Beyond Discomfort, Violence and Fear
Basic Principles for a Civilization of Love
Edited by Marco Ferrini
If we follow the teachings and examples of the lives of authentic masters we can practice meditation successfully. These excersizes enable us to come into contact with increasingly profound aspects of our character and, mastering our practice, to tap into our true identity, the spiritual self (sat-cit-ananda) eternity, knowledge and happiness.
We can neither rationally explain nor materially demonstrate our achievement, but when this subjective experience takes place, even in a small degree, we know that we have entered into a new and diverse category of reality in which the old order of things has been substituted internally: the spiritual self has taken over the constantly changing empirical self.
This achievement is the highest goal of our life towards which we all consciously or unconsciously strive if only to achieve that state of complete and uninterrupted fulfillment (santosha), independent of external conditions and free from human limits.
Meditation (dhyana) is the correct instrument for freeing ordinary thought from its conditioning (samskara), which is as powerful as it is subconscious. In the bhakti yoga tradition, the main instrument with which we practice the destruction of all types of conditioning is known as sadhana-bhakti (Hari-Nama-japa, bhajan, kirtan,etc..). If this method is practiced with the right disposition and sufficient continuity, it allows even those not particularly gifted with a spirit of renunciation or empathetic inclination to achieve an introspective vision that, from a subjective point of view, serves to know oneself profoundly, to love oneself and others and, objectively allows them to attain an increasing capacity of insight. This results in a decisive upgrading of the quality of one's life on physiological, logical, psychological and ontological levels.
If we think about the increasing amount of terrorism: familial, regional or international, stemming from religious, political or scientific roots or simply egotistical ones, we can conclude that we live in an increasingly violent society where human life is treated with indifference, if not contempt. Think of the femminicides, of the young people beaten or stabbed to death for trivial reasons even in public places of entertainment in front of the indifference of those present who, perhaps instead of coming to the aid of the victim, film the violent scene with their mobile phones and share the morbid content among “friends”.
Knowing that every crisis, if managed well, brings with it an opportunity of positive growth, imagine what a perfect world we could inhabit if, rather than spending most of our time repairing damage done in a state of alienated unawareness, we would invest our resources, including our time, in giving unbridled freedom to our most pure, profound and irrepressible goal: to love and to be loved.
Love, infact, can transform us and free us from all conditioning, giving back to us and to others divine dignity.
This intention is not utopistic , it is not a dream, it is a journey to undertake while alive, here and now. It is the path of bhakti or the yoga of Love and is the conclusive, most important message and cornerstone of the Bhagavad-gita.