Rama on pages 650-651   D.
Masculine and feminine	1980	971-972   D	Hard and soft types of men. Behaviour and characteristics different.
Material	1985	1000   D	Assisting others to assimilate material - give the teaching slowly, then questions will arise. If there are no questions, no further action is needed.
Material			See also: Spiritual vs material
Mathnavi	1961	6   D	Shankaracharya tells variants of stories from the Mathnavi.
Mathnavi	1971	490   D	Book VI on Justice. The Absolute cannot be deceived.
Matter	1964	121   D	The materialist gets his share of happiness, but it is momentary and temporary.
Matter	1964	131   D	Physical or material world is a world of action and movement.
Matter	1964	175-176   D	Two partners of creation - Atman and matter. Common man can't see the difference.
Matter	1964	177   D	Cannot be two truths - either matter has to be true or Spirit.
Matter	1965	230   D	Bondage is felt when Atman is said to be associated with matter, if we think that the body is the Self.
Matter	1967	307   D	In the last step, Abundance, instead of looking at the outer form of matter, one looks into the heart of matter where the Absolute abides.
Matter	1967	320   D	Science uses instruments made from physical materials to look at physical matter, so it is limited by the physical world.
Matter	1968	338   D	Consciousness and matter - the two predominant factors of creation. Material world owes its existence to consciousness and consciousness can only be manifested by matter.
Matter	1972	545   D	Difference between matter and consciousness is that of cause and effect.
Matter	1974	639   D	Absolute is not just in matter; it is everywhere. Efficient cause and material cause.
Matter	1982	993-994   D	Scientific world works on tangible matter - it does not go beyond the physical, material world.
Matter	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.
Maya	1964	119   D	H.H. relates process of creation and the process whereby we have our own body.
Maya	1964	126   D	Three hindrances to meditation - cloud is Maya, like a sheath.
Maya	1964	188   D	Absolute is creative force (Maya), and Atman is surrounded by ignorance which is a shadow of Maya. See story of Palace as an Inn on page 188   D.
Maya	1965	262   D	Rama and Lakshman - how common man treats Maya as truth. See story of Lakshman's dive (1) on page 64   D.
Maya	1965	277-278   D	Drama of Maya is universal and has to go on in eternity: use discrimination and only pick up what is important.
Maya	1969	383   D	Both of the worlds Lakshman saw were Maya. See story of Lakshman's dive (2) on pages 382-383   D.
Maya	1970	385   D	The world appears real owing to Maya. Atman is changeless and cannot be known, only felt.
Maya	1970	408-409   D	Jiva is a slave of Maya. Fear of death is part of Maya. Deceives the Jiva.
Maya	1970	412   D	Narada's riddle. Purush (Absolute) has a wife who is Maya. See story of Narada's riddle on pages 411-412   D.
Maya	1970	419   D	Maya is of two types - Vidya (Knowledge) and Avidya (Ignorance).
Maya	1970	460   D	Pure and impure. How to ignore the attractions of impure Maya.
Maya	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.
Maya	1971	504-505   D	Description of Ras Leela (Krishna play). Maya is desire to play and creator of all the beings and artifices taking part.
Maya	1971	510   D	When Maya (illusion) is fully realised, light, power, knowledge and service expands.
Maya	1971	519   D	As soon as any thought other than Param-Atman enters the mind we are in the grip of Maya or ignorance.
Maya	1972	540   D	Incarnation of Param-Atman has Maya under his full control. Ordinary person is under control of Maya. See letter on page 538   D.
Maya	1973	610   D	Path to Param-Atman via knowledge: greatest risk at the end when progress has been made and Maya tries to beguile.
Maya	1973	617   D	If we see Param-Atman in everything, Maya no longer cheats us but begins to help instead.
Maya	1975	701   D	The Jivatman can only be freed from the cobwebs of Maya through the grace of Param-Atman.
Maya	1978	858   D	Meditation is to help us understand everything is a drama - it is all Maya.
Maya	1979	877   D	Three phases of Maya: the Lord uses Maya for play; Maya keeps people away from the Lord; knowledge of Maya helps people go towards the Lord. See story of Bharata and enthronement of Rama on page 878   D.
Me and mine	1970	395   D	Light of Chetan Shakti available to four parts of subtle body, coloured by feeling of 'I and mine.'
Me and mine	1970	426-427   D	Limitations of 'me and mine' (Rajas and Tamas) relieved by Sattva ('Thee and Thine'). See story of Hanuman (the Monkey God) and Rama on page 427   D.
Me and mine	1993	1086   D	'Me' is the knower, and 'mine' is that which is owned and known. The way to liberation is to see this difference clearly.
Me and mine			See also: Neti, Neti
Me and mine			See also: Vyatireka
Medicine	1974	655-656   D	MC asks re different systems of medicine. H.H. says real medicine is the Punya - virtuous deeds through which essence (Samskar) is purified. Final disease is ignorance.
Meditation	1961	7   D	Our System and the meditation originally went hand in hand.
Meditation	1961	11   D	Real meditation is merging of meditator, object of meditation, act of meditating.
Meditation	1961	11   D	H.H. advice for people whose worries and busy life disturb their meditation. See Q. page 9   D.
Meditation	1961	13   D	Those who meditate never forget the aim of bliss.
Meditation	1961	14   D	Bliss of meditation moves with you like a shadow when you come out into the sensory world.
Meditation	1961	14   D	Two half-hours necessary, but can practise more when time is available.
Meditation	1961	19-20   D	Practical advice on meditation in early stages. See Q. page 18   D.
Meditation	1962	30   D	Meditate on a chair or on the floor, or on your bed or standing, but keep a straight back.
Meditation	1962	38   D	Takes you further than other systems of yoga, to point of complete Realisation.
Meditation	1962	48   D	Forces of evil always challenge the force of good. Meditation helps to suppress them.
Meditation	1962	50   D	The fourth system of Self-realisation is through meditation. It is designed for everyone.
Meditation	1962	52   D	Meditation and falling asleep. Gather more Sattva. Music can attract people to attend meditation.
Meditation	1962	70-71   D	If somebody's role in the world involves rushing around, he should just go along with it. But rest before meditation.
Meditation	1962	70   D	Gunas experienced during meditation.
Meditation	1962	71   D	After a busy day rest before meditating. Just turn away from memories and thoughts - don't force them out. Feelings of possibility after meditation.
Meditation	1962	74   D	Fast breathing tends to occur when there is a possibility of going inward. Resistance can be easily overcome.
Meditation	1963	89   D	Advice for someone who appeared to be losing her mind. See Q. page 88   D.
Meditation	1963	90   D	Don't try to block out lofty ideas and feelings or stop to look at them.
Meditation	1963	91   D	Egocentric feeling diminished when affection for meditation increases.
Meditation	1963	95   D	Devote as much time to meditation as possible - a good thing cannot be overused.
Meditation	1963	97   D	Applies equally to the West as in the East. Easier in the West because there is no excess of spiritual knowledge.
Meditation	1963	98   D	Aspirant supported by meditation reaches goal and inherits Universe. See story of Seven gates. Keys of the kingdom on pages 97-98   D.
Meditation	1964	109   D	Instructions on the stages of meditation, including position, Pranas, expansion and the Self.
Meditation	1964	111   D	After three years one can see Being has taken a different turn.
Meditation	1964	111   D	Propagating meditation by those already meditating setting an example which others will be curious about.
Meditation	1964	112   D	Best times of day for preparations and meditation.
Meditation	1964	112-113   D	In meditation seat of Prana is in the pelvis, which connects every part and particle of the body and brings it to equilibrium.
Meditation	1964	113   D	Expansion lessens distraction in meditation - e.g. sound of Mela, and two trains passing each other.
Meditation	1964	114   D	Two half-hours a day is the least for the householder.
Meditation	1964	118-119   D	Unity of body, mind and heart in meditation leads to real peace.
Meditation	1964	121-122   D	Easy to see physical effect, but difficult to see spiritual effect though cleansing process is working. Do not recollect guidance during meditation.
Meditation	1964	122   D	Alcohol and meditation. Nothing is bad if taken according to measure.
Meditation	1964	123   D	Effect on spiritual level is always at work. Bliss and meditation.
Meditation	1964	124   D	Breathe through nose.
Meditation	1964	124   D	Preparations should not be made a great issue. They are only to facilitate meditation.
Meditation	1964	124-125   D	Meditation not for the masses - spread only so far as you can keep organisation intact. Keep newcomers separate to see if they keep enthusiasm.
Meditation	1964	125   D	No set pace and no set time-schedule for anyone.
Meditation	1964	125   D	Don't be attached to propagation of meditation.
Meditation	1964	126   D	Three hindrances to meditation: Dirt (Impurity), Sheath, Tension - Mal, Avaran and Vikshepa.
Meditation	1964	127   D	Posture for meditation: comfortable, straight spine, whole body relaxed.
Meditation	1964	128   D	After deep meditation it is sometimes impossible to stand up, or to see, or hear or walk. All the senses are so fully relaxed that they hardly function.
Meditation	1964	128   D	Children can be given meditation after age of five, but for five minutes only, not a half-hour.
Meditation	1964	128-129   D	No danger in giving to anyone. If someone fails it is his loss, the system does not suffer. But avoid bad publicity.
Meditation	1964	129   D	Consciousness can only get rest and food through meditation.
Meditation	1964	130   D	Lack of success means not proper meditation - just wait, don't force. Due to tension and Rajas. How to meditate if in pain. Meditation as much for practical as spiritual.
Meditation	1964	130   D	Minds of world leaders probably too distorted and tense to take meditation, but meditator taking part in politics could help.
Meditation	1964	131   D	Timetable for meditation and ordinary work so as to save and restore energy.
Meditation	1964	137   D	The meaning of meditation is to hold and to contemplate.
Meditation	1964	141   D	Power is stored in sex centre. By meditation one removes the cover, sheaths or accumulated impurities, and then it rises and cleans the whole nervous system.
Meditation	1964	143   D	Moving mind is unsure and frightened at first when brought to inner world by meditation. Meditation shallow if mind moving.
Meditation	1964	146   D	Meditation morning and evening. Leave burdens - one is going to meet best of VIPs. Proof is in practice.
Meditation	1964	147   D	Dealing with sceptics. Example of ants and sugar.
Meditation	1964	147   D	Taking system with a bang is not helpful - all Rajas. Those who work quietly and continuously reach the goal. Example of light bulbs.
Meditation	1964	150   D	Only give to people genuinely wanting it. Don't promise too much. Only fifteen minutes to start with.
Meditation	1964	152   D	R. describes his experiences of meditation as being like the Food Diagram - two stages in the meditation, two shocks.
Meditation	1964	161   D	The meditation is a new way for people, and one meets all hazards of senses, Manas (mind) and Buddhi. Meditation is to cleanse Buddhi and still it.
Meditation	1964	163   D	Has always existed, but differs in form over time according to the need.
Meditation	1964	163-164   D	Meditation leads to 'completeness'.
Meditation	1964	168   D	Power of attention is grown by practice and sincere meditation: it can be used after meditation. To be sincere is to stay in the void which contains the Atman.
Meditation	1964	168   D	Meditation is a means to an end. Once this connection of within to without is realised, the meditation will not be necessary.
Meditation	1964	170   D	Buddhi in pure state reminds one and chases one to work for betterment (through meditation).
Meditation	1964	172   D	R. describes meditating with Shankaracharya.
Meditation	1964	172   D	Meditating through noise at Ashram. No extra methods needed - just penetrating more deeply into possibilities of meditation as already given.
Meditation	1964	176-177   D	R. asks re two stages in a half hour.
Meditation	1964	178-179   D	True Knowledge removes the filth or cloud from Buddhi and meditation stills it.
Meditation	1964	187   D	In meditation we re-charge the energy, Use it for Atman and then body and senses will get their share of real happiness.
Meditation	1964	190   D	Deep peace during meditation may give rise to different experiences in the night, but they are sidelights - not the aim.
Meditation	1964	191   D	With whole day free one could do as much meditation as one can easily do. One should not meditate on the train or when acting as barrister in court.
Meditation	1964	191   D	Proof of depth is that everything is still.
Meditation	1964	192   D	By proper meditation no one can get cold. In meditation when you still your body firmly and bring your prana to equilibrium, you must get more heat, but this heat is not hot.
Meditation	1964	192   D	Meditation is an inner process - mental troubles need mental remedy, physical need physical remedy. No physical exercises necessary.
Meditation	1964	192   D	Allow some time to still body before half hour. Leave Buddhi, Manas, senses and body outside. All activities in Rajas, so allow Rajas to die down.
Meditation	1964	193   D	Activities go on even during meditation. The nature of this activity is very subtle, too subtle to be perceived, but in fact the activities go on.
Meditation	1964	198   D	The mobility (speed) of Buddhi is one of the great stumbling blocks in seeing the truth. Through meditation one cleanses and stills it.
Meditation	1965	218-219   D	If a person feels the necessity to increase the time of meditation he is free to do so; the prescription of two half-hours is based on general need.
Meditation	1965	219   D	Duration - danger of self-satisfaction: need for self-restraint. See story of Tortoise and hare on page 219   D.
Meditation	1965	225   D	In meditation there is no activity of Buddhi.
Meditation	1965	227   D	To meditate is to be in Sattva. But avoid attachment, even to Sattva.
Meditation	1965	228-229   D	Meditation is the system which stabilises the Chitta (Consciousness). When all activities silenced, body, senses and Buddhi stop working. They cannot experience unity with Atman.
Meditation	1965	229   D	Desires are an obstacle to attention and meditation - 'have fewer desires'.
Meditation	1965	230   D	Dedicate half hour to Atman. Was meditation proper? Three qualities of mantra. Instructions.
Meditation	1965	239   D	Not an end in itself. Three qualities (effects) of meditation. Cleans out impurities - no impurities, no need for meditation. Two half-hours of good meditation sufficient.
Meditation	1965	240-241   D	Meditation and sheath - example of Ganges water and water in bottle.
Meditation	1965	244   D	Ida, Pingala and Sushumna carry the three forces of peace, light and fire.
Meditation	1965	244   D	Those who meditate well can help those who don't. But those who are not expert can do more harm than good by trying to help.
Meditation	1965	245-246   D	Headaches and meditation: one should relax the body and release tension so that the mantra can start easily.
Meditation	1965	249   D	There is no search for knowledge in meditation.
Meditation	1965	252   D	Produces same results as Yoga of eight steps which is a hard way.
Meditation	1965	255   D	Feeling of expansion is cure for difficulties in meditation. Small things are more subject to movement than large - if it's difficult to get attention on mantra feel completeness of universe.
Meditation	1965	258   D	Final message to A. Drawing strength from meditation. All united in deep meditation by love.
Meditation	1965	263   D	Coming out into Maya.
Meditation	1965	266-267   D	When to meditate - first thing on waking, and last thing at night is good. Difficulties for city-dwellers.
Meditation	1965	269   D	Meditation in the still of the night is rewarding.
Meditation	1965	273   D	Rewards of meditation in relation to different types of desire.
Meditation	1965	274   D	Remembering meditation and mantra on first waking shows it is taking root in inner being.
Meditation	1965	278-279   D	Ignore inner obstacles which rise up during meditation.
Meditation	1965	280   D	Meditation is helpful on all three paths - knowledge, love, action.
Meditation	1967	298   D	System of knowledge and meditation are complementary.
Meditation	1967	299   D	Knowledge and meditation to discriminate between transitory and eternal and remove littleness of boundary.
Meditation	1967	300   D	Cycle of peace and activity through meditation.
Meditation	1967	301   D	How to avoid thoughts running in circles around names and forms and getting side-tracked. Test of good meditation is abundance of happiness then and there.
Meditation	1967	302   D	Quantity of meditation not important; but quality is. For householders moderation necessary: two half-hours. Can also turn inside for minute or two between activities.
Meditation	1967	303   D	In deep meditation one doesn't appreciate Sat-Chit-Ananda, one becomes it.
Meditation	1967	309   D	Types of people in relation to wanting knowledge or just meditation.
Meditation	1967	311   D	Helping others is dependent on availability of one's own force.
Meditation	1967	314   D	Mobile and immobile existence - Purush and Prakriti. Meditation takes one to the immobile.
Meditation	1967	323   D	Message to School of Meditation: all that one needs usually becomes available. Keep going until that motionless spot is reached.
Meditation	1967	326-327   D	Prayer before starting and when finishing meditation.
Meditation	1967	327   D	Quotes from Mandukya and Isa Upanishads used by H.H. sometimes before meditation.
Meditation	1967	327   D	Posture, balanced not stiff.
Meditation	1967	330   D	In deep meditation when one transcends there is no relationship because there is unity.
Meditation	1968	344   D	Helping others is possible by rising high on subtle level through meditation.
Meditation	1968	348   D	All thinking is bad in meditation, but those who think purely about God are very close to the next step when they would stop thinking and dive deep.
Meditation	1968	353   D	States of consciousness in meditation. In proper meditation, Samadhi is achieved.
Meditation	1968	353-354   D	Mental commentary during meditation - one might hear it, but don't bother about it.
Meditation	1968	356   D	Three stages in meditation: primary - preparing the body; intermediate - attending to mantra; creative - Samadhi.
Meditation	1968	357   D	A journey home - different time scale to physical. Faith, sincerity and continuous effort needed.
Meditation	1968	364   D	Guidance on physical and subtle levels.
Meditation	1968	368   D	Need for constant and regular practice.
Meditation	1968	372   D	Definition of four stages from Vedanta - Pratyahara, Dharana, Dhyana, Samadhi.
Meditation	1970	385   D	Meditation and thoughtfulness are needed for the journey, and we can go ahead if our path is lit. See story of Traveller with a small lantern (4) on pages 385-386   D.
Meditation	1970	386   D	Becoming habituated to meditation is more important than meditation itself as it means we cannot do without it and the habit will increase.
Meditation	1970	406   D	Whatever one meditates on, one becomes. On can meditate upon the Absolute or anything else and those qualities will dawn within oneself.
Meditation	1970	458   D	Don't postpone meditation when thoughts get in the way. Say a prayer or repeat the mantra loudly.
Meditation	1970	468   D	Discourse on meditation and Param-Atman. Unity of meditation, meditator and object of meditation.
Meditation	1971	505   D	Meditation helps to turn individual from coarse to subtle and causal.
Meditation	1971	509   D	Posture in meditation. Left palm under right = Nature (Prakriti) under Absolute, its creator.
Meditation	1972	559   D	No knowledge of any sort in deep meditation. If there is a feeling of Universal Being the ultimate stage has not been reached.
Meditation	1972	567-568   D	D.S. Description of the seven traditional stages of meditation, including preparatory stages.
Meditation	1972	570   D	D.S. Mind goes through three stages - concentration, Samadhi and total annihilation. In the last stage there is just pure consciousness which has been there all the time.
Meditation	1972	583   D	There are two sorts of meditation: one is natural, and the other requires effort. God's meditation is natural. Jiva thinks he is inferior and needs to make an effort.
Meditation	1972	587   D	D.S. Meditation must go to the void, then when no trace of ego remains, latent abilities will manifest.
Meditation	1972	592   D	D.S. Anything that heals your worries is meditation. It is not necessarily sitting quiet, it can be when performing household duties.
Meditation	1973	618-619   D	The meditational world is where everything is absolutely stationary. Self becomes everything.
Meditation	1973	624   D	End of meditation is to reach the profound stillness, total immobility, but not necessary to stay there long - most of period is preparation to lead one to this state.
Meditation	1973	625   D	Description of the journey of individual consciousness to universal through meditation - a gradual cessation of all activity to reach the profound stillness.
Meditation	1974	628   D	System of meditation has been prescribed for this deep dive into the Self. To help others, acquire for oneself first.
Meditation	1974	646   D	Feeling of ascent and descent in the spine - Muladhara. Provides energy for work. Example of shopkeeper.
Meditation	1974	653   D	Whether it is working well or not only individual can be the best judge. Until it becomes natural one will meet obstacles, but not all the time, because of the Gunas.
Meditation	1974	680   D	Detailed instructions on how to sit for meditation. There should be no tension. You are going to meet the Atman which is your greatest love. See also page 686   D.
Meditation	1974	684   D	H.H. gives 'important hints on Meditation': posture, sounding the mantra, effortlessness.
Meditation	1974	685   D	During meditation, no energy comes from outside. The subsidence of the energies in the body provides rest and we feel refreshed with energy available for all our actions.
Meditation	1974	690   D	Advice on guidance needed by new meditators. Trainer must choose best method. See story of Shooting dog through mouth (2) on page 690   D.
Meditation	1975	710   D	Deep meditation and deep sleep provide a means of escape from the agitated state of the universe.
Meditation	1975	711-712   D	Good to remember trinity of Atman/Param-Atman/Guru before start.
Meditation	1975	713   D	Approach to and procedure for sitting down to meditate. Analogy with working in an office and then coming home to the family.
Meditation	1975	720   D	The natural law is that all the force must dissipate slowly. Meditation breaks this law because one reaches to the source of energy.
Meditation	1975	730   D	Keenness of desire to meditate important but duration unimportant - should not interfere with worldly obligations.
Meditation	1975	735   D	Mantra/meditator/act of meditation become one. Meditation system is for the unity of the individual with Param-Atman.
Meditation	1976	743   D	Conflict arising in meditation. Don't worry about all the turbulences.
Meditation	1976	745   D	Atman seen through bringing Manas, Chitta, Buddhi and Ahankar to rest, thereby cleaning mirror. Practice should make meditation natural.
Meditation	1976	746-747   D	Settle down in ourselves and concentrate on the present. Example of dirty room. Meditation brings light to see the dust.
Meditation	1976	760   D	Mal, Vikshepa, Kashaya are obstacles to deep dive.
Meditation	1976	764-765   D	How to help meditators. We say we are giving something when we are giving nothing. When a doctor prescribes rest he is not giving the patient anything.
Meditation	1976	765   D	Refreshes functions of mind.
Meditation	1976	767-768   D	If someone comes to a 'sticking point' he should stop there and not try to force his way ahead. In meditation you should 'renounce your intelligence'.
Meditation	1976	768   D	Try to obtain absolute peace, no movement in Antahkaran. The knowledge that the mantra is going on should stop.
Meditation	1976	770   D	Instructions regarding meditating twice a day are for people who don't have time to do more. We must ensure that meditation does not interfere with worldly obligations.
Meditation	1977	794   D	One can enter causal peace only through meditation.
Meditation	1977	797   D	Meditation is to bring a sort of 'shell' of Sattva over our lives so that we are not agitated by the other two Gunas.
Meditation	1977	800   D	Advice for those who feel they are stuck and not getting enough deep peace.
Meditation	1977	813   D	Establish relation with Absolute through meditation.
Meditation	1977	814   D	Giving people a taste of the bliss available from meditation. If we don't show it in our faces, it's not going to be convincing. See story of Ants and sugar (4) on page 814   D.
Meditation	1978	824-825   D	Two main obstacles: inability to concentrate and Vikshepa. Rituals of Mela can help remove.
Meditation	1978	827-828   D	Power normally flows down from the head, but in meditation it flows upwards. Causes temporary upheaval, but settles down.
Meditation	1978	832   D	Correct posture leads to still Prana and still body. These two train Manas to be still, like troika with three horses.
Meditation	1978	832-833   D	Buddhi is used only in deciding to meditate - it must then go away. It is Chitta which repeats the mantra and gets the rhythm going.
Meditation	1978	833-834   D	In meditation the forces used at work in the world sink back and rest in their source in the body. This can seem like tension at first. Best time of day for meditation.
Meditation	1978	840   D	Don't try to understand what is happening during meditation, or depth will be disturbed. Guru is just a medium in initiation.
Meditation	1978	844   D	Meditation and Sadhanas are done by Jiva.
Meditation	1978	846   D	Antahkaran is stilled by the process of Dhyana.
Meditation	1978	858   D	Light of Atman is there, but only with meditation is it experienced. Meditation clarifies and enables one to see drama.
Meditation	1978	860   D	Self-consciousness is there whether experienced or not, but experienced when mantra/meditation and object of meditation aligned or unified.
Meditation	1978	863   D	Practice strengthens Bhawana and helps meditation.
Meditation	1979	898   D	Removes the shell covering Atman.
Meditation	1979	900   D	To eliminate unnecessary work for the Antahkaran and concentrate power of Self for positive actions and improvement of being.
Meditation	1979	902   D	Discontentment at lack of progress in meditation is not bad but avoid disheartenment. Meditation leads to improvement in emotional and intellectual aspects, but it is slow.
Meditation	1979	909-910   D	Maintaining connection with those given meditation who are not members.
Meditation	1979	911   D	Causal body is only experienced in deep sleep or meditation.
Meditation	1979	913   D	Meditation is the reverse of creative (artistic) work of manifestation. See story of Two artists (6) on page 913   D.
Meditation	1979	915-916   D	Meditation and mental illness. Advice for those who can't meditate.
Meditation	1979	923   D	H.H. describes the location in the body and brain where the processes associated with the feeling of bliss in meditation take place.
Meditation	1979	934-935   D	No extra practices necessary in addition to meditation. See story of Four horse carriage (2) on page 934   D.
Meditation	1979	937   D	Samadhi between desires is not much different from Samadhi in meditation. Absence of Sankalpa/Vasana.
Meditation	1979	944   D	Is not an end in itself - only a method to approach the Absolute.
Meditation	1979	945   D	History of meditation - very ancient but Guru Deva simplified it to meet the needs of all. It starts with the seventh step, Dhyana.
Meditation	1979	946   D	Posture - Gita. Stillness is more important than which mantra is used. See story of Valmiki - how he became still while repeating Mira, Mira, Mira on page 946   D.
Meditation	1979	947   D	Principles of the initiation ceremony remain the same through chain of teachers. Later teachers do not have the freedom to change.
Meditation	1979	948   D	General guidance and answers to questions from meditators. Energy (Chetan Shakti) and spine. Unusual experiences are only in initial stages.
Meditation	1979	949   D	Advice on meditation for someone on cancer drugs.
Meditation	1979	951   D	Repetition of mantra connects us to the power of Samashti. Analogy of electric current.
Meditation	1979	952   D	Individual meditates about the cosmos, and the cosmos meditates about the individual. Similarly, devotees meditated on Krishna, Krishna meditated on devotees.
Meditation	1980	955   D	Automatically deals with Yama, Nyama and Pranayama. Advice on dealing with distracting thoughts and arid periods.
Meditation	1980	956   D	Explanation of differences between Dharana, Dhyana and Samadhi, and the ebb and flow of meditation between these states.
Meditation	1980	960-961   D	Q. re longer meditation on special occasions. H.H.: Do as much as you can do with comfort. Don't overdo it to point of exhaustion.
Meditation	1980	961   D	Advice on feeling sleepy or entering into dreams in meditation: recite mantra loudly with great love.
Meditation	1982	986   D	Meditation is spiritual food, essential for strengthening one's being. Without it, one would always feel that something is missing.
Meditation	1982	987   D	Importance of complete stillness. Body first, then eyes, then mind. Mandukya Upanishad - 'frog' - three jumps to stillness - body, eyes, mind.
Meditation	1982	988   D	Dealing with external and internal distractions. Mind as keeper of files which it presents. Make a resolution - no files allowed in meditation. See story of Holy Man and the bamboo pole (1) on page 988   D.
Meditation	1982	989   D	Half-hour rule is only for beginners. No need for time limit if peaceful - e.g. of not looking at watch when in love. A few minutes of contact with the Self during the half-hour is enough.
Meditation	1982	990   D	Arid period is caused by some blemish in oneself and is influenced by the Gunas. It will pass - nothing is static. Do not expect pleasant time to last either.
Meditation	1982	994   D	Meditation provides steadiness of mind needed for communication in inner world.
Meditation	1982	996   D	Checking stillness most important. There should be no movement. If someone falls asleep gently touch them to bring them back to Sattva.
Meditation	1985	1009   D	Q. as to how to go deeper. H.H.: meditation becomes natural on realisation - after that it is never absent. Example of wrestlers.
Meditation	1985	1012   D	Help to direct the activity of Rajas in the world towards Sattva by sharing some of H.H.'s knowledge with young people and telling them about the importance of Meditation.
Meditation	1988	1019-1020   D	RG asks about Ida, Pingala and Sushumna in relation to meditation.
Meditation	1988	1020   D	RG asks about Ida, Pingala and Sushumna in relation to meditation. H.H. describes the rise of consciousness through the Chakras. Meditation in old age.
Meditation	1988	1021   D	H.H. advises on most suitable time, place and duration. Meditation should never become compulsive or oppressive in order to force one's way to the Self.
Meditation	1988	1022   D	Advice when one feels 'stuck'. Meditation may not produce Sattva in everyone, but eventual possibility is there. If complacency arises, meditation is not being practised properly.
Meditation	1989	1031   D	Needed for both the intellectual and the devotional people. With further progress they will naturally converge.
Meditation	1989	1031   D	If people experience total unity for just a minute or two they reach the source of all energy. This leads to a happy and harmonious life.
Meditation	1989	1033   D	Meditation cannot provide tangible results immediately. It requires trust, knowledge and regular practice. Once a taste is acquired no sane person will give it up.
Meditation	1989	1034   D	With correct posture, meditation brings body, breath, mind and eyes into harmony. Other systems which deal with each factor separately are cumbersome and can be dangerous.
Meditation	1989	1036-1037   D	Constant and regular practice of meditation makes it possible for the experience of presence to persist at other times.
Meditation	1989	1039   D	A man who meditates properly and regularly develops his spiritual and intellectual powers so much that he easily surpasses those who don't meditate.
Meditation	1989	1043-1044   D	Meditation looks after many of the Yoga steps and eases progress on ladder. It is an exercise in attention and its transformation into pure consciousness.
Meditation	1989	1047   D	Meditation should lead you to make serious enquiries.
Meditation	1989	1049   D	Two half hours is a practical minimum for householders, but there's no hard and fast rule. Longer for initiators, if possible. Meditation in sickness, old age.
Meditation	1989	1050   D	Re Christian meditation, mixing two systems creates difficulties later on. It is better to preserve one system in its purity.
Meditation	1989	1053   D	Meditation helps remove limiting conditions separating Vyashti from Samashti.
Meditation	1991	1063   D	Explanation of the steps of meditation in Patanjali's system of Yoga. H.H.'s method, Raja Yoga, is different.
Meditation	1991	1064   D	Meditation is the root of the herb which one needs for a short time during the day to replenish energies lost in worldly affairs. See story of Snake and mongoose. Further explanation on page 1064   D.
Meditation	1993	1074   D	Prayer is external. Meditation is internal. Prayer seeks unity while meditation is unity - it seeks nothing, not even grace. Prayer is useful before meditation.
Meditation	1993	1079   D	All that is needed is to reach that state of total stillness where the mantra, meditation and meditator merge into one undifferentiated unity.
Meditation	1993	1079   D	Meditation is designed to be practised for only a limited period, and is designed to correct certain aspects of the subtle body.
Meditation	1993	1080   D	Before meditating, make a resolution to keep out every thought, not 'allowing guests to keep ringing the bell'.
Meditation	1993	1081   D	Experienced and inexperienced meditators should be kept separate. New meditators are often overpowered by thoughts and expectations and this creates a tense atmosphere.
Meditation	1993	1082   D	Meditation twice a day is enough to meet any situation one may encounter. Avoid finding new uses for the mantra at other times. It must be practised as originally given.
Meditation			See also: Mantra
Mela			See: Khumba Mela
Melting of heart	1970	428   D	Prayers before starting to meditate lead to complete surrender which melts heart. Example of sealing wax.
Melting of heart	1970	429   D	Melting of the heart is a cleansing of Samskar which enables grace to penetrate.
Melting of heart	1970	454   D	Melting of heart helped by good company and good discourse: humility essential. Different processes for emotional and intellectual types.
Memory	1961	6   D	Memory and Self-remembering.
Memory	1962	64-65   D	Relation between memory and consciousness. Three types of memory based on Gunas. Realised Man and aspirant who 'forgets'.
Memory	1964	159   D	Memory plays a part in the preservation of the Shankaracharya tradition. See story of First Shankaracharya and Padmapada (2) on page 159   D.
Memory	1965	246   D	Knowledge is in Atman: when we meet someone with access, our memory is stirred. Also see other version on pages 247-248   D.
Memory	1965	283   D	Isa Upanishad - dissolution of the body, but remember your deeds as they affect next life.
Memory	1967	318   D	Remembering someone from the heart makes a connection on the subtle level.
Memory	1967	324   D	Last barrier to Atman is feeling of 'I'. See story of Donkey in memory on page 324   D.
Memory	1967	328   D	Disciple only has to remember teacher and transformation can begin. e.g. Krishna and Arjuna.
Memory	1977	796   D	Memory of unity which has been lost and needs rekindling. Memory of universal grace acts as connection to grace. See story of Lamp-posts light the way (2) on page 796   D.
Memory	1979	876   D	Those of Sattvic nature remember the meeting with Param-Atman. Those of Rajasic or Tamasic nature don't.
Memory	1979	903   D	Memory of Sattvic experiences is enough to increase Sattva.
Memory	1979	923   D	Location of memory is at back of physical brain.
Memory	1979	941   D	Connection with Samashti is always there but remembering it is necessary. See story of Boy and pen on page 941   D.
Memory			See also: Remembering
Mental illness	1979	890-891   D	Sattvic rest needed for those deficient in mental activity (mentally ill).
Mental illness	1979	915-916   D	Providing point of rest for sick people, e.g. well filling up at night. Drugs or meditation. Use of Japa (spoken mantra) or music to help those who can't meditate.
Mental illness	1979	920   D	Advice on how to help mental patients who have difficulties controlling minds and thoughts.
Mercy	1970	402   D	Mercy of Realised Man helps towards Self-realisation.
Mercy	1970	413   D	Flow of mercy from Guru is spontaneous when faith established. R. connects H.H.'s description with Ouspensky's interpretation of the parable of the Good Samaritan.
Mercy	1970	417   D	The Guru in his mercy always forgives.
Mercy	1971	489   D	Mercy and justice belong to the Absolute in unison. When implemented by individuals, this unison is not possible.
Mercy	1979	909   D	Daya (mercy) and Yada (remembering) - relationship between teacher and disciple.
Method	1961	3   D	The method and freedom from identification.
Method	1979	878   D	Confidence and faith a method of realisation.
Milarepa	1962	61-62   D	Putting R. in third class at Ram Nagar was like Milarepa and Marpa.
Mind	1964	114-115   D	Love and stream of Truth are One, but when man catches it by heart or mind he catches it in two different ways: by his love, or by his knowledge.
Mind	1964	115   D	Those who look through the mind get knowledge. Head and heart merge at top.
Mind	1964	138   D	In meditation the moving mind is held and contemplated.
Mind	1964	138   D	We ask what is it that is left when we have removed the moving mind and everything else that changes?
Mind	1964	187   D	Keep mind busy with useful work. See story of Holy Man and the bamboo pole (2) on page 187   D.
Mind	1968	336   D	Mind becomes what it observes. Way of knowledge and meditation reduces the effects of old habits. See story of Monkey in tree (2) on page 336   D.
Mind	1970	469   D	Mind is incapable of imagining abstract qualities, but can imagine objects possessing those qualities.
Mind	1972	547   D	The incessant commentary in the mind is useless. One solution is to keep the mind engaged on good thoughts only. See letter on page 546   D.
Mind	1972	552   D	With deepening practice of merging of everything into Self, mind (Manas) would shed its burden and become filled with joy. See letter on page 551   D.
Mind	1972	557   D	The load of past and future is on the mind (Buddhi), but the body also suffers.
Mind	1972	566   D	D.S. Mind, through imagination, takes a reel of film and focuses it on the screen. Buddhi chooses. Ahankar says 'this my action'.
Mind	1972	569   D	D.S. Mind and breath are closely related. If the mind is controlled, breath is controlled. You control the mind through surrender to God.
Mind	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.
Mind	1974	634   D	Faithfulness of mind - if offered true knowledge it doesn't want anything else. See story of Rama and Sita on page 634   D.
Mind	1974	661   D	Feel the presence of Self, then physical work and mental work is done well. The feeling of the Self brings attention. Analogy of master and servants.
Mind	1974	679   D	If you follow the dictates of the mind (Manas) and do not listen to reason (Buddhi), this is not good.
Mind	1974	680   D	The dictates of mind are based on personal likes and dislikes.
Mind	1976	745   D	Steady state of mind to gain knowledge of Atman.
Mind	1976	767   D	Making mind steady is one thing, not thinking of anything is another and is best.
Mind	1976	785   D	Vikshepa will lose its hold only if mind is still and all ambitions and desires are discarded.
Mind	1978	823   D	Four categories of mind - Manas, Chitta, Ahankara, Buddhi.
Mind	1982	987-988   D	Complete stillness needed in meditation: body, eyes then mind. Putting resolution to mind. Mind as keeper of files making propositions and counter propositions. See story of Holy Man and the bamboo pole (1) on page 988   D.
Mind	1982	991   D	Differences in English concept and Sanskrit words for mind.
Mind	1982	994   D	Meditation provides steadiness of mind needed for communication in inner world.
Mind	1982	996   D	Whatever thought you entertain at time of death forms next body.
Mirage	1970	468   D	Seeing 'world' around us is a mirage due to ignorance.
Mirage	1970	470   D	To fully Realised Man 'within' and 'without' is Param-Atman, and not the mirage.
Misery	1965	241-242   D	Misery relieved through non-attachment.
Misery	1970	447   D	Help for people who feel miserable.
Misery	1979	912   D	The whole creation is a drama - the artistic creation of the Absolute. It must have variety. Once you know this, you don't see anything as misery. See story of Brahma's holiday on page 913   D.
Misery	1989	1054   D	Misery seen with wisdom can be used as an opportunity to make a better world. But just to cry over spilt milk is ignorance.
Mistakes	1972	564   D	Do not think about mistakes or shortcomings: it takes precious energy. Attend to present moment and get extra energy.
Mithya	1976	771   D	Triad of Mithya, Atman and Param-Atman. Mithya is a thing which exists, but is not what it appears.
Mobile and immobile	1967	314-315   D	Purusha and Prakriti. Atman (Purush) is immobile and present everywhere. Immobile supports mobile.
Mobile and Immobile	1980	957   D	The world can be divided into 'immobile' (Jada) and 'mobile' (Chetan).
Moha	1965	265-266   D	Two kinds of love: Prem and Moha. See story of Ram Das and the boil on page 266   D.
Moha	1971	483   D	Moha is deep attachment. H.H. explains in relation to recitations of Ramayana.
Moha	1976	767   D	False attachment or false attitude. We must discriminate between love (Prema) and Moha.
Moha	1979	917   D	Love that is for the benefit or pleasure of the lover.
Moha	1980	959   D	Love that has attachment, Moha, is limited.
Moha	1989	1035   D	Example of newly married couple: love starts as Prema but turns into Moha when interests clash. Then there is disharmony and misery.
Moha			See also: Love
Moha			See also: Prem
Moksha	1978	860   D	Means liberation from ignorance.
Moksha	1979	869   D	Power of discrimination enables man to obtain liberation. Moksha denotes liberation from all possessions.
Monkey	1980	980-981   D	Bondage is ignorance. When you hold on to anything you can't experience freedom. See story of Way of catching monkeys using a pot on pages 980-981   D.
Moon	1964	126   D	As part of our mantra, M, Moon, means stillness and peace.
Moon	1964	133   D	The Universe functions when the three forces of Fire, Sun and Moon work together. The heat of fire, the light of Sun and the coolness of Moon keep the balance of life and creation.
Moon	1964	134   D	Moon affects everything that is liquid. Comments on man going to the moon.
Moon	1964	185   D	One gets a smooth, cool and peaceful sensation by looking at the moon. If it comes to mind during meditation, don't be frightened. It should help you cool down in a peaceful manner.
Moon	1982	995   D	In individual, god Chandra represents Manas which in H.H.'s tradition is moon (not necessarily physical moon).
Movement(s)	1964	113   D	Absolute is motionless, but creation is full of movement. Two trains passing.
Movement(s)	1964	126   D	Man can suffer from misunderstanding because of movement caused by different desires which clash.
Movement(s)	1964	155   D	Easier to control mobile mind if body is still. Lessening desires will still Chitta.
Movement(s)	1973	623   D	The physical movements of those who provide themselves with rest on the causal level are efficient and simple.
Mudra	1970	438   D	Description and meaning of hand sign used by first Shankaracharya. Symbol of knowledge.
Mudra	1975	734   D	Description of hand-sign used by the first Shankaracharya and the shloka which it illustrates.
Mudra			See also: Dakshina-Murti
Mukti	1965	270   D	Five states of freedom according to Vaishnan System
Mukti	1965	284   D	Mukti, freedom from all bondage, with the realisation of truth is ultimate end of all our searchings. With reference to R.'s questions about Ouspensky.
Mukti	1979	869   D	Mukti means liberation from pairs of opposites.
Mukti	1979	871   D	Mukti, liberation, comes from a process of thinking.
Muladhara	1979	923   D	Source of energy in the six Chakras.
Muladhara	1991	1063   D	Power from Muladhara is neutral. Unless it manifests itself as light at Ajna and finally at Sahasrara, it can be misused by a Rajasic or Tamasic practitioner.
Music	1962	49   D	Keertan can take people from Tamas, via Rajas, to Sattva.
Music	1962	53   D	Keertan or religious music is the counterpart of meditation.
Music	1964	113   D	Music has the power to give bliss because the vibrations emanating from rightly-composed notes form certain patterns of particles which create bliss.
Music	1964	121   D	Certain types of music can, like meditation and knowledge, cure ignorance.
Music	1964	141   D	One can create a favourable atmosphere with the help of good music. This would put them in tune and ready for meditation.
Music	1964	191   D	One should stop meditation at slightest discomfort, pain or tired feeling. One can use the time in listening to good music.
Music	1965	224   D	Through the Antahkaran a person can listen to a piece of music and get into the particular stream created by music and enjoy happiness, peace and unity.
Music	1968	368   D	Two types of music: one for inner being and one for inner and outer combined (secular). How music affects individual.
Music	1970	463   D	Music is like an appetizer we take before a meal. It is not the meal itself. Don't focus on finding more appetizers for people - give them help to proceed with meditation.
Music	1976	767   D	Use of music for 'collecting mind to a point'. We should not make ourselves accustomed to hearing sounds.
Music	1978	836   D	Keertan in Ashram - description by NGH.
Music	1979	915   D	To aid those not ready for meditation.
Myths	1991	1065-1066   D	Myths are common to all civilisations, and are a combination of intuition and reason. They carry a message and help to explain the inexplicable.

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