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If
we are the hands of a real master, all the things
necessary for man to be called man gradually come
out of themselves.
Dr. K. Madhava
My dear brothers and sisters,
My humble and sincere pranams to all of you.
I feel it an honor and a blessing to participate in
this seminar on the occasion of basanth panchami
celebrations of Pujya Lalaji Maharaj who has
ushered in a new era in human civilization. The
topic of the seminar “If we are in the hands of a
real master, all the things necessary for man to be
called man gradually come out of themselves” is from
the message “Method of Training” of the book SDG.
Luckily we are blessed to have the opportunity of
listening to his talk directly as it was
successfully recorded in Tirupathi and thus enabling
us to move more closely into His consciousness.
Thoughts come pouring out from a state of
consciousness. that particular state of
consciousness has particular feeling or a reality
status to it. If we can contemplate, imagine and try
to figure it out as to what is the nature or state
of mind or consciousness of the author? What is the
feeling state of the author? What is the author
trying to convey to us? If we can discern and catch
the concern and love and affection hidden in the
consciousness of the author to see all of us happy?
If we can put a question to ourselves am I grasping
the sense what Master is trying to communicate then
probably we will all come out of the seminar more
enlightened.
Here I will not miss an opportunity to quote the
Master an appeal he has made to the readers as to
how to get at the essence of his Commentary on Ten
Commandments.”I have attempted to articulate those
spiritual secrets that are inexpressible. Since such
matters are essentially experiential based on the
study of nature they are transmitted only through
vibrations. That is why it is not only difficult,
but at times impossible to express in words the
epiphany of such a transcendental experience just as
words and meanings are far too inadequate to convey
the sentiment of love, the readers should therefore
try to get at the essence of what is said
overlooking the limitations of language, be the
beneficiaries and do their best to let others
benefit”
I want all of us to note his remark to do our best
to let others benefit. This is the purpose of ISRC.
We put in our best and sincere efforts to meditate;
best and sincere at purification, at 9pm prayer, at
bed time prayer, to hold training courses to spread
the message of Master in its true content and
spirit. When we do our puja in the morning we are
participating in the Masters work of purifying the
human consciousness as we that is the human
fraternity is all united and all of us have a role
in the happiness of human fraternity.
The topic of seminar has three important themes
interwoven into it –
One is the objective which is man to be called a
man.
Second is the role of real master i.e. the role of
trainer or preceptor.
Thirdly the process of transformation.
First let us deliberate on the first theme that is
the objective. our literature if we study carefully
is replete with the mention of the objective and
ISRC has very clearly defined the objective which is
to become a real man, and who is a real man has
also been clearly brought out as one who follows the
ten commandments in letter and spirit. Or in other
words real man is one who has imbibed the principles
of Basics (commandment 1), dedication (2), ideal
(3), identicality(4),truthfulness(5),fraternity(6),
gratitude(7), happiness(8), moulding(9), and
prayer(10) and lives these principles naturally. Our
aim is to continuously improve ourselves so that
these principles become natural to us. We will be
then leading a balanced life. This objective where
the faculties, sense and motor organs and all the
kosas are in harmony and come under the direction of
the will is a stupendous achievement.
We all know personally the effects of network we
have woven ourselves and Rev.Babuji Maharaj talks in
the same article about how every nerve became a pole
it self producing different climates and changes and
how repeated actions made the poles stronger .
The buddhi, manas and ahankar receives commands from
different centres and generally man is in a turmoil.
From this stage to become a real man was virtually
impossible in one life but in the new era this is
made possible in part of a life by the wonderful
method of pranahuti.
And this pranahuti is done by the trainer who is
properly connected to the great Master. To quote the
great Master ‘The preceptor has the knowledge of
centers and the energy they contain, and he
exercises the divine power coming direct to him to
set everything right.”
Rev. Master said I make masters not disciples. I did
not understand anything in the beginning about it.
My Rev. Guide made me a trainer and I started
working but I did not understand much in the
beginning, he patiently guided me and still
continues to guide all the trainers.
Though everything was clearly written in the
trainers manual understanding was slow to evolve. I
was also carrying notions from my previous exposure
in SRCM which did not help matters much. To get rid
of the notion of a medium took lot of time.
It seems in the present times man is addicted to
irresponsibility, medium means irresponsibility and
unaccountability. Trainer means responsibility and
accountability. If as a trainer I cannot keep my
mind accustomed to the presence of divine light in
the heart for one hour how can I claim I will train
others? If I can not treat all people as my
brethren in reality how can I train others to
develop this feeling?
Unless I become free from pride and prejudice and
live harmoniously with a feeling of cooperation and
coexistence, how can I train others?
Several such questions about viveka, vairagya and
devotion came up and glaring inadequacies were felt
by me. This awareness led me to practice more
sincerely and pranahuti from my Rev. guide helped me
very very much. Many deficiencies and defects seemed
to have left me without my knowledge. Various
seminars and talks by Rev. Sir helped me understand
the importance of purity and I am striving towards
the same. Because the trainer has to impart the
divine impulse he has to keep the mind the
instrument as pure as possible and this requires
dedication.
The trainer is nothing but an abhyasi who gives his
willingness to work for the master. Trainer tries
more seriously to own up the conditions bestowed by
the master because he has taken up the
responsibility of guiding others, but it is equally
applicable to all the abhyasis to seriously try to
own up the conditions and become more pure so that
we can live and breathe in the consciousness of the
Master.
Though the general materialistic atmosphere puts up
obstacles and hindrances at every step to retain the
feeling of His presence, it is a challenge for all
of us to lead a spiritual life where the fragrance
of the presence of the Divine makes our life joyous
and meaningful. Life without a challenge is boring
and dull. All brethren who have gathered here on
this auspicious occasion have taken up this
challenge and we have the support of The Master and
our success is certain.
In this connection I would like to bring to light
some of the new discoveries in the field of
neuroscience which have improved our understanding
about consciousness.
Whenever we think a thought say for example the
presence of divine light or the presence of divinity
in all inanimate and animate things (all
pervasiveness of the divine) there is a
neurotransmitter or a peptide which causes this
message to pass to several other nerve cells. One
nerve cell communicates with another nerve cell
through a junction called synapse. Electrical
impulse causes a release of chemical messenger which
crosses the synapse or junction and which in turn
initiates the electrical impulse in the next nerve
cell. Several different kinds of chemical messengers
are involved and the connection between one nerve
cell to another through the synapse is loose or
flexible. But if the same thought is generated on
several occasions the same chemical passes through
the synapse several times causing the connection to
become firm. When the connection between two nerves
becomes firm the same thought which is subserved by
a particular chemical transmitter passes through the
network easily and effortlessly, and other thoughts
find it difficult to gain access to the network.
If all the default mode networks (DMN) are permeated
with a chemical sub serving the feeling of the
presence of Master and we allow free run to this
feeling by exposing ourselves to this input
continuously then what is described by Rev Babuji
Maharaj in his 1973 message during the birth
centenary of Lalaji Maharaj becomes a reality. To
quote “remembrance should be in a way that we feel
the thought of remembrance oozing out from the
objects everywhere”
You observe a vast spider web and the spider sitting
in a corner. If an insect gets trapped in any part
of the web the vibrations are felt throughout the
web and the spider senses it, in a similar fashion
if the network is touched ever so lightly awareness
spreads rapidly.
Sight of an abhyasi, somebody mentioning the name of
Babuji Maharaj, triggers the DMN and you feel His
presence, you get hurt and feel the pain and
consequently become remembered of the 5th
commandment and the network becomes activated and
feel His presence, and finally every human being who
is carrying the same divine essence is sensed by you
the network gets activated and his presence is felt.
Life becomes one continous joyous adventure.
Thus it is not surprising that after attending
bhandharas where continous exposure to the Love of
Master is had the brain networks are primed and one
feels it is easy to practice meditation. But after
a lapse of time satan reasserts itself and the
networks are exposed to other inputs and hence more
efforts are required to feel His Presence. Our
challenge is to remain alert and not allow satan to
creep in again. We have to keep trying and keep
company of the Master always.
Today as I am writing this paper the saying of the
Master which I have just read in the diary goes like
this (10th samavarti/23rd jan)
quote “ if we try to retain the effect gained by
meditation for the most part of the day, and abide
in the same state for as long as we can, we are in a
way in constant remembrance of God and our progress
is easy and rapid” (SS 307)
Now coming to the crux of the issue of the seminar
topic how all the things necessary for man to be
called man gradually come out of themselves. The
simple answer is pranahuti ensures this natural
transformation.
There is an important caveat here. Pranahuti will
work and bring about this natural transformation
only if we have a yielding attitude. Rev. Babuji
Maharaj deals exhaustively about this point in the
same article and says that “if there is anything
difficult in the path of righteousness, it is
surrender, if taken up directly”.
Every abhyasi has to try sincerely and seriously to
learn to yield. Generally man’s consciousness is
permeated with pride, vanity, egotism and he feels
he is an independent entity. Only during times of
crisis he feels the necessity of help. He uses his
faculties to manipulate things to fulfill his
desires, when he is thwarted in his efforts to
fulfill his desires he becomes angry, frustrated and
sad.
He does not contemplate really, if at all he
contemplates really on what the Great Master has
said and meditates on the heart where it beats he
would come to the understanding that he is dependent
on the divine force which continuously provides
stimulus to the heart for it to function. We really
know that we are not independent at all and then
yielding begins. Gradually with practice and support
of transmission yielding gradually leads to
surrender and finally unveiling of divine qualities
with which we are born.
Whenever we react to circumstances and wish to
change circumstances, or become sad or angry and
hurt we must understand that there is a deficiency
in yielding. As you seriously look into yourselves
you know whether you have yielded or not. Pranahuti
itself ignites the aspiration to be in the company
of divine and if practice is done systematically as
taught in ISRC, yielding will develop and gradually
the pace of transformation picks up.
The network set up by us is composed of forces which
are grosser when compared with the subtle Divine
force which is introduced into the heart. It is
supremely capable of removing the grossness and
enabling the consciousness to enjoy the peace, joy,
harmony and balance of the Divine.
Here I will quote from the works of Rev. Dr. KCV
vol. 1 pages 447 and 450 how this thing happens,
quote
“For him, as I said,
the easiest thing is to get the highest
consciousness into you. I almost venture to think
that that is the bringing of God to his home in the
heart of man! And this is done in a simple way
taking the old system of trying to bring the
ultimate manas, the first thing that is brought out
in creation in its nascent form, and introducing it
into the heart of the little, blindfolded and
severely ensheathed mind of man, and it can do the
job well. And when that Supreme Mind, the mind of
God - of course God Himself might have no mind, but
He uses the mind in his creation, and that mind
finds its affinity with the mind within us, of which
it is a product-when that Supreme mind is introduced
into the heart, this little mind joining with it
enjoys a peculiar sense of release of tensions; a
kind of unsheathing of the sheaths seems to happen;
a penetrating beyond the walls that have been raised
by you, so that it can flow out and flow within. So
tensions are removed at once. And man has a gaze of
the Infinite, which he pursues afterwards with
tremendous devotion. The bringing of the Highest
consciousness or mind into the heart of every
individual is done by a special process which was,
at one stage, common knowledge to all the great men,
but which has since been forgotten. It had to be
brought back. And now it had to be brought back
under circumstances which are quite different from
those ages; and for this purpose Babuji has devised
or invented a method by which it could be introduced
with the least amount of sophistication; the least
amount of knowledge on your part; or even faith, as
he puts it, or any duty or work that you have to do,
in the sense of a ritual or rite. It is done simply,
by merely sitting before the Master. And the process
by which it is done by him is called transmission.
Once this transmission takes place, the mind within
opens up towards this new frontier. Calmness settles
on it. Harmony seems to develop between himself and
his members. And afterwards he finds it developing
in a larger sphere. Even natural events and
oppositions yield to this new force introduced into
the heart. This is the power of transmission which
Shri Ram Chandraji-Babuji-has perfected, and has
been using on all types and grades of
people-intellectuals, non-intellectuals, learned
men, ignorant men, the rich and the poor, without
any difference whatsoever. And the results have
been, from my own experience for the last twelve
years uniformly of the same order-the de-tensioning
of man.”
In the same talk He talks about how our mind gets
disciplined quote” So, first let me be connected
with God, with that Ultimate force, which is called
by Babuji Pranahuti or transmission. The offering of
the very breath of Brahman into you. It
is manas that has become prana, as the Upanishad
puts it, and it is by that you are all living. But
the prana with which you are all living has become
so enfeebled, so much so that you would like to give
up this type of prana even. How to give new life to
you? You have to get it from the source again. And
he is certainly a god who can bring that source back
into my heart! To re-enliven one, make one feel a
new man with a new life, and a new possibility for
mankind - that is the reason why
this pranahuti principle of transmission is very
important. If you have all the other things with you
and not this they are like dead things with you.
Instruments which have no meaning, methods which
have no value; but if you have this all of them get
built up, and you find everything makes for your
harmonization and integration. This prana-ahuti-many
of us think that this pranahuti is merely the
offering of argya into the fire, the ghee into the
fire. And in our eating we always feed the five
pranas with some food and call it pranahuti. But
what is it that you are offering into this fire of
the heart, which has fire of a greater life and an
immortal one? I believe God himself offers his very
breath into us, that is, His mind which is resting
in peace which is unfathomable, and which cannot be
broken by any amount of confusion. That is what is
fed into us. You may call it the sacrifice of
the Purusha in the language of the ancient Veda. The
Supreme consciousness is offered into you. And this
we call the supreme thought, the supreme mind; and
when that is introduced our Yoga starts. The others
are preliminaries, and as Master has, I think,
written somewhere, the real initiation comes long
afterwards when the connection between you and the
Ultimate is established.
I have suggested, in a way, that the very touch of
the Master's life force into one is the beginning of
a yoga that will not terminate till the final,
complete yoga is had. We start with yoga, we
culminate in identity, in union. Such a Sayujya is
beyond any description. But we start with it. We
grow more and more with it. All the sadhanas become
natural to us. The so-called yama and niyama are
naturally established in our system because they are
basic elements and characters of the Ultimate
consciousness which has come to dwell within us;
which has come to operate on our very urge. Our
organism is not something repellant, something
karmically determined by blindness and darkness and
ignorance. An omniscient, omnipotent force, such as
the prana of the Divine, the supreme mind, the
supreme thought, when it enters into our whole
being, every one of the several parts of our body
and mind get new force, new direction. They become
truthful. They yearn for the infinite Brahman. They
neither steal nor rob, nor cause injury. Their
cleanliness is natural to them. Their devotion to
Reality is perfect. And God almost dwells in them,
because they have surrendered willingly, freely, to
be moulded by the Divine light and the Divine force.
But even that is not something which you are asked
to do. It does it quietly, naturally. And may be it
appears fantastic, it appears almost that I am
speaking something in exaggerated language, but I
may confess to this that slowly, imperceptibly, many
of our abhyasis have changed for the better. And to
them there is no effort to speak the truth; there is
no effort to practice brahmacharya, or an effort
even to love God; or effort for devotion. Knowledge
comes naturally. Action comes naturally. We are
established in the yoga of gnana and karma and
bhakti in a natural way. And all the controls over
the several portions of one's body also, I believe,
if wanted, come naturally to us.”
I always felt that Nature was an open book for Rev
Master and he knew completely with intricate details
how the mind and brain works. Thousands of
scientists in various universities are trying to
study the mind brain problem. If at all they study
Rev Babuji’s works they will be richly rewarded and
get real understanding to the perplexing mind brain
problem. I feel it is the duty of ISRC to bring his
works to scientific community so that necessary
research can be carried out for the benefit of
humanity.
Now I am quoting from his message “problem and its
solution” so that we can seriously try to understand
how the process of transformation works .
“When a child begins to wonder, really the process
of thinking starts and he gets food for its
expression by the parents. When the thoughts are
accumulated and develop force, they become a working
machinery for their play. This goes on for a certain
time till he begins to speak. Now language for
expression is there and the child himself brings out
the language for his expression. The centre really
speaking, is in the brain and it functions according
to the suggestions already laid. Now different sorts
of suggestions of the parents and sometime after, of
his own, become the treasure house for different
off-shoots. This centre, according to its
fulfilment, makes different sorts of channels. In
other words, it becomes like a spider's web, with
its centre in the middle. By the magnitude of the
power, the channels are not only formed but they
become thicker and thicker. In other words, the
child is caught in this web. The lack of harmony
cannot be remedied unless the material force
introduced into the system by the help of the
suggestions be drawn out.
Psychology gives the picture of the things but there
is no remedy for their correction. It is only the
Natural Path which can bring about naturalness in
it.
Now, what is the way of doing it? What should a
grown-up child do for himself, and how should he be
helped to bring about the natural state which is
divine? The child should mould himself in such a way
that the formation of channels may be stopped. The
people will generally prescribe the remedy, to give
him proper understanding for it. Of course, it
counts. But when the people themselves are suffering
from the same malady they cannot cure him, unless
the very understanding given to him has got the
purity of thought, in other words his words are
charged with the power of doing what he wants.
That is, first of all, the teacher should destroy
the old edifice, then erect a new edifice without
bricks and mortar. This is the help that the
grown-up child should be given under such
surroundings. Now comes the work of Natural Path -
as the preceptors do. The cells of the brain are the
treasure house for each type of thinking and they
have their nucleus in the middle. They draw the
actual impressions formed in the centre, so that the
channels or off-shoots working may not get the food
for their growth. This is the natural effect when we
touch the centre. After it, what have we to do?
Channels are not there but some wetness is there
because the water of thought has flown in for a
certain length of time. For that, the remedy is the
same. Instead of harmonising them, break up the
channels and level the ground.
After this, something else happens. When these
impressions enter the centre, they produce a sort of
electricity to keep themselves up. Of course thought
is there and the habit of welcoming such thoughts is
also there, of which the child or the individual is
the doer. Now, that welcoming attitude of the centre
should also be destroyed. When it is done, all the
walls of the palace get collapsed. Now comes the
turn of Divinity because the ground is prepared for
its working. When everything is destroyed, the
people may think what will come after. Nothing but
purity, which has been defined as Reality.
A new chapter opens now under Natural Path and that
is divinization of the system to remove the
devilization of it. We have to work this thing on
every centre of the Being. People will laugh at me
if I say that work continues in every atom of the
body. In brief, I have given the process we adopt
and Natural Path can alone claim to bring about such
Personality.”
Rev. Master has described in a fresh and innovative
way about what is self or ego. He says it is the
gross state produced by the charge of the mind and
he goes on to add that “self becomes the individual
force with its separate entity”. Just as we fall
down and get ourselves dirty we shake off the dirt,
in the similar fashion we should seriously try to
shake off the dirt or impurity called self or ego.
If this much goal clarity is there and we yield to
the Masterly force it does the job for you. We
cooperate in this Endeavour by doing our role of
practicing, meditation, purification, point A and
point B meditation, 9 pm universal prayer, and bed
time prayer and watch the transformation unfold.
I thank you all for this opportunity to share my
views.
pranams
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