The background of
spirituality is the "Moral Courage" which
rises when one is moral.
Sri. I.Chalapathi Rao
1.
Morality has been the subject
of all religions. By definition, it is an
abstract concept but when it is translated
into some guiding principle of life then it
is called as Ethics. Morality leads to
ethics. Often we find that we suffer from
guilt due to actions performed not according
to accepted rules of conduct which are
mostly defined by our religion. In this
message, Master is not referring the subject
of morality from the religious perspective
but from the spiritual point of view.
Seekers on the spiritual path are
encountering and overcoming the obstacles
posed by instruments of perception,
cognition and action. For the sadhaka, the
challenge is how to manage and balance the
above so that the cherished goal is
attained.
2.
In tradition, the three modes
of action ( i,e sadhana ) are defined as
Karma yoga, Bhakti yoga and Jnana yoga. But
in this message Our beloved Master, Pujya
Sri Ramchandraji Maharaj is stating the fact
that the self need to be oriented to the
Divinity in all aspects of action ( i.e
Karma, Bhakti and Jnana) for one to realize
the Goal. Here Self is referred as to both
Lower and also as higher self. By
definition, the lower self caters to the
existential needs while the higher self
caters to the aspirational or evolutionary
needs. And it is our experience that desire
or cravings are felt in both the aspects of
Self. Here Master is denoting Morality to
the aspect of self management.
3.
Master, here is not only
referring to morality but goes further and
adds courage to it and calls it as moral
courage. We all know that when we are faced
with conflict of interests of Self, then we
are fickle, undecided, unfocussed and sway
to whims and vagaries of mind and are quite
far away from being determined, clear and
focused state of mind which can be perceived
as lacking in courage. That is with the over
emphasis of Self(lower), morality decays1.
In the context of spiritual life it can be
called as lack of courage to evolve but if
we relate the same thought on courage (or
lack of it) as given in Gita wherein it was
termed as Hridaya Dourbalya (of Arjuna), the
lack of courage to action on hand due to
Dharma Sankata i.e not able to resolve in
the heart in respect of duty on hand.
4.
From this it can be inferred
that lack of moral courage means lacking the
ability and / or will to take up the task on
hand. In the context of spiritual life, I
understand the meaning of words moral &
courage in spiritual life as
a.
Moral – pertains to one’s
duty
b.
Courage – ability and/or will
5.
I understand moral courage as
that which emanates from within the heart as
a result of spiritual development. I would
like to put forward from my little personal
experience as to how the moral courage
develops in a seeker on the Natural Path as
an invariable concomitance of spiritual
development. I would also like to relate
courage as an aspect of heart rather than
mind taking cue from Master’s statement that
Lion-hearted men alone can dare approach
Reality and men are made so, by The Natural
Path2.
6.
The courage that is needed in
spiritual life emanates from within when we
develop goal clarity which is concomitant to
the development of Jnana of transcience of
life. The first inklings of inner courage is
felt when we start owning up the conditions
of viveka. I have personally experienced the
courage to explore the inner which hitherto
earlier had been a dreadful thought. I do
find many people scared even to close the
eyes and with them it has been difficult
even to broach the topic of meditation. This
courage to explore beyond the yonder is a
blessing of the Master through the
initiation of the Yatra in the heart is
something that needs to be experienced to be
believed. I find this courage initiates in
us a sense of freedom. In Spiritual Life,
Viveka Jnana can be termed as an aspect of
Moral courage.
7.
The second aspect of courage
that I have experienced is due to the
resolve felt in the heart due to condition
of Vairagya. The progress in the feelings of
vairagya are varied and has several shades.
The conflict between the attachments and
desires of lower self versus the aspirations
of the higher self is many a times quite a
stressful experience when the lower is the
dominant player. The state of mind during
such stressful condition is:
i.
Am I missing the enjoyments
of life ? Let me forget about sadhana for a
while and start going to cinemas, watch TV,
go out for a picnic etc
ii.
The heart & mind does not
like to indulge in enjoyments and at the
same time not able to feel engrossed in
remembrance of the Master and sometimes this
state make us feel lonely.
iii.
The feeling of helplessness
of not able to either go forward or backward
in spiritual life. Lower self (attachments)
says go back to your old life while the
higher self (thoughts of spiritual goal)
says go ahead with the spiritual journey. A
feeling of getting stranded in the middle.
8.
But all these are passing
moments or fleeting thoughts and feelings
which may be there ranging from couple of
hours to couple of weeks. Thanks to the
Support system of the Master, The above said
feelings get washed away effectively when we
attend to either a satsang or an individual
sitting.
9.
And as we keep progressing on
the path, the condition of vairagya becomes
so natural that it turns into a constant
restless yearning for the Master. The
yearning felt becomes really enjoyable and
yields joy in the heart. So the joy that is
felt due to the condition of natural
yearning which in the system of Natural path
is called vairagya is an aspect of moral
courage when viewed from the speculum of the
worldly people.
10.
In the system of the Natural
Path, Viveka and Vairagya develop easily due
to the work of the trainers who divert the
thought from Lower Self to the Higher Self
and thence to the Divinity. But it is
incumbent on the seeker to own up the
conditions through assiduous practice. The
primary deterring factors for owning up of
the conditions are the indiscipline of
senses and inner faculties. To act with the
wisdom of due-ness and moderation will not
be merely out of an intellectual
understanding but is a result of
disciplining of the above said faculties.
The same has been referred by the Master,
“We have formed the poles according to our
actions and the repeated actions made the
centre more strong. The outcome is that we
remain embarrassed by the commands we
receive from different centres for each
faculties” 3.
11.
As we progress in devotion,
the feelings of inner purity felt help us to
think in terms of purification of heart and
remembrance of the Master also purifies us
in a great way. Participation in Master’s
work help us in maintaining remembrance and
the courage that is felt here is one of
single pointed orientation ignoring the
taunts and rebukes of fellow worldly persons
who say that we are ignoring the priorities
for enjoyment of life. They say that we are
missing out here. Purity due to devotion
gives us a feeling of unsoiledness and we
develop restraint and this feeling of
restraint gives us the courage. As this
courage also emanates from within and can be
called as an aspect of moral courage.
12.
Sometimes we feel lack of
total confidence in the Master coupled with
lack of determination of the self to go
through the path, which often leads to a
state of despondency and self doubt. At this
stage one feels helpless and also restless.
The moral courage needed to overcome the
obstacles of self in the sphere of surrender
is indeed huge. Laziness and the feelings of
complacency are the deterrent attitudinal
factors here. I feel the laziness to work or
dedicate the being in the service of Master
is a major barrier. From the seeker’s side,
one need to develop patience, tolerance,
fortitude, inner dynamism with an attitude
of determination to go ahead irrespective of
the consequences. The attitude of no turning
back is an indication of progress in the
sphere of surrender and this is another
aspect of courage that emanates from within
and this courage is indeed a blessing of the
Master. To be undeterred by circumstances is
the courage exhibited by the disciple and
which can also be called as an aspect of
Masterliness.
13.
In the system of the Natural
Path, Masterliness is expressed through a
life of balance and moderation which is
morality in expression for a human being
Pranams
References
1.
Method of Training - Showers
of Divine Grace- page 53
2.
Peep into Reality - Showers
of Divine Grace- page 27
3.
Method of Training - Showers
of Divine Grace- page 47
