The Record of Shankaracharya Audiences – Index E

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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
East and West	1965	238   D	Humanity rather than East and West: the bridge is an emotional one.
East and West			See also: Bridge
Eclipse	1968	362   D	Significance of eclipse in Indian philosophy.
Education	1965	285   D	School at Ashram works on being and knowledge.
Education	1976	755   D	Education of two kinds - spiritual uplift and language. Meaning of Vidya and Avidya.
Education	1976	770   D	Gita and Upanishads as an aid to educating children.
Education	1977	816   D	Education of children should teach them that if you want deep happiness, hard or difficult work is needed.
Efficiency	1962	51   D	The efficiency of the instructor (i.e. Realised Man) is so great that his attention is very free.
Efficiency	1962	58   D	Efficiency comes only after being trained; once you have learned from a better person, you will not do wrong. You will know right from wrong.
Efficiency	1974	659   D	Absolute is Rasa - the great ocean of sweetness. In meditation one takes a dive into this ocean and this produces attention, precision and efficiency in speech and actions.
Efforts	1962	72   D	Hard work produces something, but not what we need. Just need to discover where to look to find peace.
Efforts	1964	116   D	W. asks re essential effort. Efforts necessary till Buddhi pure, not beyond.
Efforts	1970	427   D	No grace without effort and discipline.
Efforts	1970	470   D	Use of force to make Chitta stay in a particular state does not succeed.
Efforts	1970	478   D	Answer to DC re ineffectual efforts.
Efforts	1972	537   D	Trying to look good outside but staying bad inside is wilful deception. See story of Imposter of the Prince of Avagarh on pages 537-538   D.
Efforts	1972	556   D	Individual makes little effort - greater effort is made by Param-Atman.
Efforts	1972	588   D	D.S. Effort always gives some sort of worry. When Dharana becomes habit and natural, it is effortless.
Efforts	1973	610   D	The important thing is confidence not effort. If you live in the present, the past and future would take care of themselves.
Efforts	1973	622   D	Any effort made on the way is itself a realisation of the way. All one can do is to make these little efforts from day to day. See story of Traveller with a small lantern (1) on page 622   D.
Efforts	1974	693   D	We need to transform our nature, but we cannot do it by our own efforts alone. The grace of Param-Atman is needed.
Ego	1961	11   D	Aim of discipline is to offer ego as sacrifice at the altar of wisdom
Ego	1961	14   D	Sacrifice of ego - H.H. advises on approach. Expansion of ego needed.
Ego	1963	91   D	Egocentric feeling diminished when affection for meditation increases.
Ego	1964	158   D	Relation of ego to Atman.
Ego	1965	228   D	I am not the ego, but the ego belongs to me; the Manas, the body, or the chair is not my Self but for my Self.
Ego	1970	471   D	Observer always remains same - modification happens to ego (Ahankar) because change is its very nature. See letter on pages 466-467   D.
Ego	1971	490   D	Three types of Ahankar (ego) - Sattvic, Rajasic, Tamasic.
Ego	1972	578   D	D.S. Ego prevents one admitting that everything is predestined and one is not the doer. See story of Bird on mast of ship on page 578   D.
Ego	1972	600   D	D.S. Remembering that man is only an instrument in the hand of God, and everyone has to play the role given to him, helps give freedom from ego.
Ego	1973	606   D	Individual ego's use is that of incentive to duty and appropriate behaviour.
Ego	1977	801   D	Two ways in which ego can disappear - Anvaya and Vyatireka.
Ego	1977	802   D	Ego creates artificial bodies when meeting people, according to what they imagine themselves and the other person to be. This is 'pretending' to meet. A real meeting is Self meeting Self.
Ego	1979	876   D	In those of Tamasic nature, ego predominates.
Ego	1979	877   D	Ego as a servant. Need to control, otherwise it will try to lead you astray.
Ego	1988	1026   D	Ego must not be allowed to arise in the Society, otherwise divisions will manifest. When one subdues ego, new ideas to advance the work appear.
Ego	1989	1046   D	Awareness should be focussed to observe whether the Self is being experienced as ego or pure Aham.
Ego	1991	1058   D	One person thinks he is the wisest, cleverest, most efficient and best person for the job. The use of deliberate misinterpretation and hypocritical language creates confusion and causes war.
Ego			See also: Ahankar
Electricity	1978	858   D	Analogy in relation to our mantra.
Electricity	1978	862   D	You can only increase power of Antahkaran to a proportionate degree by practice. Analogy of electricity supply. To get more power, you must ask your Guru to change the meter.
Elements	1965	255   D	Cosmic chariot where five elements are the horses.
Elements	1967	298   D	Phenomenal world arises from manipulation of five basic elements.
Elements	1967	299   D	Relationship of physical body to earth, air, fire, water and ether.
Elements	1967	307   D	Elements as basis of scientific work.
Elements	1970	423   D	New forms appear out of the will of the Absolute, and return to five elements. Example making table from wood.
Elements	1978	845   D	Five elements of cosmos. The entire creation is Samashti.
Elements	1979	868   D	Creation is made of five elements - Akasha, air, fire, water, earth.
Elements	1979	875   D	Same in body and in cosmos.
Elements	1979	883   D	Elements in creation: Akasha, air, fire, water, earth.
Elements	1979	918   D	Elements responsible for the creation of an impression arise from the interaction of the individual and the world.
Elements	1979	931   D	Progression from ethereal to solid. Unity possible amongst ethereal elements but not amongst solid.
Elements	1982	995   D	The three bodies of the universe are made from nine elements - list of nine.
Elements	1989	1051   D	Five elements Space, Air, Fire, Water and Earth are the Tamasic manifestation of the Tanmatras (the subtle form of the elements).
Elements	1991	1056-1057   D	Five elements are source of all empirical knowledge, conveyed through the five senses and received as perceptions. The way in which they are received depends on the Gunas.
Elephant	1961	5   D	See story of Elephant and mahout. God is everywhere (1) on page 5   D.
Elephant	1962	44   D	Real elephant and felt elephant - in relation to fifth step of ladder.
Elephant	1964	145   D	Divine knowledge always meets with difficulties. Example of elephant going through Indian village and barking dogs.
Elephant	1974	660   D	Dedicate heart to Atman. If that is properly achieved in its simplicity, nothing else is important. See story of Elephant and crocodile on page 660   D.
Emanation	1970	455   D	Subtle body is an emanation of the causal body.
Emotion	1964	201   D	Ways of knowledge and emotion. Example of prison, the servant, and the jailor.
Emotion	1964	201   D	Intelligence of pure knowledge must work to bring about love of truth for emotion to work.
Emotion	1964	202   D	Emotional stream is eternal. Flow of water is dependent on demand.
Emotion	1965	218   D	H.H. emanates a stream of emotional content which binds you with him.
Emotion	1965	221-222   D	Way for emotionally predominant people is by faith and trust.
Emotion	1965	224   D	The domain of emotion is where conscience arises.
Emotion	1978	841   D	Emotional v. intellectual type. See story of Two artists (5) on pages 841-842   D.
Emotion	1979	921   D	Emotional acts create Rajas which is Vikshepa.
Emotion	1989	1032   D	Sometimes people are carried away by passion or impetuousness after initiation, but soon lose interest and leave. The only course for them is rational knowledge to redress the balance.
Emotional Centre	1964	197   D	Buddhi works from emotional centre as well as from intellect. Once your emotional centre is properly charged, then it helps very much.
Emotional Centre	1964	198   D	The inner relation works through the emotional stream which is Eternal.
Emotional Centre	1965	226   D	Relation to Buddhi/Manas/Chitta/Ahankar. Works with great speed.
Emotional Centre	1965	241   D	Emotional centre and nature of experience in (Savikalpa) Samadhi.
Emotional Centre	1965	242   D	Real knowledge experienced only when intellectual and emotional centres unite.
Emotional Centre	1965	261   D	Those who work through emotional centre should not be given too much spiritual food, otherwise they risk indigestion.
Emotional Centre	1970	389   D	Comparison of meaning of Bhawana with Ouspensky's definition. Ailments of emotional centre in causal body. See story of Millionaire patient, and sweets on page 389   D.
Emotional Centre	1970	392   D	Bhawana emanates from causal level and stands between an activity and its consideration by Buddhi.
Emotional Centre	1970	395   D	Cleared by elimination of desires by Sattva. Example of water in glass bottle. Four divisions of Antahkaran.
Emotional Centre	1970	400   D	Necessity of discourses and knowledge of truth for predominantly emotional people to move on way.
Emotional Centre	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.
Emotional Centre	1970	404   D	R. comments that Bhawana seems to be the equivalent of Higher Emotional Centre in our Western System.
Emotional Centre	1970	448   D	With emotional attitude, anything taken up and accomplished without attachment (devotional).
Emotional Centre	1970	454   D	Melting of heart - to bring heart to natural state. Nothing really happens because Ashuddha Ahankar has no reality.
Emotional Centre	1970	457   D	Different help needed for emotional and intellectual types. How to determine which type someone is.
Emotional Centre	1991	1059   D	Long-standing members came together in the Study Society to serve its original aim. If their emotional centre serves that aim in any manner to their liking, there is nothing wrong.
Emptiness	1976	760   D	Sunyata is emptiness: 'I am not remembering anything, I do not even know that I am meditating'.
Emptiness	1976	761   D	Sunyata is emptiness, absolute lack of knowledge, under the influence of Tamas. Time spend in Sunyata is wasted. To lift the mind from Sunyata you take it towards Ananda.
Emptiness	1979	944   D	Relationship of Param-Atman, Brahman and Atman. All three are empty space.
Emptiness			See also: Void
Ends and means	1975	725   D	Different ends for different means.
Energy	1964	109   D	Recharging with energy through meditation. Spending less than one earns and raising level of being.
Energy	1964	109   D	In meditation rest in Sattva brings in relaxation, relieves tension or fatigue and helps re-create peace and bliss.
Energy	1964	114   D	Two half hours a day sufficient to give householder enough energy and Sattva to live and to develop. Only one store of energy, stored in subtle form.
Energy	1964	131   D	Timetable for meditation and ordinary work so as to save and restore energy.
Energy	1964	132   D	Meditation is as much for practical use as for spiritual use. It stills the mind, gives more energy for efficient and positive action, and can add to well-being.
Energy	1964	143   D	Energy stored in sex centre can be roused through Yoga, but not for Fourth Way.
Energy	1964	187   D	Energy e.g. of car engine/battery and recharging. Meditation re-charges energy, but use this energy for Atman. Form good habits.
Energy	1965	231   D	Energy comes from sleep and from proper meditation.
Energy	1965	239   D	Two half-hours of meditation provide enough energy.
Energy	1970	462-463   D	Description of Kundalini power or energy - its relation to meditation, and its use in the world. Can be put to good or bad use.
Energy	1972	564   D	Don't waste energy thinking about mistakes from previous actions - attend to next moment.
Energy	1972	591   D	D.S. Conserve energy through surrender to God. Give up responsibility and let Him carry it out.
Energy	1973	605   D	Sita in Ramayana represents fundamental energy - the possessor of energy is Param-Atman. Energy needs a vehicle.
Energy	1973	624   D	Having reached stillness of a deep dive in meditation one is never without energy and love.
Energy	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.
Energy	1974	633   D	Ordinary man knows only how to replace physical energy but doesn't get the best out of his life because of lack of subtle and causal rest.
Energy	1974	652   D	Connection of disciple and teacher and flow of energy. Analogy with supply of electricity to different houses.
Energy	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.
Energy	1974	686   D	The reasons for loss of energy during the day are overwork, over-eating and over-sleeping.
Energy	1975	720   D	Rajas and Tamas use up energy, Sattva recovers and stores energy.
Energy	1975	728   D	Can be obtained from natural Samadhi which comes between desires but not usually tapped.
Energy	1976	765   D	Ways of recouping energy that is used in attending to worldly duties. Sattvic rest is more powerful than rest in Tamas.
Energy	1979	938   D	Being attached to finishing work you have started, causes loss of energy. Examples of factories, and a court of law.
Energy	1979	947   D	Meditation puts one in touch with the source of energy. It also brings efficiency.
Energy	1979	948   D	Through repetition of mantra, the power of Chetan Shakti tends to go up the spine.
Energy	1979	951   D	Repetition of mantra connects us to the power of Samashti. Analogy of electric current.
Energy	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.
Energy	1989	1034   D	Eating, running and sleeping uses more breath than meditation and so consumes more energy. Refining the pranas through meditating saves energy and you will live longer.
Energy	1989	1042   D	Remembering makes energy available. Energy acquired and stored through stillness. In activity one may forget the source of energy, but when you remember, the energy returns.
Energy	1989	1044   D	Meditation transforms attention into pure consciousness which is the centre of energy. Regular practice increases the store of energy.
Energy	1993	1079   D	When one comes out of meditation its stillness, extra energy and natural bliss are available, and these enable one to work with efficiency and precision.
Energy	1993	1080   D	In stillness one is with the Self which is full of energy. Don't misuse this energy by inviting in guests such as ideas, desires, worries and expectations
Enjoyment	1971	483   D	Bhoga - enjoying richness of creation and getting a taste for it may lead to Moha (deep attachment). Avoided by Prem, true love of Absolute.
Enlighten­ment	1964	188   D	Unity is there, the Self which is real is all there; it is only a matter of Enlightenment.
Enlighten­ment	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.
Enlighten­ment	1992	1073   D	Those who persist in their practice attain enlightenment which breaks the vicious circle of birth and death. One who seeks will find.
Enlighten­ment			See also: Self-realisation
Enneagram	1968	360-361   D	Symbol used also in India and its relation to Laws of Three and Seven.
Enneagram	1975	729   D	Nine is perfect number in Hindu philosophy.
Entangle­ment	1970	470   D	Don't become drowned in other people's thoughts and circumstances.
Entertain­ment	1964	142   D	Try to put on better plays and better ways of entertainment to offer good influences.
Equality	1973	607   D	Everyone is unique, there can be no equality. The world means variety. Without differences the world would disappear into Param-Atman. See story of Mahatma who said 'There is no Mahatma like me' on page 607   D.
Equilibrium	1964	110   D	We need equilibrium to communicate properly.
Equilibrium	1972	537   D	Just as disturbance of equilibrium in the body causes disease, so in creation when the balance is upset, the forces of Param-Atman restore it.
Equilibrium	1975	710   D	In deep meditation and deep sleep there is a moment of equilibrium, but apart from this there will always be disturbances. Face them with detachment.
Essence	1962	55   D	Gunas determine the interplay between our activies and our nature, our Essence.
Essence	1962	66   D	Essence determines an individual's possibilities. Strong quality of essence leads a man to the Way.
Essence	1964	167   D	Essence one gets with birth; essence for next life is this plus what you collect in this life. 8,400,000 cycles of life. Only in human stage can good or bad be added to essence.
Essence	1964	176   D	Essence, which is responsible for our direction in life, can cause one Guna to predominate.
Essence	1965	262   D	Two types of influences accumulated in Samskar - one leads to activity, the other to non-activity.
Essence	1970	419   D	Certain experiences causally related to what was collected in essence in a previous life.
Essence	1970	455   D	Essence lies dormant in the causal body.
Essence	1972	548   D	Q. to J. re body, soul, essence and personality. 'Pratibha' is all three put together.
Essence	1979	914-915   D	Samskar system - Prarabdha, Sancita and Kriyaman through which everyone gets result of what he has done previously.
Essence	1979	917   D	Effect of good and bad company on essence.
Essence	1979	918   D	The brilliance which is part of the impression is created by the Absolute. If Samskar is good the bliss within will respond to the brilliance.
Essence	1979	921   D	Coverings of Antahkaran (Mal, Vikshep and Avaran) arise from Samskar.
Essence			See also: Samskar
Eternal	1967	328   D	World is one and is governed by eternal rules - dharma. The wise conform to the rule of their own accord.
Eternity	1965	227   D	The Self lives in eternity.
Eternity	1968	362   D	Only Absolute or Atman is eternal. Changes such as birth and death are just appearances and not eternal, but law of change is eternal.
Ether			See: Akasha
Evil	1962	48   D	Forces of evil always challenge the force of good. Whenever anybody takes a step to do good he has to face the forces of evil.
Evil	1977	808   D	Evil is in eye of beholder: the way we look at the world. See story of H.H. and the erotic sculptures on page 808   D.
Examination	1965	271   D	Reference to R.'s test of spiritual knowledge at Rishikesh.
Example	1979	909   D	Most important in teaching.
Exhaustion	1972	589   D	D.S. Surrender ego or individual intellect to get full activity and power, and avoid exhaustion which comes from failure.
Exhaustion	1979	915-916   D	If people are overworked, music or meditation will send them to sleep so that they obtain rest in Tamas.
Exhaustion	1979	930   D	Trying to do Sadhana for a longer time produces exhaustion. Increase slowly and make it natural.
Exhaustion			See also: Fatigue
Expansion	1964	113   D	Distracting noises in meditation seem very harsh until one expands oneself.
Expansion	1964	119   D	When a disciple can expand his Being to the level of the subtle world, then he can have relations with the Realised Man in the subtle state.
Expansion	1964	120   D	Two ways to supplement expansion.
Expansion	1964	123   D	Have feelings of expansion before, not during meditation. All forces of the Absolute are embracing you from all sides.
Expansion	1964	144   D	Feeling and thought, can bring about expansion of oneSelf to encompass the entire Universe. Also see other version on page 143   D.
Expansion	1964	157   D	There has to be a feeling of expansion of the body so that it covers the whole Universe.
Expansion	1964	160   D	When you expand yourSelf and embrace everything around you, the distractions during meditation become just a part of you and their harshness disappears.
Expansion	1965	255-256   D	Feeling of expansion, cure for difficulties in meditation. Example of room made of glass, brick or steel.
Expansion	1965	259   D	Feeling of expansion, cure for difficulties in meditation. Example of room made of glass, brick or steel.
Expansion	1965	263-264   D	Cannot be created by physical activity. Expansion is through an idea which gives an impulse to the heart. Useful during day when not doing work involving attention.
Expansion	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.
Expansion	1979	896   D	Expansion takes place in Antahkaran through the mantra, making the individual more universal.
Expectation	1964	122   D	Any experience during meditation will break the rhythm of the mantra. There should be no expectation even of bliss or expansion.
Expectation	1980	955-956   D	New meditators can feel dejected because they have high expectations which are not fulfilled. The solution is to educate them to understand that meditation must be done for some time.
Expectation	1989	1033   D	Sometimes people expect too much from meditation in a short period, and this causes tension. If they are persistent in practice and take an interest in the theory they will succeed.
Expectation	1989	1035   D	Expectation is coloured by selfishness. An act of sacrifice aims at giving, without expectation of a similar act in return.
Expectation	1993	1081   D	New meditators are often quite naturally overpowered by thoughts and expectations and this creates Vikshepa and leads to a tense atmosphere.
Experience	1962	54   D	Up to fourth step of ladder is preparation - beyond is experience.
Experience	1964	190   D	Experiences of miraculous nature which may come as a result of meditation should not be expressed.
Experience	1965	228   D	Self-realisation is a permanent experience. It is not a state.
Experience	1968	354   D	Forces of the subtle body are always available and can appear miraculous. But not used except in emergencies.
Experience	1971	511-512   D	Communication presupposes experience, example of grains of salt being dissolved into sea.
Experience	1972	547   D	Experience of Param-Atman through sound of mantra. See letter on page 546   D.
Experience	1972	566   D	D.S. The internal functions of mind must attach themselves to external senses for experience to take place.
Experience	1976	756   D	Experiences relate to that which has already happened, so discussion of them won't help. From a spiritual point of view giving thought to what has happened in the past is useless. See story of Learned man and group discussion on page 756   D.
Experience	1978	827   D	One cannot transmit an experience, only lead others to experience for themselves.
Experience	1978	832   D	One cannot transmit an experience, only lead others to experience for themselves.
Experience	1980	977   D	Only experience in relation to 'Who I am', What is this universe? Who is the Creator?', 'What are my responsibilities to the Creator, the universe and myself?' is helpful.
Experience	1980	980   D	Atman being the experiencer, can't be experienced. Whenever there is any claim of beauty or touch it relates to Idam, not Aham.
Experience	1988	1019   D	Single experience of unity of Vyashti with Samashti establishes life-long relationship.
Experience	1989	1037   D	Experience of the world, which keeps changing, is through senses and mind. Experience of the Self arises when the other means of experience are transcended. See story of Indra discovers the limitations of the gods on pages 1037-1038   D.
Experience	1989	1038   D	Sometimes people experience that their mind or intellect doesn't work. Who is it who knows this - the knower of mind, world, intellect? One has to conclude it is stillness.
Experience	1993	1077   D	Experiences only true if they expand the individual to the universal. If an experience serves the personal and has a sense of self-importance it is Rajas or Tamas.

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