Brahmotsava and the Vahanams.

1. Pedda Seshavahana.

Every car that the Lord mounts during the Brahmotsava has a history of its own, a legend of its own. The Lord gives diverse messages to the devotee, depending on the car used for his procession. On the night after Dhwajarohana, a festival is held with the Lord on the big seven hooded golden seshavahana. The lord of the serpents, Adisesha, who with a fearsome form, bears to eternity the massive weight of the globe with its forests, oceans, hills,etc with its thousands of hoods dispels sins and acts as a bed for Lord Vishnu. Visistadwaita tradition proclaims the Lord as a Seshi the saviour of all. thus preaching the concept of Sesha Seshi.

2. Chinna Seshavahana. second day morning.

The Flute playing Lord on the Chinna Five hooded Sesha is captivating this goes to prove the Seshavahana's diversity. Adisesha is the abode, the bed, the seat, the sandals, the upper garment, the pillow, the canopy, thus protecting the lord in a myraid ways offering to completely perform anything required by the Lord. watching the Lord is a feast to the eye.

3. Hamsavahana the swan car on the second day evening

The Lord alone goes in procession mounting the swan whose great reputation is born of the skill of clearly distinguishing the milk from water, symbolically distinguishing the good from bad, The individual soul free from human bondage. The Lord takes the form of goddess of Learning Saraswati holding the veena. The swan  spans the mansarovar the Lord the lakes in the devotees mind. Only they who can distinguish the soul from the rest of the things can visualize the universal soul. this being the spiritual message of the swan car. Parabrahma gave the Vedas to Brahma in the shape of the swan. the characteristics of the soul is thus preached.

4. Simhavahana the Lion car.

The Lord goes out alone on the Simhavahana on the third day.

Simha stands for the ability to carry and move, the Lords power to protect, and symbolising the end of evil and protection of devotee. In the Lords abode Ananda Nilaya there are statues of lions on all four sides. majestic Simhavahana is a fear ridding for the devotee.
5. Mutyalapandirivahana The pearl Bower car.
On the third day the Lord goes in a procession accompanied by Sridevi and Bhudevi. The pearls emanate coolness. In Swathi Karthe, a drop of rain enters an oyster shell and becomes a pearl. The Lord is described as wearing a fresh pearl at the tip of his nose. "Nasagre navamouktikam" and "Mouktika Sragvi" one wearing the garland of pearls. the Lord seams to go here and there enticing the devotees who flock to see the Lord in the various vahanams.Many senior citizens spend a year in the temple towns and enjoy the festivities conducted to the Lord all round the year. Then they move to another temple town and enjoy the festivities there. By appearing in the electrifying Mutyalapandirivahana he dispels the trials and tribulations of the devotee. they feel what is our fear what is our worry when such a lord is there to take care of us.
6. Kalpavrikshavahana.
On the fourth day, the Lord with his consorts goes in a procession on  the Kalpavrikshavahanam delighting the devotees. The Kalpavriksha ride assures the devotees of both the worldly and spiritual bliss to the devotees who seek his shelter. the Lord is dressed as  a cowherd. the fame of the Kalpavriksha the charity that is capable by this emperor among trees is unimaginable. its a wish yielding tree.
7. Sarvabhupalavahana.
On the fourth night of the Brahmotsavas, the Lord along with Sridevi and bhudevi goes in a procession captivating the devotees in the golden mandapa. It is said all the kings all the gods have placed their crowns at the foot of the Lord and are ready to serve him in his presence. they seem to preach to the devotees make your heart  the Lord's car and serve him to attain salvation. Krishn appears punishing the Kaliya serpent on this vahanam.
8. Mohini incarnation.
On the fifth day the Lord appears to the devotees as Mohini in the golden palanquin enticing one and all with his blushes and charms. He is seen in a sitting posture and adorned with all the jewels and ornaments befitting a woman. also dressed in a silk Saree with the gem studded Suryachandrasaveri on his crown. His nose is decorated with a nose stud and nose ring "bulaki" his raised hands hold beautiful blooming lotuses in the place of the conch and disc. the right hand is in a boon giving posture. he pleases the devotee in this charming form. In the Mohini incarnation, the Lord preaches that the strong but arrogant ones cannot obtain their desire, while those who take refuge in all humility will obtain their hears desire.
9. The service of Garuda.
On the night of the fifth day a festival of Garuda is celebrated. the Panchavarna Rahasya is performed on the fifth day the blend of Vishnu and Garuda manifest in the form of the vedas, a personification of the vedas. 
the famous saying goes .... as a servant, as a friend, as a fan, as a canopy, as a seat, as a habitation, as a flag in many ways Vinatha's son, serves the Lord. he is both the car as also the flag. The Lord too is dressed with special ornaments, the lakshmi hara and the garland worn by Goda devi, as also the Sahasranama mala. The consorts do not take part in this Garudotsava. The Lord is seen sitting with his legs resting in the hands of Garuda. The Lord seems to say I am ready at all instances to protect you riding on Garuda and armed with conch, disc and other weapons. Take shelter at my feet, submit yourself to me. Leave to me the responsibility of protecting you which i shall certainly do. this seva dispels all sin and showers all kinds of wealth and satisfying bliss on all the bhaktas.
10 Hanumadvahana.
On the sixth day of Brahmotsava the Lord appears making Hanuman his car stressing that he is the Lord of all yugas he was Rama too in thretayuga.
"Kritetu Narasimhobhut tretayam Raghunandanah
Dwapare Vasudevascha Kalau Venkatanayakah."
The Lord seems to say by giving an example of Hanuman to his devotees that fulfill your wishes in the same manner as Hanuman did. after this seva Vasanthotsavam is celebrated in the Ranga mantapam on the same day in the evening the Lord along with his consorts mounts the golden chariot. this utsavam is known as Suvarna ratha ranga dolotsavam. this is a feast to the eyes. the whole atmosphere seems charged and the golden chariot emits a golden sheen with the sun too scattering its crimson rays at dusk.
11. Gajavahana.
On the 6th night the Lord mounted on the King elephant the picture reminds one of Gajendra Moksha the elephant crying for help ... O God, all my strength is gone, my courage diminished, my vital powers languishing, I swoon. My physique faces reduction. I feel tired. No longer can I fight with the crocodile. Please help me, help this poor soul, come save me. This also shows how God just Loves one who completely depends on him and surrenders at his feet giving up all pride and my ness. How magnificent the Lord looks on Gajavahana. everything looks enormous the beauty of the Lord the Elephant carrying the Lord seems to be blotting with Pride who would not be. but the message given here is simply transfer the responsibility of protection to the Lord.
Synonymous : The world is a lake. The crocodile is the sum of our deeds. The Elephank King our human soul. Lord Vishnu is the one who saves us from the bonds of the world and our deeds.  Every devotee is a king elephant. the Lord redeems us from the shackles of samsara.
12. Suryaprabha Vahana.
On the seventh day its the Lord alone dressed wearing the diamond gauntlet goes in procession riding on surya prabha vahana driven by seven horses. Narayana is seen as one riding the suns sphere in all its glory and brightness, the embodiment of light. "Jyotisham Raviramsuman""Dhyayet sada Savitru mandala madhyavartee Narayana" This scene must be meditated upon its the Sun the greatest repository of light, the giver of consciousness to nature. rains to the earth and its produce the moon and the medicinal herbs all attain an increase in their produce by the rays of the sun. The Lord showers health wealth and happiness. it is he that is the form of universal immanence. the Lord. How could any one describe the scene it has to be viewed soaked in and longed for. the purpose of man on earth is to achieve the Lord in the Suryaprabha vahana.
13. Chandraprabha Vahana.
On the seventh night the Lord mounted equally magnificent like on the suryaprabha. Yes it is he who is in control of the world by day and by night. he is that too which is the "Nakshatranam aham sasee" born out of the Lords mind the Moon spreads ambrosial rays causing joy tranquility and bliss in the quiet darkness to see the Lord alone on the chandraprabha vahana is to be experienced and cannot be described. the seventh day the two vahanas and the significance must be what one wishes for to achieve in life.
14. Rathotsava
On the eighth day under the rays of the morning sun every thing seems new that day the sun too seems charged with extra light energy and giving as it were its very best. why not after being the source of delight to the Lord and his dear devotees on  the previous day The Lord along with his consorts sits in the chariot giving the devotees (who are by now seeped in bhakti after watching him continuously for seven days in his various captivating poses) to pull his chariot the Lord seems to follow such devotees who do not know where they are or what is happening to them after seeing the Lord with his beloved consorts in the chariot they are sure blessed as the saying goes "Kesavam drishtva punarjanma na vidyate"

Look, the God of gods mounted the divine car
For the likes of us, it is a chariot of wish fulfilment.
The way it looks like the sky and earth meet, its great.
The manner of Lakshmi's consort is a feast to the eye.
For all those who witness, it is a feast to the eye.
For here he goes the way of his devotees, the Lord

The glory of Rathotsava is the affinity of the body and the soul. depicting:-
The body is the chariot, discrimination is the charioteer, the senses are the horses, the sense and their tendencies are the paths that they trod. The soul the spark of divinity within us is the traveller in the chariot. The Lord teaches us to control our senses with mind as the reign, to drive the chariot like body with the help of the charioteer called buddhi or discrimination on a proper path recognising HIM as the one who inhabits the chariot serve him and attain salvation.
15. Aswavahana.
on the eighth night the Lord seated alone like a warrior with a helmet on his head and a sword in his hand seems to speed away once again to bring another lot of devotees to the banks of liberation from repeated births and deaths. reality dawning on the devotees that if you have not already sought his feet here you have another chance as the Lord has set out to save you once again. even now give up the me and i and reach out to Him the almighty he is continuously at the task of saving the devout souls who sincerely reach out for his grace.
The Brahmotsavam ends with the chakra snana and the dhwajavarohana very significantly too.

attributes.

The Divine attributes : Peace and Joy, Consciousness and Power, Freedom all of them are self existent realities, existing by themselves in their fulness and perfection. They are not mere qualities that are acquired by effort through gradual culture and development, they are acquired piecemeal as other human possessions, material or mental. They are there near us, about us in their fullness and wholeness. We do not see them or seize them as there happens to be a veil in between. We need not strain and struggle, in order to find them. there is just a veil interfering, remove the veil or even shift it a little, then you have a glimpse of them in their full glory.
Brahman, the Supreme reality is said to be of the same nature and its relation to the world is also of the same kind. Brahman is the immediate and absolute realisation.

(Austerity of speech) AW

Austerity of speech. 

But there is another aspect of the subject which is usually given less attention, and that is control of speech. Apart from a very few exceptions, only absolute silence is set in opposition to loose talk. And yet it is a far greater and far more fruitful austerity to control one’s speech than to abolish it altogether.

Man is the first animal on earth to be able to use articulate sounds. Indeed, he is very proud of this capacity and exercises it without moderation or discernment. The world is deafened with the sound of his words and sometimes one almost misses the harmonious silence of the plant kingdom.

Besides, it is a well-known fact that the weaker the mental power, the greater is the need to use speech.

1. Thus there are primitive and uneducated people who cannot think at all unless they speak, and they can be heard muttering sounds more or less loudly to themselves, because this is the only way they can follow a train of thought, which would not be formulated in them but for the spoken word.
2. There are also a great many people, even among those who are educated but whose mental power is weak, who do not know what they want to say until they say it. This makes their speech interminable and tedious. For as they speak, their thought becomes clearer and more precise, and so they have to repeat the same thing several times in order to say it more and more exactly.
3. Some need to prepare beforehand what they have to say, and splutter when they are obliged to improvise, because they have not had time to elaborate step by step the exact terms of what they want to say.
4. Lastly, there are born orators who are masters of the spoken word; they spontaneously find all the words they need to say what they want to say and say it well.

None of this, however, from the point of view of mental austerity, goes beyond the category of idle talk. For by idle talk I mean every word that is spoken without being absolutely indispensable. One may ask, how can one judge? For this, one must first make a general classification of the various categories of spoken words.

1. First, in the physical domain, we have all the words that are spoken for material reasons.They are by far the most numerous and most probably also the most useful in ordinary life. A constant babble of words seems to be the indispensable accompaniment to daily work. And yet as soon as one makes an effort to reduce the noise to a minimum, one realises that many things are done better and faster in silence and that this helps to maintain one’s inner peace and concentration.  If you are not alone and live with others, cultivate the habit of not externalising yourself constantly by speaking aloud, and you will notice that little by little an inner understanding is established between yourself and others; you will then be able to communicate among yourselves with a minimum of words or even without any words at all. This outer silence is most favourable to inner peace, and with goodwill and a steadfast aspiration, you will be able to create a harmonious atmosphere which is very conducive to progress.
2. In social life, in addition to the words that concern material life and occupations, there will be those that express sensations, feelings and emotions. Here the habit of outer silence proves of valuable help. For when one is assailed by a wave of sensations or feelings, this habitual silence gives you time to reflect and, if necessary, to regain possession of yourself before projecting the sensation or feeling in words. How many quarrels can be avoided in this way; how many times one will be saved from one of those psychological catastrophes which are only too often the result of uncontrolled speech.  Without going to this extreme, one should always control the words one speaks and never allow one’s tongue to be prompted by a movement of anger, violence or temper. It is not only the quarrel that is bad in its results, but the fact of allowing one’s tongue to be used to project bad vibrations into the atmosphere; for nothing is more contagious than the vibrations of sound, and by giving these movements a chance to express themselves, one perpetuates them in oneself and in others.
3. Among the most undesirable kinds of idle talk must also be included everything that is said about others.  Unless you are responsible for certain people, as a guardian, a teacher or a departmental head, what others do or do not do is no concern of yours and you must refrain from talking about them, from giving your opinion about them and what they do, and from repeating what others may think or say about them.  It may happen that the very nature of your occupation makes it your duty to report what is taking place in a particular department, undertaking or communal work. But then the report should be confined to the work alone and not touch upon private matters. And as an absolute rule, it must be wholly objective. You should not allow any personal reaction, any preference, any like or dislike to creep in. And above all, never introduce your own petty personal grudges into the work that is assigned to you.  In all cases and as a general rule, the less one speaks of others, even to praise them, the better. It is already so difficult to know exactly what is happening in oneself—how can one know with certainty what is happening in others? So you must totally abstain from pronouncing upon anybody one of those final judgments which cannot but be foolish if not spiteful.  When a thought is expressed in speech, the vibration of the sound has a considerable power to bring the most material substance into contact with the thought, thus giving it a concrete and effective reality. That is why one must never speak ill of people or things or say things which go against the progress of the divine realisation in the world. This is an absolute general rule. And yet it has one exception. You should not criticise anything unless at the same time you have the conscious power and active will to dissolve or transform the movements or things you criticise. For this conscious power and active will have the capacity of infusing Matter with the possibility to react and refuse the bad vibration and ultimately to correct it so that it becomes impossible for it to go on expressing itself on the physical plane.  This can be done without risk or danger only by one who moves in the gnostic realms and possesses in his mental faculties the light of the spirit and the power of the truth. He, the divine worker, is free from all preference and all attachment; he has broken down the limits of his ego and is now only a perfectly pure and impersonal instrument of the supramental action upon earth.
4. There are also all the words that are uttered to express ideas, opinions, the results of reflection or study. Here we are in an intellectual domain and we might think that in this domain men are more reasonable, more self-controlled, and that the practice of rigorous austerity is less indispensable. It is nothing of the kind, however, for even here, into this abode of ideas and knowledge, man has brought the violence of his convictions, the intolerance of his sectarianism, the passion of his preferences. Thus, here too, one must resort to mental austerity and carefully avoid any exchange of ideas that leads to controversies which are all too often bitter and nearly always unnecessary, or any clash of opinion which ends in heated discussions and even quarrels, which are always the result of some mental narrowness that can easily be cured when one rises high enough in the mental domain.  For sectarianism becomes impossible when one knows that any formulated thought is only one way of saying something which eludes all expression. Every idea contains a little of the truth or one aspect of the truth. But no idea is absolutely true in itself.  This sense of the relativity of things is a powerful help in keeping one’s balance and preserving a serene moderation in one’s speech. I once heard an old occultist of some wisdom say, “Nothing is essentially bad; there are only things which are not in their place. Put each thing in its true place and you will have a harmonious world.”  And yet, from the point of view of action, the value of an idea is in proportion to its pragmatic power. It is true that this power varies a great deal according to the individual on whom it acts. An idea that has great impelling force in one individual may have none whatsoever in another. But the power itself is contagious. Certain ideas are capable of transforming the world. They are the ones that ought to be expressed; they are the ruling stars in the firmament of the spirit that will guide the earth towards its supreme realisation.
5. Lastly, we have all the words that are spoken for the purpose of teaching. This category ranges from the kindergarten to the university course, not forgetting all the artistic and literary creations of mankind that seek to entertain or instruct. In this domain, everything depends on the worth of the creation, and the subject is too vast to be dealt with here. It is a fact that concern about education is very much in vogue at present and praiseworthy attempts are being made to make use of new scientific discoveries in the service of education. But even in this matter, austerity is demanded from the aspirant towards truth.  It is generally admitted that in the process of education a certain kind of lighter, more frivolous, more entertaining productions are necessary to reduce the strain of effort and give some relaxation to the children and even to adults. From a certain point of view, this is true; but unfortunately this concession has served as an excuse to justify a whole category of things which are nothing but the efflorescence of all that is vulgar, crude and base in human nature. Its coarsest instincts, its most depraved taste find in this concession a good excuse to display and impose themselves as an inevitable necessity. They are nothing of the kind, however; one can relax without being dissolute, take rest without being vulgar, enjoy oneself without allowing the grosser elements in the nature to rise to the surface. But from the point of view of austerity, these needs themselves change their nature; relaxation is transformed into inner silence, rest into contemplation and enjoyment into bliss.  This generally recognised need for entertainment, slackening of effort and more or less long and total forgetfulness of the aim of life and the purpose of existence should not be considered as something altogether natural and indispensable, but as a weakness to which one yields because of lack of intensity in the aspiration, because of instability in the will, because of ignorance, unconsciousness and sloth. Do not justify these movements and you will soon realise that they are unnecessary; there will even come a time when they become repugnant and unacceptable to you. Then the greater part of human creation, which is ostensibly entertaining but in reality debasing, will lose its support and cease to be encouraged.  However, one should not think that the value of spoken words depends on the nature of the subject of conversation. One can talk idly on spiritual matters just as much as on any other, and this kind of idle talk may well be one of the most dangerous. For example, the neophyte is always very eager to share with others the little he has learnt. But as he advances on the path, he becomes more and more aware that he does not know very much and that before trying to instruct others, he must be very sure of the value of what he knows, until he finally becomes wise and realises that many hours of silent concentration are needed to be able to speak usefully for a few minutes. Moreover, where inner life and spiritual effort are concerned, the use of speech should be subjected to a still more stringent rule and nothing should be said unless it is absolutely indispensable.  It is a well-known fact that one must never speak of one’s spiritual experiences if one does not want to see vanishing in a flash the energy accumulated in the experience, which was meant to hasten one’s progress. The only exception which can be made to the rule is with regard to one’s guru, when one wants to receive some explanation or teaching from him concerning the content and meaning of one’s experience. Indeed, one can speak about these things without danger only to one’s guru, for only the guru is able by his knowledge to use the elements of the experience for your own good, as steps towards new ascents.  It is true that the guru himself is subject to the same rule of silence with regard to what concerns him personally. In Nature everything is in movement; thus, whatever does not move forward is bound to fall back. The guru must progress even as his disciples do, although his progress may not be on the same plane. And for him too, to speak about his experiences is not favourable: the greater part of the dynamic force for progress contained in the experience evaporates if it is put into words. But on the other hand, by explaining his experiences to his disciples, he greatly helps their understanding and consequently their progress. It is for him in his wisdom to know to what extent he can and ought to sacrifice the one to the other. It goes without saying that no boasting or vainglory should enter into his account, for the slightest vanity would make him no longer a guru but an imposter.  As for the disciple, I would tell him: “In all cases, be faithful to your guru whoever he is; he will lead you as far as you can go. But if you have the good fortune to have the Divine as your guru, there will be no limit to your realisation.”  Nevertheless, even the Divine, when incarnate on earth, is subject to the same law of progress. His instrument of manifestation, the physical being he has assumed, should be in a constant state of progress, and the law of his personal self-expression is in a way linked to the general law of earthly progress. Thus, even the embodied god cannot be perfect on earth until men are ready to understand and accept perfection. That day will come when everything that is now done out of a sense of duty towards the Divine will be done out of love for Him. Progress will be a joy instead of being an effort and often even a struggle. Or, more exactly, progress will be made in joy, with the full adherence of the whole being, instead of by coercing the resistance of the ego, which entails great effort and sometimes even great suffering.

In conclusion, I would say this: if you want your speech to express the truth and thus acquire the power of the Word, never think out beforehand what you want to say, do not decide what is a good or bad thing to say, do not calculate the effect of what you are going to say. Be silent in mind and remain unwavering in the true attitude of constant aspiration towards the All-Wisdom, the All-Knowledge, the All-Consciousness. Then, if your aspiration is sincere, if it is not a veil for your ambition to do well and to succeed, if it is pure, spontaneous and integral, you will then be able to speak very simply, to say the words that ought to be said, neither more nor less, and they will have a creative power.

Go through.

The best way to tackle a situation is to go through it. stand and face it not run away for it. it does not mean to satisfy or indulge the urge, which makes you a slave of it more and more, you get entangled, and never hope to be free. You stand and face it in order to face the truth, the reality of what you have to deal with. you have to purify it and clean it, free it from selfishness, from egoistic desire, the sense of possession. you have to go through without any expectation or demand. All human impulses and urges are to be treated in a similar manner. The Gita teaches man to go through the field of activity and not to reject or avoid it. The entire Gita is the ideal lesson in the technique of going  through. The gta says donot renounce it but dedicate it not karmatyaga but karmanyasa.  What is this dedication? The first step is desirelessness to work without desire. It is usually thought that desire is the source and origin of work. if you have no desire you have no need or impulse to work. but this is the superficial view of things. The impulse for work springs from elsewhere, from a deeper and impersonal source. The true spirit in which you should work is as the Gita enjoins, to do a work because it is a thing to be done, not because you desire it. So naturally you do not hanker for the fruit of your action. First then, no attachment to the action itself, then no attachment to the fruit that it brings. This is possible only when you are unselfish. you have to go a step further to selflessness. so the three stages in the process of dedication or purification. First to work without desire, without attachment to the result of the work. then you will be able to see that you are the instrument only, the work is being done through you.
At the beginning you are a desireless, unselfish doer of work, next you see yourself as a detached witness of your action and finally you see that the action happening in you is nature working in you, Nature the instrument of the Divine. Finally your self is no longer there, it is the Divine alone that is and acts.
It is to the divine the dedication has to be made. dedication means offering. All works has to be offered to the Supreme so says the Gita. the sacrifice of works Karmayajna. Everything comes from the Divine. They become impure, distorted muddy and poisonous when man tries to misappropriate them as his own belonging. To give up the sense of ownership is the core of dedication. You are not the possessor, the Divine is the only possessor. Instal the Divinity in all your parts and functions, that is how to  purify an d divinise your human element. that is how to simply Go through.

Beyond Love and Hate (M)

M says Love and Hate are at bottom the same thing. At the center there is the same substance in both, it is the obverse and reverse of the same stuff. It is a vibration, a vibration of extreme intensity. At the center there is this one single movement although at the periphery it becomes different, even contradictory. As the movement starts from the center and proceeds outwards it differentiates itself, becomes more and more different, contrary even contradictory to what it was at its origin. Hatred with all its most ugly features appears in the place of what was once a smiling beauty. Indeed Love itself as we know it, as it is at the outside on the periphery, is equally a deformation and aberration like hatred. Hatred kills but Love devours, vitality in man. both are perversions, falsified expressions of another truth behind. It is human ignorance and prejudice that appreciates one and deprecates the other. yet both have the same root, the flowering of the same seed may be say like electricity positive and negative. the two charges have opposite signs, but they attract each other and although in the expression they are contradictory, they are both charges of different electrical energy and therefore substantially they are one and the same.
The resolution of all contrariness and contradictoriness. Paradoxically one may say then all contradictions are an apparent illusion, all contradictions naturally and inevitably mean an inmost unity and identity. Even so the Brahman and the world or the Purusha and the Prakriti are apparent negations to each other, the duality is in the ordinary ignorant consciousness, but the two are one in the supreme indivisible consciousness.

Night and Day.

The night is the background of the day or the day is the stage and the night the green room. Whatever is expressed in the day, activities Physical or mental, are in a large part are determined or coloured by your activities at night in sleep. Night too exercises a tremendous influence on the life of the day. The mood, the rhythm in the sleep state colours, very much the mood and rhythm of the active life of the day. The contrary also is true. For the nature of the day life has an influence also on the nature of the night that follows.
As we seek to utilise the day to our benefit we must do so to utilise the night too. or else half the life is wasted. The night and day must work in union for a common purpose. The Vedic rishi
 say although the night and day look different they are of one mind.
To have control over the night one must, first of all be conscious of what happens in the night, that is to say, one must remember the events that occur in sleep. Usually one forgets and cannot recall easily the experiences that one has gone through while asleep. The first exercise then is, as soon as you awake, to retain what ever happens to linger still in memory, and then with this as a leading string to go backwards to happenings associated with it. Even otherwise when you cannot recall any particular happening or experience, you can begin your enquiry by noting the nature of the feeling that the experiences have left on you, that is to say, you note whether you passed a good night ora bad night. a bad night means either a tamasic state or a disturbed state. Tamasic means when you get up you feel inert, heavy depressed, still feel like going to sleep again. The disturbed state is one in which you feel agitated, unable to control, unable to do any organised work. Instead of this unhappy condition the night may bring to you peace and happiness, a positively pleasurable sensation. That is the first step of the discipline of what I may call night control. i.e. to distinguish these two states and react accordingly through your conscious will. The next step would be to distinguish two other categories of the experience. The one is the confused and chaotic condition in which sensation and ideas and impulsions are in a jumble, a meaningless whirl or otherwise you find your sensations or notions or impulsions moving in an organised and purposeful way. The first naturally brings you discomfort and sadness, the second on the contrary, gives you a sense of uncommon happiness.
There are occasions when the dream experience comes to you with a clear authenticity as if you were taking part in a real drama. Everything is happening truly and un-disputably exactly like a happening in your normal waking life. you find the difference only when you wake up. as a matter of fact it is a region very near to the material world running parallel to it. And at times we are lifted bodily as it were into it. and the experiences and adventures we go through are very analogous to those in normal life. Still when we are awake and compare the two we notice there is a difference in pattern and movements. Yet there are other experiences of quiet a different nature. You feel and see you are transported to a region made, it would appear, of elements of a different kind. The atmosphere gives a different feel from the earthly atmosphere, there is a light which seems to have a different vibration, even the earth there, for the earth still exists, is made of different density and solidity. beings and things have a happy, a pure beauty in their form and movement. This does not come to you merely as a thought or an imagination but a very concrete reality in which you live and move and have your being.
Your sleep world is full of many worlds, rising tier upon tier like hills in mountain range. Quiet at the bottom is an almost physical, a subtle physical world and at the top is the world of the spiritual or psychic being or consciousness. You range through all of them in some way or other but you remember only partially and in snippets and you do not know which is which. It is by focussing your attention upon them and trying to distinguish the different modes of each in regard to your feeling and perception that you gradually begin to unravel them, untie the knots and spread out the threads separately.

The Moral and the Spiritual.

The moral consciousness seeks to rescue man from the animal consciousness. Its effort is to be delivered from the inferior vital instincts and rise to something higher, genuinely human. It does that or tries to do that by cultivating a feeling of repulsion, even of horrow towards things that are sought to be rejected and cast out. The feeling of repulsion, of revulsion and horror is indispensable to the growth and maintenance of the moral feeling.
The Indian discipline teaches that to rise to a higher state of consciousness one need not have, rather one must not have any feeling of revulsion or hatred. One must be free from attachment to the movements of inferior nature, one must cultivate detachment from them but not necessarily through hatred or horror. The spiritual discipline bases itself upon a sense of perfect equality.
You have to rise above the status of the lower nature and this can be done only by a calm detachment, a quiet withdrawal. 
One need not entertain repulsion or hatred for animal life in order to rise superior to it, one automatically rises superior to it when one links oneself to the higher status, when one is imbued with a superior consciousness. The animal consciousness is not a wrong consciousness in itself, it is the life of the animal; the human consciousness may regard it as such and may still discover a superior consciousness looking at the movements of the lower world dispassionately, and indifferently or even appreciatively for a thing of beauty is there even in the animal life, for the Divine is everywhere. As in a building where brick is laid upon brick, or stone upon stone, the one laid above is not superior to the one laid below, the terms inferior and superior indicate only the simple position of the object.
The world is a gradation of developing consciousness, of growing states or status of being. There is a higher and lower level in point of the measure of consciousness but that involves no moral judgement; the moral judgement is man's, one might almost say, idiosyncrasy, that is to say a notion that is a prop to help him mount the ladder. Though it might be necessary at a certain stage, in certain circumstances, it is not a universal or ineluctable law,, not even in his personal domain. The growing consciousness is like a growing tree rising upwards first into a trunk, then spreading out into branches, into twigs and tendrils, then in flowers and finally in fruits. These are mounting grades of growth, but the growth above is not superior to the growth below. it is one unified whole and each portion has its own absolute value, beauty and utility.
The urge of spiritual consciousness is to go beyond the dualities beyond the trinities (Triguna) all mental and scriptural rules and regulations. For there is only one absolute the transcendent, the Supreme Divine himself. The Brahman.
The Indian spiritual consciousness considers the secular distinction of good and evil as otiose; both are maya, there must neither be attachment to the good nor repulsion from evil. We have to cultivate a consciousness, now forgotten and alienated but once natural to the human mind, the consciousness and status of a transcendence built with the sense of absolute calm a equality, all serene and all englobing, that is God consciousness.