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Dependency.
10thFeb.2008
Pujya Sri K. C. Narayana
Dear co-travelers in the
Path,
My humble Pranam to all.
1.
After having been in the company of the
Master more intensely for the past one hour it is no
pleasant feeling to part with it and come out of the
Roaring Silence. Obviously the sweet love and
celestial silence is what I call roaring. The
magnetic gripping power that passeth understanding
that enwrapped us all this while is what we have
been asked to share with others and spread the
message of the Master. It is over 16years the ISRC
has been assiduously engaged in this task of
educating and doing further research even as desired
by the Great Master Babuji Maharaj in a letter to me
in 1979. The power imperienced is such that we are
all overwhelmed by it and some thought it will take
care of everything in sadhana. That thought is the
main reason for some persons who have blown out of
proportion the role of Pranahuti and the role of the
master. The words master and Master have different
meanings and unfortunately one was confused with the
other by many. Having created the confusion the role
of the aspirant was sought to be reduced to nothing.
Rev.Babuji Maharaj has made it clear through his
messages and writings that the aspirants have a
great role to play as well as the preceptors. The
articles ‘They lost the Ocean’ and ‘Determination’
are among the many that puts forward his point
forcibly.
2.
Accordingly and in compliance of the Masters’
wishes we have tried to explain the role of the
aspirant as well as that of the trainer as clearly
as possible through our publications, C.D.s,
training slides, seminars, training programs and the
program of Manasarover. I am sure that many of you
have played the ‘game of life’ which teaches us many
aspects of sadhana. Our latest self evaluation tool
to assess our progress in the Pind desh has been
found by many aspirants highly useful and they are
taking measures to own up the conditions desirable
for permanent stay in the Brahmand and other higher
regions. Naturally that requires courage and
absolute faith in the Master and we are happy that
we could bring many aspirants to the state of being
lions in the path. That is a reward by itself for
ISRC. I do not intend to dwell on those aspects in
detail now. I am sure that many have had occasion to
see our web sites and I appeal to those who have
not, to see our web sites. The coordinating agency
for training and research is our institution
“Imperience”. And those who do not have access to
computers may contact any of the members of
‘Imperience’ who would be too happy to help you.
3.
All these efforts of ours have been aimed to
making us deserving as both the aspirants and
trainers. When we imperience the divine and divine
commands, it is but necessary that we own up those
conditions and ISRC has been particularly
emphasizing this aspect. More so in the case of
trainers there was a stress laid on their owning up
the condition so that their service to the aspirants
would be of a high order.
4.
Recently we heard a very ingenious yet ill
informed argument that ‘if the trainers were to own
the condition what will Rev. Babuji do’ and it was
added that this means that Rev.Babuji does not exist
in ISRC. This argument derives its sap from the
notions mentioned above which were popular in some
circles of disciples of the Master but which were
never true. Their belief maintains the notion that
Pranahuti flows up from the blues or directly from
the heart of the Master and the Master would work
according to the need automatically and the trainers
need do nothing except sit and get honored for such
a noble job! This and many such magical and
mysterious notions of such an effect from Pranahuti
were sought to be cleared off in one of our latest
publications ‘Pranahuti’. That Pranahuti is the will
power of a person who is advanced in Raja yoga and
who can foment another with his own internal divine
power has been stated very clearly more than once.
The notions about Pranahuti in any other manner and
thinking that the Master does all the work is surely
the desire of those who would like to call
themselves as aspirants and trainers but would crave
and indulge in the realms of sloth, laziness,
unaccountability and irresponsibility.
5.
There is some error in thinking among our
associates. They feel that service is a means of
progress in spirituality and donate in cash and kind
liberally to Sahaj Seva Samsthan which does lot of
noble service. The quality of service rendered by
SSS is well appreciated by the Governmental agencies
as well as funding agencies which have inspected the
institutions of Sahaj Seva Samsthan. However, I may
be permitted to clarify that it is those who are
advanced in spirituality and stepped into universal
consciousness and live in altruistic consciousness
that feel the genuine need for service. It is not as
though who ever does social service moves to higher
realms in spiritually. An article by Dr. K.C.V. on
Service to Mankind was published in our Satya Padamu
more than once just to clarify these types of
notions. I appeal to aspirants to clearly understand
that spiritual training that we seek to impart
through ISRC and its sister wing Imperience has
nothing what so ever to do with Sahaj Seva Samsthan,
which is run ofcourse by the aspirants following
ISRC, whose character and nobility is of a very high
order. It is true we say that since SSS is doing
good work fellow brethren may help that organization
grow in the manner in which they think they can.
6.
It is said that it takes one to know one:
what this really means is that we cannot feel,
see, or experience something in someone else UNLESS
it is also inside us. So, if one could feel, see, or
experience appreciation, respect, happiness,
excitement, conversational compatibility, humor,
inner peace, extreme support, and deep meaningful
passion in ones’ mirror, we should appreciate that
person for having amazing qualities of what may be
called Love.
7.
Many aspirants seek to know their condition
in spiritual life. For this they should be attentive
during meditation and other practices connected with
sadhana. Attentiveness is effective in noting the
arising of our thoughts and in recognising the
contents of our thoughts and beliefs. It is
particularly useful in changing the self limiting
beliefs we have that is preventing us from unlimited
possibilities. Since changing these unconscious self
limiting beliefs requires that we first identify
them, attentiveness plays a crucial role in this
identification process. When we are attentive to the
thoughts and beliefs in our mind, we can then work
on replacing beliefs that limit us with wholesome
and life-enhancing ones.
8.
How can we increase our attentiveness? We do
that through meditation. Those of the aspirants who
ask how to be attentive during meditation may kindly
note that continuous meditation alone enable us to
be attentive to our states of mind. Meditation, when
done on a regular basis, increases our attentiveness
about the object of meditation and allows us to
gradually peel off layers upon layers of negative
mental and emotional imprints (samskaras). The more
we are attentive of the goal and the object of
meditation the more we create room for positive
belief systems and they in turn efface imprints that
are not in consonance with the goal, and create room
for new positive and divine centred beliefs and
imprints that we are pregnant with.
9.
The one imprint that we have inherited from
the days when we were descending from the Base while
passing through the rings of splendour is dependency
on Master. Such dependency is in fact our real or
true nature. It is our soul mate. Dependency
precedes Consciousness according to some great
mystics. Without it we are not and without us it is
not.
10.
But before we come to the state of being
permanently abiding in the consciousness of
dependency we need to as pointed out above get rid
of the negative mental and emotional imprints which
were also gathered by us in the journey of our
individual manifestation. The compliance to the
Commandments of the Master enables us to effectively
attend to this task. More particularly with a clear
understanding without yielding to all sorts of logic
for sloth and other intellectual aberrations we need
to learn through implementing the commandments 1,5,6
and 7 the attitude and ability to live in the state
of dependency. Dependency enables us to live by the
principle of ‘Letting Go’, which has been fully
explained by the Master in his commentary on the
commandment seven.
11.
The ability to let go complements
attentiveness. Attentiveness allows us to be aware
of our negative thoughts, beliefs and feelings. With
the awareness and insights we can then let go of
them. Since we spend almost every waking hour
seeking, acquiring, grasping and clinging on to
things, we have the tendency to resist letting go.
In fact, most people find it extremely difficult to
let go of anything and particularly of feelings and
beliefs. This is because we have learned to identify
our feelings and beliefs as ourselves. We think we
are our feelings and beliefs. Thus we fight and
struggle to keep these feelings and beliefs in an
effort to preserve our ‘self’, regardless of whether
they are useful or harmful to us.
12.
The effective method of letting go is through
attentiveness itself. When we become aware of our
negative thoughts and feelings due to our
attentiveness, which often hide in our subconscious
mind, we have to decide to let them go. This of
course is not easy as we all know. It is here our
dependency on the Master comes to play. Here we find
that we are unfortunate slaves of our wishes and we
find ourselves incapable of being free. If our
innate nature of dependency on the Master is
remembered through the period of meditation and
purification process our attentiveness to the flaws
and defects in us get washed out.
13.
Now that we are all drenched in the shower of
the grace of the Master, and are immersed in the
thought of the Master, I would request you to
remember the Masters’ advise “ We should utilize
this occasion in getting into the Master and Master
alone, which will act as food and tonic for
spiritual elevation. Remembrance should be in a way
that we feel the thought of remembrance oozing out
from the objects everywhere. It is the real
remembrance which mortals can have. It is a play for
our good.”(SDG.29)
My humble Pranam to all spiritual fraternity. |
