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1.1.
The
theme of this seminar as we all know is
taken from the
article Methods of Training of our
Great Master Sri
Ramchandraji Maharaj of Shahjahanpur.
This article was
addressed to Preceptors/ prefects
of Sri Ramchandra Mission in the year 1970 in a conference of Preceptors/Prefects at Tirupati. This talk forms part of the Audio
CD of our Master
which has 6 talks and a song sung
by him released by ISRC. I may be permitted to use the term trainers, instead of using Preceptors/prefects every time hereafter in this
paper.
1.2 All of us are aware of the tendency to think
that every thing
in this system of sadhana is done
by the Master and the
trainer as well as the aspirant,
has precious little to do. This tendency of thinking was present even by 1969
and many
trainers tried to disown their responsibility
in the spiritual
training that is being imparted in the system. It was the usual
practice
by then to say that the aspirant has nothing
to do except
to take the introductory sittings and attend
the satsanghs
(meditation
sittings in groups) and annual/
biannual/quarterly gatherings organized
by the institution.
The individual sittings were optional.
No effort was made to evaluate the progress made by the aspirant and
it was being
said that everything is left to the
Master. And a very specious
argument was given that to try to
know ones’ condition or stage of progress indirectly means that one has no faith in the Master.
Thus a situation arose in the implementation
of the system
which promised through its books “Towards Infinity”,
“Reality at Dawn” and “Efficacy of Rajayoga”
a practical and verifiable system of sadhana,
where no responsibility
for guidance and no assistance in evaluation
were forthcoming. Master was always proud
of his system and was confident that he
trained many to become masters. In his catholic
approach he used the term master for the
preceptors also in many of his writings,
but these were conveniently made to be understood
as referring the Great
Master alone and the trainers slowly
abdicated their responsibility for training
and accountability to progress of
the aspirants. The article, ‘Method
of Training’ has to be read therefore keeping in view the main theme of the
Master namely clarifying the points in training
and the role of the aspirant, the trainer and the Master.
1.3 If we ponder over the word ‘training’ it becomes
clear that
there can be no training without moulding. But it is
also true
that Master used to talk about
transformation. While we
use the word moulding usually with
reference to material
objects we use the term transformation
in the case of living beings. However moulding or transformation implies first of all change from the existing position or status.
Therefore it is
incumbent on the part of aspirants
that they should be
prepared to accept change in their
ways of living and
behaving as also bring in changes
in their attitudes and priorities. It has been our experience
that while almost all
aspirants want to get ‘Realized’
very few of them ever think of being prepared to change. This refusal to change and sticking to their familiar ways of living has
been the main
cause of lack of desired level
of progress achieved by them in
spite many sessions of offering
of Pranahuti.
1.4 Before we go into the practical aspects of
imparting training,
there is need for us to be clear
about the system itself. Is our
system based on a type of evolutionary
philosophy or is it a devolutionary. Further it is also necessary to note that our Master asserted that we are returning
to our Home
Land. In this context it is also necessary that we should be clear about
the
concepts of Destination and Home
Land. Master in his message dated May 1970 stated “… if we pause
a little and
consider the problem (the Destination)
we will surely come
to the conclusion that you are
sailing towards your own Home, wherefrom you have been snatched away by the irony of Fate.” Home Land
and Destination clearly mean that the
goal is something that we are aware
of already. But our Master has stated that the spiritual journey is towards the Infinity. By definition, Infinity, has
no end point and is ever
moving forward. Again the concept
of Nothingness as the goal, presents us a
picture where we find it difficult to
integrate the same with the
concept of moulding.
1.5 ‘Human transformation is the goal of life’
and/or similar
expressions have been made by the
Master and Dr.K.C.V.
That Dr.K.C.V. bears a background
of Aurobindonian
thinking is unquestioned. Many
times he said that what Sri Aurobindo promised namely the descent of Supramental Consciousness into the human life, is what Sri
Ramchandraji
delivers and the influx effected in fact is from a much higher level. Thinkers who subscribe to the theory
of evolution (it
may be noted that evolution is
not a fact that has been observed but is only a theory advanced by Darwin and others) naturally hold the theory of change
or flux. To put it
in brief the contention is, life
is not about doing, it’s not even about being. Life is eternal becoming. It cannot exist without eternal becoming. Fundamentally, the whole story
of evolution
is a story of experimentation and change
1.6 However the philosophy of Raja Yoga is closely
linked to the
Sankhyan philosophy. Swami Vivekananda, while
answering questions on Darwin’s theory of evolution said that the last word on evolution has been stated
in the
Sankhyan system. He agrees with the Sankhyan system
that
there is no evolution without an
involution. This same theory
was held by Sri Krishna in the
Pancharatra agama stating that the souls are in Pravrtti or Nivirtti
paths. We were once pure
and simple consciousness patterns
expressing the Divine and we lost our balance and are now trying to restore the same, are the principle that should be fully grasped
by us.
1.7 Swami Vivekananda stated “According to the
philosophers of
our country, every being is a perfect
Soul, and the diversity
of evolution and manifestation
of nature is simply due to the difference in the degree of manifestation
of the Soul. The
moment the obstacles to the evolution
and manifestation of nature are completely removed,
the Soul manifests itself
perfectly. Whatever may happen
in the lower strata of
natures’ evolution, in the higher
strata at any rate, it is not true that it is only by constantly struggling against obstacles
that one has to go beyond them. Rather it is observed that there, the obstacles give way and a greater
manifestation
of the Soul takes place through
education and culture,
through concentration and
meditation, and above all through
SACRIFICE……The
attempt to remove evil from the world
by
killing a thousand evil-doers only adds
to the evil in the world. But if the people can be made to
desist from evil-
doing by means of SPIRITUAL INSTRUCTION,
there is no
more evil in the world.” He adds
further that “In the animal kingdom we really see such laws as struggle for existence, survival of the fittest etc., evidently at work. Therefore Darwin’s theory seems true to a certain extent.
But in
the human kingdom, where there is the
manifestation of
rationality, we find just the reverse
of those laws…..The
highest evolution of man is effected
through sacrifice alone. A man is great among his fellows in proportion as he can sacrifice for the sake of others, while
in the lower strata of
the animal kingdom, that animal
is the strongest which can kill the greatest number of animals. Hence the struggle theory
is not equally applicable to both
the kingdoms.”
Man’s struggle is in the mental sphere. A man is
greater in
proportion as he can control his
mind. When the mind’s
activities are perfectly at rest,
the Atman manifests itself. The struggle which we observe in the animal kingdom for the preservation
of the gross body has its use in the human
plane of existence for gaining mastery over the mind or for attaining
the state of balance.’
1.8 Swami Vivekananda also stated that Sage Patanjali
has not
advocated the theory
of evolution and held that all
were
once involved in the Origin and
they are all returning the
Source. He adds further “Patanjali
holds that the
transformation of one species into
another is effected by the
“in-filling
of nature.” I would request
you all to ponder over
this ’ in-filling’ and the Pranahuti
that imperienced by us and also think about the possibility of transformation of ourselves through such in-filling.
1.9 Master stated “Life is the awakening of the
state of Being.
When we brought in
our share of the awakening state,
every
function of the material existence
commenced. In the
beginning, it was more in relation
with Divinity from which life started. With the progress of life, actions continued having their effect according to their nature.”
He says that
because Actions are very strong
since they are connected
with life, their misuse produced
wrong effects and the whole frame of the body became a human factory with every faculty forming its own centre and started pouring
out what has been
collected thus far. When the span
of life of a particular being ended a form afresh was assumed with the accumulated grossness and this process continued for
several lives. Thus
he says we have
formed poles according to our Actions
and
they became very strong. Finally
all this led to a condition
where we remain embraced by the
commands we receive
from different centers each for
the faculties.
1.10 Somehow due to the company of pious persons or
due to
good environment we got an opportunity to think of our original condition. Master says if we searched
for a proper
man to guide us in this pursuit
and that thought touched the core of our being, it would produce a kind of trembling, and that would lead us to the proper man who
is really spiritual. If
there is any short fall in this
we unfortunately land ourselves into the hands of gross persons and we do not attain the stage
of
entering our Home Land.
Master says it is the
responsibility of that
person who promises to guide in
the
path, to destroy the poles we have
formed due to unbalanced
thinking. Thus if every thing is
regulated the original state of our being comes to view and we begin to realize the awaken ness of Divinity which first fell to our share. (See the origin of rings of splendor in Path of Grace.)
1.11
Thus we see clearly the Master is referring only to the
process of return to the
Home Land
and we are not talking of evolution proper
as understood by Scientists, Philosophers and Psychologists.
But the process of return to the Home
Land
is the process of gradually annihilating
the Ego and becoming Self less. Such a
self less person, who has reached a state
of Void/Nothingness, naturally is in tune
with the power of manifestation and his
participation in that process is natural and Divine. The
gradual process of becoming that has led
to the theory of evolutionism is sought
to be explained in this system as a gradual
peeling up of samskaras/ impressions collected
by the individual expressions of the Life
energy. In tune with the Hindu conception regarding
rebirth, Master implicitly holds that
the human individual has gone through
many lives before he came to be expressed
as human in the path of return to the
Home
Land. But the beauty of the system is that
while returning to the Origin/Centre we
arrive at a state of pure Divinity and
we are exhorted to use this condition
to help others finds their return path
to Home
Land. The Commandment 9, has this implication
is a point that we had many occasions
to discuss.
2.1
Master
in his message in May.1970 stated that
“The soul, is longing to feel its characteristic
which has gone out of sight, and this
insignificant being is seeking fellow
pilgrims to march on the path of freedom.”
The point of great importance here is,
Master is not restricting any one to try
this system. According to Hindu tradition
human beings can be classified according
to the goals they entertain, as Kamarthi
(seeker of desires), Artharthi (seeker
of wealth), Dharmarthi (seeker of virtuous
path) and Moksharthi (seeker after Freedom).
That there are several types of people
among human beings is unquestionable.
Are all of them fit for spiritual training?
Further we know that we cannot classify
a person as purely Moksharthi or Kamarthi.
The same person may at different times
have different goals as also the person
may have at the same time more than one
of these goals. Spiritual training under
the system advocated by our Master can
be given to all. However Master classifies
aspirants into five types, 1) Selfish
2) Fazli 3) Ahli 4)Devotee and 5) Murad.
2.2
The selfish
persons among the seekers are interested
in material benefits and are those who
join the Satsang to achieve their selfish
ends. They resort to flattery as the means
to satisfy the Guru/God and leave the
Master any way, either because their wishes
were fulfilled or denied.
2.3
The Fazli
disciples are those who come for meditation
occasionally and are generally carried
away by the pious environment and pleasant
atmosphere. They have no goal clarity and are best called
time passers. They may be regular to satsanghs
or Annual congregations etc., but are
those who do not practice the system as
advocated by the Master.
2.4
The Ahli
type of disciples are those with better samskaras and are willing
to practice sincerely the system.
2.5
Master
says some of them may graduate to the
4th level of disciples called
Devotees. Some of these are such that
they start from the beginning with the condition of Devotee
and bear love and devotion to the Master.
They know love and devotion to another
person means obedience to him in every
sense of the term. Persons of this type
possess all the characteristics that is
expected of an aspirant.
2.6
From among
the Disciples few graduate to the level
of Murad that is one who is the cynosure
of the eyes of the Master. The Master
never forgets them and he is the beloved
of the Master.
3.1
While discussing
the issue of ‘moulding’ we should be clear
as to whom we are referring to. It should naturally refer to
the keen seeker rather than casual visitor.
The aspirant should be one who would yield
naturally to the Trainer leaving aside
all his personal notions about the path
and the correctness or otherwise of the
path he has been treading if any. His
aim should be to acquire naturalness and
for this the Master asserts surrender
and cooperation are the twin sisters who
help the aspirant in the path.
3.2
Master
stated that the abhyasi proceeds in two
ways and both are necessary, by the effect of transmission and his own efforts.
The light which the trainer infuses travels
to the different centers and a sort of
vibration is felt by the abhyasi even
at the higher points. The other thing which the Preceptor does, is to
start Yatra to the different regions and
centres.
3.3
The main
point we have to be clear about in this
context is whether all those who ostensibly
seek the assistance through transmission
can be given the same and also whether
moulding of the seeker even with regard
to goal clarity, determination to transform
is also the task of the trainer. Unquestionably
the Original Prana or Pranasya Pranah
is that which is transmitted. While the
force is the same the level from which the Pranahuti is
offered can vary is a point that was clearly
elaborated in the first issue of the Journal
Imperience. This it is easy to observe
depends on the level of approach of the
trainer himself. Therefore it becomes
necessary that the trainer always abides
by the Master, in Him and for Him. This
is a responsibility that clearly vests
with the individual trainers and they
have to put in every effort in this direction.
3.4
Our Master
has explicitly stated 1) the various practices
to be followed by the aspirant, 2) the
role of the trainer and 3) the role of
the Master.
3.5
The topic
of the seminar is ‘moulding is the preceptors
business.’ Therefore we shall confine ourselves to the role of the trainer, without forgetting
that he is essentially an aspirant. The
trainer assists the aspirant in reaching
the goal through various methods given
by the Master. In order to successfully
accomplish the task he uses Pranahuti.
1.
Pranahuti is the tool used by the trainer to
foment with his own internal divine will
power the various conditions in the aspirant
and thus give him a satisfaction that
he is in the hands of a competent person.
2.
The internal
spiritual condition of the trainer is
such that persons sitting near him automatically
feel a certain amount of calmness or peace.
This also encourages the aspirant to pursue
the path sincerely.
3.
The self
of the aspirant has to be turned to Divinity.
This has to be done so that harmony is
developed by him and his Self (Ego) is
reduced.
4.
The trainer
has the knowledge of centers and the energy
they contain, and he exercises his will
to direct the Divine power coming to him
towards the aspirant.
5.
Various
methods have been given to the Trainers
so that they may introduce Divinity into
the abhyasis who are dormant.
6.
The trainer
has also to do Yatra in the case of aspirants
who are not able to progress on their
own even in initial stages. This is sought
to be done through fomentation of the
condition into the aspirants system.
4.1
By these
efforts what is the moulding that is effected?
Master states that ‘So long as there was
the Balanced state we had no form of our
own. We have simply to unfold ourselves
and restore our own Balance which we had
lost.’
4.2
We had
observed earlier that there are different
types of people. We also know that there
are five sheaths covering human beings:
these sheaths are well classified as the
5 kosas in our tradition. But there was
no effort made to evaluate/ classify human
beings according to the kosas. The simple
point is that all the kosas are there
in every human being and therefore no
such rigid classification is possible.
However we know some are governed more
by some kosas more than others. In any
society there are bound to be individuals
at different levels of growth and maturity,
not only intellectually but also morally
and spiritually. Master in his own way
said that the end of philosophy is religion,
and the end of religion is spirituality.
We find very interesting researches done
by Psychologists of the present day who
are trying to restore Soul to the Science
of Soul (Psychology-Psyche=Soul, Logy=
Science) which it almost lost a Century
ago.
4.3
It is agreed
in the circles of Transpersonal Psychology
as well as Integral Psychology that there
are streams of consciousness. They have
been classified as mainly consisting of
certain basic characteristics identified
as typical of each stream. That all existence
has been understood as a stream of Consciousness,
we all know is the basic tenet of the
great Sage Nagarjuna. His philosophy of
Alaya Vijnana is something that swept
the scholars of his day and most of the
present day philosophies of Consciousness
use his terms and terminology which went
to the West via the Eastern
China and Japan. Broadly
the streams are classified as 7or 8 categories.
But clearly some of them are contrived
and are patterns into which an effort
is made to somehow accommodate the entire
human population. However they have done
service in pointing out certain inherent
contradictions in the content of consciousness.
They are relevant for us in as much as
we are trying to balance the contradictory
forces in our consciousness pulling us
at different directions, through the wholesome influx of Pranahuti. Pranasya Pranah is the basic
core of any type of consciousness and
has therefore the inherent capacity to
bridge the gulf between two or more streams
of consciousness that are in collision
path in us.
4.4
It is however
necessary to note that these streams of
consciousness which perhaps can be better
compared with strands in a rope never
exist totally independent of the other.
It should make an interesting study of
research to find the origins of these strains or strands in the very make up of
the content of consciousness which
is itself a conglomerate of the
physical, vital, lower mental, superior
mental and the planes of equanimity. When
we tend to classify human into types we
invariably get into the problems particularly
when we demand total separation of
the types from each other. Even
very great reformers and sages have tended
to think in terms of pure Sattva ( Suddha)
and having failed to find it in the Universe
have said that the matter of Sri Vaikuntam
is that and the bodies of Eternal Beings
is composed of that type of matter. However
for the one who knows and feels in the
real sense Impurity is as much a myth
as Purity. Thus if we keep in view that
wholesome attitude it will be possible
to find the following strains/strands/streams
of consciousness in society in general and the
individuals in particular. Their being
present in the individual consciousness
is the matter of concern for us.
1.
Magical: Persons whose thinking pattern accommodates this
stream of consciousness think partially
in animistic terms, magical spirits, belief
in good and bad spirits which either bless
or curse and in turn decide the events
that occur. There is belief in the spirit
of ancestors and an effort to work out
lineage with persons who are gone for
ever and a strong bond in the clan or
tribe. In many persons we find this type
of consciousness co-existing with more
advanced features of consciousness, many
times including rationality. In the case
of persons who share this type of consciousness
the Self is not fully developed and is
dependant on magical and mystical means.
If one set of rites and rituals or magical
charms fail another is resorted immediately
else their self collapses under the weight
of lack of confidence in self. These magical
are different for different cultures and
societies
2.
Power Gods: Persons whose thinking pattern accommodates
this stream think in terms of settling
the accounts and through power (muscle
or otherwise) control and dictate others-
their main motivating principle is power
and glory. Terrorists and war maniacs
belong to this category. This is a streak
of the animal instinct that somehow persists
in the human- perhaps civilizations built
and destroyed based on the muscle power
and animal characteristics contribute
to our thinking in this pattern. The self
development in these cases is dependant
on perceived capacity to inflict pain
on others and ones’ own muscle or money
etc., power. The Self is bonded by these
and any failing to the body or its prowess
can inflict a stunning blow to the self.
3.
The conformists: Persons who partake in this stream are
very decided as to what is right and what
is wrong and they know it fully. Violating
the code of conduct or rules is abhorred
and punished if possible, if not the culprit
is severed of his connections with the
family/village/or any other group to which
he belongs. Any lapse in following the
norms leads a sense of guilt and severe
punishments are given and accepted. These
persons who follow the norms, rules, regulations
and restrictions that are imposed by an
avowed authority that is usually a religious
figure or book or tradition, generally
pass off as saintly persons in society
which appreciates their holding the rigid
hierarchies. The consciousness here can
be totally against freedom of spirit of
others and conformism is the only principle
recognized. This pattern in consciousness
is common to find and in fact any society
at any given point of time is ruled only
by the influence of these persons. The
self here is under severe bondage but
it enjoys the credits that are showered
on it by the society and many times is
not even aware of its bondage. This is
one of the toughest bonds that required
to be broken in the path of freedom of
spirit.
4.
The explorers: Persons who partake in this stream are
not convinced about the existing strict
code of morals and rules governing life,
they question everything of religion,
every rite and routine. They claim to
be having a scientific temper and want
equality, fraternity and liberty to be
the same for all the human population
irrespective of the race, religion, gender
and such other divisions. They do not
accept any hierarchy in the relationship
of the ruled and the ruler, between man
and woman. Interestingly they raise a
question why should God be male? They
have no moral compunction to utilize the
resources available even if it were to
be for exploitation through intelligent
maneuvers. They have no difficulty to
use the baser instincts in the advertisement
and propaganda of their products and give
all types of specious logic to defend
themselves. These persons have sought
to use the available knowledge gained
by explorations in the nature of mind
for their personal gain, or call it corporate
advantage and gain. This is particularly
so in the food and cosmetic and fashion
industries. They choose all attractive
means to debase the human thinking and
all the time say they are upholding the
freedom of the individual to choose. This
type of consciousness is unfortunately
seen in almost all the human beings of
the present day and this is one of the
toughest problems facing one who seeks
to transform the content of consciousness
of aspirants seeking to realize their
true nature. The self in these cases is
under delusion and is totally lacking
direction in moral and spiritual plane.
Imagine the extent to which the program
of awareness of AIDs goes and unabashed
marketing of condoms and other means to
protect oneself and not even a single
person is there to call the buff and plead
for a sane sex order. Note also the importance
given in spiritual discipline for the
practice of celibacy in grhastha ashrama.
5.
The sensitive seekers:. Persons who partake in this type
of consciousness are committed to communication
as a means for developing fraternal bonds.
They agree that human beings must be freed
from greed, avarice, jealousy and believe
in developing humane relationships with
a symbiotic approach to all problems.
While the desire is there to attain harmony
and understanding amongst all, they end
up with seeking and trying all the time
to find means through which they can succeed
to communicate to others their point of
view. They are heavily dependant on the
rationality of human being and think that
rationality can itself solve the problem
though it is always frustrated in its
attempts and the explorers and power gods
have their way. The simple fact that the
explorers and the power gods constitute
the majority of human population is enough
to have their way at the least through
the brute majority they command. The self
in these cases is having a taste of the
expansiveness and is ready to come out
of the shackles.
6.
The holistic super conscious men: These are very few
in the human population who through their
relentless struggle in their inner selves
seek to generate harmony and good will
amongst all the human beings and enable
them develop true love amongst all sentient
beings and devotion to the Supreme Consciousness that
rules the Universe. Apart from abiding
by Truth and Reality in all its aspects
these persons enjoy a tranquility of the
most superior type which bridges the gulf
and the possible perceived differences
and lives and moves in the sphere of harmony,
understanding, compassion, co-operation,
co-existence of all beings, love and direct
non interfered one ness which helps them
share and make the words of sacrifice
meaningless in as much as it is only a
service to ones’ own very Being. They
experience the inner oneness of all and
find there is no disharmony essentially
in nature. Disharmony and dichotomy are
the products of thinking patterns that
do not seek the good of all but only of
a few to the detriment of others interests.
For these persons there is no individual
self and therefore no individual interest.
They cross the borders of Egoism and naturally
their performance is always marked by
a fragrance of natural perfection, unifying
all others efforts and exhibits a coordination
that is better expressed as cohesion.
The self in these cases can be taken as
expanded and the bonds of animal and human
realms and regions are broken and they
are free moving and having their being
in the realm of pure consciousness.
5.1
It is therefore
obvious for us that we should tend to
strengthen this last strand more and more.
It is in this context the Prayer at 9
P.M. gains importance. It is
now positively proved that the thinking
of groups of people located in different
parts of the world does influence others
and its influence is felt even in inanimate
objects of experimentation. This one task
of moulding our selves and thereby others
appears to be of paramount importance.
5.2
The words
of wisdom of our Master has been our guiding
points for contemplation and meditation.
It is relevant to recall a few of his
statements in this context. “Spiritual training starts with
inner cleaning or purification of Chakras
which is the most essential factor in
spiritual training.” “Pranahuti is the
only effective process to introduce immediate
change to regulate the inner tendencies
of our mind so as to effect our gradual
transformation.” “What
Pranahuti does for the spiritual
uplift of an Abhyasi and removal of complexities
in a short time, independent efforts cannot
achieve even in a full decade.” “The light
which the preceptor infuses travels to
the different centres and a sort of
vibration is felt by the abhyasi
even at the higher points.” “In (our)
system all the methods of doing are for
the preceptors and becoming is the job
of the abhyasi.” “It is the power of Pranahuti
alone that can curtail this duration of
travel from one spiritual stage to another,
and enable the course of thousands of
years to be covered within the span of one life.” “Only a
person capable of transmitting Divine
Grace through the Yogic process of Pranahuti
is fit to become a Master.” “Transmission
gives a new life to the sleeping condition
of man and prepares for the highest approach
reserved for human beings.” “A man is
not fit to impart spiritual training unless
and until he has developed the capacity
of fomenting his disciples with superior
force which is all and all.”
5.3
These are
but a few of the pearls that are collected
at random. How can the trainers do this duty is what we have endeavored
to explain in our trainers
manual. But most important is the
development of Special Will. Will is a
word that has almost become the weakest
in our vocabularies and every action of
ours is sought to be explained by different
models and theories of motivation. Our
Master has stressed the importance of
the development of Special will in his
work “Towards Infinity.” For developing
this Will it is obvious that it is to
be used for
1.
A good cause, with no selfishness/self interest
2.
With noble intention,
3.
With total faith in the Sovereign Principle of Justice,
4.
And for a Balance that follows Justice.
5.
Needless to say Faith in the Master is a must;
6.
Faith in the nobility of attempt is a must along with
7.
Faith in the deservancy of the effort on the part of
the aspirant
8.
Coupled with Compassion and Love
9.
And an unfailing determination to succeed in the attempt
10.
With a
pious and unblemished character that alone
accompanies any Divine effort.
5.4
It is obvious
for developing these characteristics it
is not enough to wish piously and hope that the Almighty will grant the
capacity. It is the most essential tool
without which any method in the manual
or else where will not work While referring
to the development of Sensitivity Master
has stressed the importance of
purity and in this context of development
of Special Will it is all the more important.
5.5
It would
be prudent to conclude this paper with
the prayer
O
Master Thou art the Ocean of Bliss
We are all seated in it
The waves of Thy Ocean are passing
through us
Removing all the dirt and disease.
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