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Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
This and that have gone now
Sri. K.C. NarayanaMaster in his message on the Basanth Panchami in 1982 said âWe are all brethren connected intellectually, morally and spiritually- the main goal of human life. This and that have gone now. There remains purity alone in all His work and environment which weaves the destiny of the persons with the Ultimate.â Later in August 1982 in Paris he made the statement that âCo- operation is the life of coming events also but if they are wavering they will be wasting power.â âWe are united in the common cause keeping towards the proper order the good of man and humanity.â Earlier in 1981 he said âThere is no question of separation. We are all coming closer and closer. This is a message to all.â
In all these statements the call of the Master to work in unison and co-operation is stressed. âThisâ or iham and âThatâ param that is this world
and the other world is one meaning we can read into this subject. Or we may take it to mean âmeâ and ânot meâ as the theme suggested, Or we may take the co-operation of the individual with the Divine may be considered as the purport. With all these aspects we can take the messages and try to live a life of co-operation.
3.The feeling of separateness that makes the concept of âthisâ and âthatâ relevant itself is a matter of concern for a sadhaka in spiritual life. I feel Iâm seeing the world during meditation and during the day from my angle of awareness. Day in and day out, the divinely human incarnation (me) process takes me to a place that sees all humanity dancing on top of the world. I also helplessly perceive so much of what we all in meditation are saying and doing as moments in transition to deeper levels of understanding the raw realities of our existence and relationships.
This has been more so while working on others as a trainer.
It has never been all that comfortable to work on the aspirants. I remember Master telling me that one of the primary signs that we are really doing our work is a part of us wants to quit this service. That is what happens when we live and move in other persons karmic effects. Many a trainer has been telling this and more so when they were also involved in matters of some interpersonal conflicts. There are occasions when the trainers said that they were having an uncomfortable experience of having to frequently wake up while giving sitting and they wanted to leave the work.
In the work that we do as a trainer one of the signs of the genuineness is a part of us that frequently screams inwardly to get out of the situation. If this is considered as an evidence of lack of integration in our being we need to
examine further. We know that we are all amalgams of so many sheaths or parts of being. And many of the Kosas never wanted anything like what we call âawakeningâ or ârealisationâ to begin with. I do not mean to say that we are all schizophrenics nor the aspirants belong to that category.
6. During introduction we attend to the diversion of flow towards the true nature of onesâ being that is we make him born again this time into the higher nature of onesâ self. Whether or not he or she is awake in what we call the second birth, each person has a natural identity that is not only latently divine as well as human, but also has fragments of all kinds of sub-identities and frequencies of self-ness that does not move in a compatible frequency to the persona that we prefer to display to the rest of the world and to ourselves. This problem needs to be well
understood to work on others in spiritual life in a spirit of co-operation and fraternal bond.
7. So if any one feels the work as disturbing, please know that no one who has entered this field has felt it otherwise: scavenging is no good and pleasant job. Master said he never felt bad to do that even as he has written some where. For me this work has made me aware of two sides. The working on others showed me both my passionate dedication and my weary fed-up- ness. I accept both and I am comfortable to be aware of and acknowledge, accept, welcome, forgive, and honour that part of my self which wants to run away from the task. Itâs natural. Itâs real. I am reminded of some of my guru bhais who expressed their anguish to work on others when they were due to come for individual sitting saying âhow I wish he does not turn upâ. I have had such feelings myself several times when I found that even while preparing to work the
nausea is experienced deep with in. How strongly we feel these impulses may vary, but they are always there, appearing in the natural rhythm of our lives.
8. Co-operation is the way of things to come as Master said. Co-operation in such circumstances as stated above is really demanding and challenging. The concept of Bodhayanti Parasparam that I have been talking about since inception of the ISRC, will have no meaning if the difference between âthisâ and âthatâ is maintained. I agree that during the decade and more the work done in ISRC was necessarily generated by the processes started by my humble self. For quite some time, I was the sole bearer of the principle of âBodhayanti Parasparam.â It was a heavy load to carry alone, especially since by its very nature it must belong to many to be both actual and true!
9. I do hope that my feelings are felt in the hearts of the aspirants and co travellers in the path. I have often told many persons that if I remain the sole holder of the vision, that is all it ever would be-a vision. A hope that may be possible, but not yet something actual, something real, the potent realm of relatedness between and among our selves. If I were to be the only one talking about Bodhayanti Parasparam it is an oxymoron and, really, a lie. But until others could walk, tread and crawl far enough with me to find they are swaying on the air-less, breathe-less, still- notstill atmosphere with their eyes clear and their hearts consistently radiant, I have promises to keep.
10. My request to those who were blessed with the conditions of the higher regions in spirituality during meditations to own up the same and live according to their status, that is to work with confidence and courage with the knowledge of the condescending Divine support and ignoring
our own petty lapses has been yielding results of sorts. It is over three decades since my swimming in the dry desert started and my efforts to bring a few to the shores of the ocean have but partially succeeded. I consider the main reason for this is they want âthisâ to be totally eradicated and âthatâ alone is to be seen. This is a fixation and a notion based on imaginary ideas of realisation. It should be understood that âThisâ as well as âThatâ are in their true nature not different. This is the law of life where positive and negative always maintain a balance. The Physical balance and the theme of yin-yang, Shakti-Siva, Sri-Narayana are all the ways in which this dual nature of reality was well explained.
11. During these years at ISRC I had to be the primary flag bearer for the process we are embracing together. It is odd that this is one way embrace. How odd it is to conceive the âDivine
Loveâ for us and His embrace âone-sidedâ. However things are not that bad. In many ways, things are changing and continue to do so. I think all this as necessary transition from being a leader-centered process to being a Sunsâ- centered one. We are all aware that the plea to all is not to just look at the Sun above but endeavour to be Suns on our own right, bringing name and fame to the great Sun that is born in the horizons of spirituality- the great Master Sri Ramchandraji Maharaj of Shahjahanpur. When Sons are of that great Sun become Suns what a splendorous world we will have!
12. I have been a studying the development of various kinds of organizations and more particularly the spiritual and religious organisations. The cryptic statement of the famous philosopher Jiddu Krishnamurthy that all institutions have a natural tendency to get corrupted made me feel that is perhaps the truth:
the great religions of the world: Hinduism, Buddhism, Jainism, Judaism, Christianity and Islam and many more that I barely know and understand are all good if we study the scriptures and valid spiritually. But the institutions that propagate the same have invariably developed curvatures and turns and twists that made me feel that no institution having however much carefully drafted constitution will escape this fate. God is real but temples/ churches/ mosques and synagogues are not. If spirituality pure and simple has to be propagated we should first get rid of the golden shackles of holy and holier than thine institutions.
13. My Mastersâ organisation too I found to be suffering from the ills of any other organisation. The whole problem lies in a system of hierarchy; of some being more equal among equals if I may put it so. Leadership is the problem in spirituality. While all are children of God, some how there
appears on the scene a Son of God ( and there are as many Sons of God as there are religions and cults- and surprisingly no Daughters) who keeps his unique place of importance. After all the progress humanity made there is still the sheep and lamb with its gregarious instinct in us and majority of the human beings seem to be happier to be sheep and lambs than Lions and Lionesses.
14. The founder of any system by virtue of his genuine eagerness to share and spread the understanding and the way found by him often makes a choice amongst his followers to be the best suited to continue the tradition. Once such a choice made that chosen disciple some how becomes more superior to others who are also well informed and enlightened. It is impossible to have more than one authority without sacrificing the efficiency of the system. The hierarchy is the out come and to destroy the ladder is the first
game that starts simultaneously. Mutuality and cooperation is the first casuality and togetherness is gone for ever. Lord Buddhaâsâ parting words areâ You should respect each other, follow my teachings, and refrain from disputes. You should not like water and oil repel each other, but should like milk and water mingle together. Study together, learn together practice my teachings together. Do not waste your mind and time in idleness and quarrelling. Enjoy the blossoms of Enlightenment in their season and harvest the fruit of the right path. The teaching which I have given you, I gained by following the path myself. You should follow these teachings and conform to their spirit on every occasion.â Similar words from other founders of the various Paths to Divinity are there: yet the fact remains there is more conflict and ill will than co-operation and good will amongst the followers of any path. The malady is only in the positions according to
hierarchy. It stuck me that we should avoid that trap and move always in a spirit of co-operation.
15. While that is the problem of the position or rank in the hierarchy closely related to that is the power that arises from possession of property by the institutions. When there is no property, power and pomp slowly fades out. Even collective responsibility for property can lead to squabbles and conflicts. We have taken precaution to ensure that our Institution has no property of any kind.
16. We have seen the New Darshana coming forward holding new visions of the living Spirit of Being. A new path of Grace has been opened which optimally maintains and enhances the best of what was before. When the system was sought to be misrepresented and the old wine is again getting served in new bottles I pleaded for a co-operative and mutually assisting method of
propagating the great system of yoga of our Master. The myths of the superiority of the persons and the power of Pranahuti were sought by us to be exploded. To a large extent we succeeded in that. But the myth that there can be only one enlightened/ realised person needs to be shattered and that is possible only by dedicated efforts of many aspirants.
17. I am committed to not being that arrogant, unyielding, disempowering kind of person who founded the Institute along with others. I know that I am on the parapet wall of a deep well dancing my way through along with others who for some reason consider me as more than their equal. My running on the wall of the well which is circular is mainly to show that there is no one who can be considered as ahead of others. I am aware of the fact that I am bereft of certain of the peer qualities of mutuality that are potential, at least, for all other participants. I am some how
seen as the original progenitor of the whole process for every person who has come to live in this path. That leaves me terribly alone, outside the Home Land. Master is there- my friend leaves me not at any time. But the longing for human companionship is the basis of co-operation. Enlightened though we are, the journey is Infinite and new visions and wonders are there to be shared. âThisâ though has gone âThatâ is an never ending charm. However I am at peace with that.
18. I am very happy with the transitions that I observe happening, in that the Institute is now multi-centric and the development that is taking place is healthy for the near immortal status of the same. Now we do not make solitary decisions in many areas that ensure one form of consensus or another. Surely new demands for cooperation, are upon us. I am not at liberty to surrender my stewardship of the work in any way at all that does not prove itself appropriate. That is part of
the deal. But I want everyone to know I am very committed to getting out of the way: in reality to make way for others to perform as I do at the minimal and perform better ideally and thereby serve the Master till eternity. I know it is my wish and my question is why not?
19. Individuals are born, grow, decay and fall. The spirit of cooperation among individuals can be permanent. Individuality is transient but Mutuality can be eternal. âThisâ as well as âThatâ may perish but mutuality will not.
20. One of the illusions we have despite all the odds is the notion that self is permanent in some form or the other. I have had occasions to point out that the self is a conglomerate and not an entity and thereby tried to also convince that pure and simple consciousness alone is the truth. When trapped in a case it is called self/ atman and when out of that it becomes universal/
Brahman. This clarification by revered Lalaji Maharaj is very essential to be understood well and dispel from our minds odd notions about the nature of self and reality.
21. All of us have a notion that unity consciousness or Brahman when realized would bring us happiness. Really there is a kind of happiness in it or more appropriately Balancedness in it that be described as a fundamental wellness of Being. Those who had experiences of unity either in the presence of the Master or their intimate persons must have also felt how painful it was. Many a time I felt leaving the company of the Master and stroll out of his house not capable of bearing the pain of unity if I may call that so. And when I could or perhaps was made to endure that pain I found the horizons of the Great Awakening or realization.
22. I propose to question seriously the myth that all teachings of Vedanta and other systems which
suggest that realisation means experience of bliss and the end of all fear and suffering. We were told that we can and should remain identified with that Absolute Reality as a solution to the problem of Human life which in turn we were taught is a matter of wheel of birth and death, in the field of joy and suffering. Most of the people have not taken seriously the matter to find out what is wrong with this world and Nature. I present my point of view that this assumption is a philosophical necessity for certain systems.
23. There is nothing wrong in âthisâ that we should try hard to seek âthat â. This dichotomy between matter and spirit and life and death or science and spirituality or mind and matter are all myths arising out of Cartesian confusion. No one can deny that life is an exercise in engaging ourselves ceaselessly in alternates between good and bad, pleasure and pain and many other pair of opposites. But what is wrong with that?
That is the way of life and how it should be. It has been so fundamentally and will always be. The dance of Nataraja is to be understood along with the dance of Shakti. The Narayana is inseparable from Sri. The awareness of the one ness of these two principles is key to the understanding of the spiritual basis of all existence.
24. Examining the notion of unity, we find that unity consciousness could only mean the realization of that which unifies all and every thing. All our knowledge is sensate in origin. Meditation also if we observe carefully is tied up with the empirical sensory knowledge. That being so there is no logical necessity to postulate a self. As Dr.K.C.Varadachari puts it âThe self is not known by any amount of sensory empirical, even when such an empirical becomes profoundly meditative and contemplative.â We should also note that âThe sensory intuition of the jhana never went beyond the super sensory or more
subtle sensory but tied up to desire elements, central to persistence in the sensory empirical reality.â Once this limitation on manâs knowledge is understood it is clear that the transcendent or non-sensory intuitive realisation of the self becomes impossible. Nirvana (freedom from all Vana or movement of the ego-centralized desires) is surely experienced as a non-sensory empirical thing having non negative characteristics. This leads to the awareness of that all things are relative, and all non-things absolute.
25. If this Nirvana is to be equated with God realisation we have to answer how that realisation could be only what is good and glowing? How could unity not also include everything else, like everything bad and evil? This was the dilemma of Buddhists and Advaitins. By insisting that realisation means only perfect bliss, happiness and such other fairy tale
endings, a notion totally unwarranted, they found the only one way to resolve this problem is to declare the entire universe of opposites to be an illusion, a mirage born of the unenlightened state of consciousness. If we persevere to live in this belief bubble that is self-reinforcing, there is probably nothing that would enable any to come out of this illusion or maya. (Remember Lord Krishna warned that his maya is difficult to over come.)
26. Instead if we accept this world as real we will find then unity consciousness is only that awareness which includes all happiness, all suffering, and all of what we call human and divine. This awareness then would be seam less, vast oneness that is balanced and integral to the core of our being. The Omnipresence of the Being is large enough that it envelops the entire existence- jada and ajada, it is all emptiness and
all fullness. It is this consciousness that can embrace pain as part of the Unity consciousness.
27. This pain is crucial to understand the original Sacrifice offered by the Purusha when it willed its manifestation. It is the same type of pain that is behind the Pranahuti. It is this pain of Unity that is the most important aspect of our being that is waiting to be realized. This is because our entire being, and indeed the entire universe revolves around this central point of sacrifice and derives all its power from the very ahuti that is done.
28. This restlessness for Unity is alive in us as the heat of aspiration which is painful to bear nor is it something that can be wished away. That is why Master says every one will one day reach the goal. When we understand that the world is Real and there is no need to deny it as maya and agree that the United consciousness includes pain, and if we as lions embrace that pain most courageously we will enter into that Unity
consciousness. We will then learn to stand in our own divine strength that fuels us into divine action at the heart of our existence. It is from such a heart we radiate and live the life of eternal compassion for all beings from the core of that pain of Unity.
29. It is here that the will gets strengthened and transformed as Divine and here we are truly alive. Working in consonance with the Divine then is both endlessly sad and boundlessly delicious and that is the true Bliss where the pair of opposites get abolished. Finally, we come to a state when we abide in the truth of our being serving the Master and along with the Master with a heart aching and paining until all beings yearn and enter into the pain of unity. It is then that âthisâ and âthatâ are gone. But before that each one of the aspirant has to enter into that state and participate with the Divine in the great task of divinization of humanity.
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Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
Path of Pain.
K.C.Narayana.
Paper presented during the seminar onSuffering is the root and results are flowers.
1. One of the meanings of the Sanskrit word âsahaâ is "to endure, to go patiently through hardships without rebelling." The process of enlightenment has always been held as an unquestionably painful process. This enlightenment comes only after disillusionment about the permanency of objects and relationships we have some how got involved with. Sahaja therefore would mean that which arises from enduring the suffering process accepting everything as a gift of God. The attitude of taking miseries as blessings for our good is cultivated only through assiduous practice and this obviously is not a gift which many seekers somehow feel they are entitled to. Genuine spiritual life and progress in the same has never been popular, and never will be, because most people are unwilling to open to and accept pain.
2. I find Mastersâ greatness from a very practical angle is the acknowledgment of pain or suffering or misery in life and sharing his agony and pain. This was the first noble truth of Lord Buddha. This acknowledgment of pain and suffering as true of life is fundamental to the spiritual growth. That these sufferings arise out of desires and wishes is the
knowledge one gains in the process of spiritual development. Master saysâ There are miseries all around for the embodied one. Even then, we remain so much attached to the body that this thing does not forsake us up to the end, and we even wish to be born again. It matters little that the wish is for being born in a prosperous home or in a royal family, since, as soon as the Name (Individualized Existence) has arisen, my brethren, misery would start, in howsoever subtle mould, it might be cast.â
3. For any sadhaka it is obvious that our pain is the breaking of the shell that encloses or covers as a veil our understanding. It is quite conceivable that not only is pain a necessary aspect of the spiritual process, but that to consciously enter into and experience suffering is the doorway to a more profound understanding of reality, something to even be sought after. This is what Master said: âIt is good to be put to worries. The home is the training centre for submission and endurance. To put up patiently with the day-to-day events of life is the highest form of penance and sacrifice. So, instead of anger and resentment, one must cultivate in himself a meek temperament. Meekness refers to that feeling of mind in which, on being rebuked by others, one feels his own self to be at fault, and for which he has to yield to what is meted out to him. For others, aloofness, solitude and dissociation might be the means for cultivating contentment, endurance and freedom from the entanglements of life, whereas for us, to put up
with the taunts and rebukes of the family, friends and society, is the greatest form of penance and sacrifice.â
4. In fact in spirituality we understand through of course a very painful process that the things which we considered as pain and that which we considered as cruel and demonic is infact the very thing that is the very door of liberation. These are the thorns that lead us to the flowers of the garden as Master puts it. âWhen we feel ourselves to be doer, difficulty comes in the way. Of course thistles and thorns also bear beautiful flowers, which please the eye and fill the heart with joy. Even so, in case, God is the flower of His own tree, we enjoy God and not the tree to that extent.â There is in reality no other way out. The circumstances that we consider as generating pain in us in fact only generates âheatâ and that is felt as pain. It is heat of reality that is not pleasant to the uninitiated in spirituality. Initiation in fact actually involves the process of inviting pain through the most supreme consciousness of humility in accepting the will of Master in every walk of life. As Master put it to me once the process of initiation starts from the aspirant and the process of giving âdikshaâ by the gurus is a farce and many times a fraud.
5. In fact all mental process that we have in the states of Moodha, Kshipta, Vikshipta, Ekagra Vrtti and Samadhan, there is always a point of heat, and we experience that as pain or restlessness. It may be surprising to some that I have included in the painful
process even the state of Samadhan or settled-ness. In the path to Infinity there arises a condition when we move on even after the state of peace to a state of restlessness in peace. Master puts it asâMany a man must have had a taste of the condition of peace. Let us now taste the former (restlessness) for a spark of which one might be ready to forego a thousand states of peace and calmness. This is in fact the foundation of the entire structure which brings forth rare personalities into the world.â My revered father used to say that this is another Dawn. It's the place where reality is coming up above the horizon where it is at dawn, and that very Dawn becomes our point of orientation.
6. The point to understand is that the Master is infact not asking us to seek suffering, but is saying that we have to look for the heat. This is what was sought to be explained by him in his First Commandment and this of course gets understood only by those who are blessed with the condition of that heat at Dawn- a heat that is not that of the celestial star Sun but that of Reality. That is the heat of activity nearer the Centre or Tam. That state becomes totally unattainable without going through suffering and pain: we learn that Pain is the great teacher or guru who through the lessons of tolerance and fortitude and Gairat teaches us to appreciate and love the heat of Reality. For those who are not advanced but yet get glimpses of the condition obtaining in the Central region it is
common to feel the uncomfortable feeling in the Occipital prominence.
7. In a reasonably successful person there is a huge area of self-satisfaction and so far so good. But then when difficulties and miseries engulf him there develops an area where there is a crack in the door of ego. And it is through that crack alone does the bright light come and it is not all that pleasant in the beginning; it is in fact very irritating. Slowly when the cracks increase and more light starts pouring in through the crevices in the Ego we start learning to look for the same with eagerness and are in fact we wait for such light beams as may drown us. From this state we learn that the light is really inviting us to find our way out and we find the doors of the Ego are now open to go yonder.
8. This is one of the most important lessons in sadhana: to look for the crack in the shell of Ego where there is a bright light coming through. It is too bright and it is irritating and it is painful, but that is the way out. If we do not do this exercise ourselves the masters help us making the cracks bigger and larger through lessons that are equally painful to learn and understand. Many miss the opportunities provided thus because of the thickness and roughness of their shells.
9. Thus the very thing that spiritual aspirants, as well as all other people, should seek but tend to avoid is the exit path of light that is thrown open through the
crevices and cracks in the shell of Ego. Paradoxically this is what every one desperately claims to want to locate. In the practice of PAM the experience of light is not uncommon even for the beginners. This is had by just sitting with an open mind waiting for the Divine light to find its way through the Ego shell. It does come, we know.
10. In the process all the dirt and unwholesome ideas and desires are basically thrown up. Instead of keeping quiet we seem to run in search of our broom to sweep them away. They are inconvenient and unpleasant but they are ours and we should learn to sit quiet in their midst and in fact live through it. This pain in meditation and in real life is something we should stoically endure. When Master said be unmindful of the thoughts that arise during meditation and treat them as uninvited guests he was asking us to develop this attitude of tolerance to our own mistakes and follies which fry up through the crevices in our Ego structure during meditation.
11. When Master said that in the past saints sought for pain as against the present day attitude of shunning it he was emphasizing the fact that this pain is so crucial to one's spiritual understanding that if one is not in touch with it their practice should be to intentionally look for and relate to the pain in any situation. When pain is understood as the means to develop humility which in turn makes us remember the Master so long as the pain persists, it becomes
something that we earnestly seek for. Only then it gets treated as a gift from the Lord. Such an awareness of the pain as a blessing is what the Master was emphasizing in the fifth Commandment.
12. It may be surprising if I were to say that in our tradition, pain is the vanguard of enlightenment. Pain is ego's response to Reality. This should be understood well and the lives of our Masters are a lesson for us to contemplate and understand this basic truth. However if our life is in an environment that is ninety-nine percent happiness and one percent pain we should know that the pain actually represents reality to us and the happiness the illusion in life. The pain is what we need to look for and find.
13. If our meditations are disturbing it is really helping us to search for reality. If however it is always satisfying we should know we are stuck and we should find out how we can become restless. We should understand the content of consciousness during meditations and in other situations and be aware of the whole context and should not try to perpetuate the blissful or peaceful condition. We may have to actually relate to the pain in the bliss. This is the call for the condition of non peace-peace about which Master talks so much. It is our experience that there is no perfect happiness, even in a so-called bliss state and there is always a shadow.
14. I know that every time I have experienced something like bliss, there was at least the fear or
apprehension of losing it somewhere on the periphery of that experience. I have learnt to pay a lot of attention to the shadows in such situations I was in and always yielded to the Master in the most submissive manner. It is not because of any masochistic tendency to torture myself, but because such shadows represents the earth, that's the ground. No one can ever manage his own shadow and there lies the need to surrender. We find that Pain is not only the way out, but the way in and down. That is the reason thinkers like Plato have asked us not to look up the screen to which the light is getting projected where we see our own shadows but to turn back to the Sun from whom the light is emanating. Such a Sun is what we have in our Master and we should turn towards him and not the shadows.
15. Otherwise our spiritual life can easily become imbalanced and fixated at a certain point if the bright aspect of Truth or God is not balanced with its shadow aspect. In the story of Kunti the mother of the Pandavas of Maha Bharat we see her knowing the value of contemplating on her own misery, which brings balance and humility to the exalted states of communion with the Lord and in the end abundance- prosperity that is just and due to her.
16. This is the most important lesson that we gain from imperiencing our meditations: the knowledge of oneself and the cause of our bondages leading to misery. It is then we understand that all the favors
which Master has granted us are invariably enwrapped in the knowledge of the emptiness of our faculties compared with the abundance which our psyche experienced. Thus we recognize our own lowliness and misery, which in the time of our prosperity we were unable to comprehend.
17. When this humility and lowliness of our being is imperienced then the sweetness and pleasures of meditation and prayer are found to give us some degree of strength in our connection with Master. In fact Master then appears to desire to lead us further, wherein we can commune with Him more intimately and abundantly. It is in such poverty of Ego that we commune and when we are thrown into circumstances where there is a play of great pleasures, and we fool ourselves that we are then having the Divine favor shining most brightly upon us, we find that Master has in fact has set us down into darkness and has shut the door to the springs of divine nectar which we were tasting in the company of the Master whenever and as long as we desired.
18. The pain that God gives is His gift, and not His curse, as it is so often felt to be. This clinging to the Master is not an eternal feature of our spiritual life. Once we have learnt the lessons that poverty teaches and humility is firmly established we become capable of managing ourselves. The sadhaka then earns the privilege of being placed down from the safe arms of communion with Master and this is the stage of the
Prapanna Prabhu. The communion is available yet one feels one knows the mind of the Master in such a way he finds it easy to perform without permission.
19. One cannot have a full spiritual life if one has not come to terms with one's pain. Life is painful anyway. Pain can be temporarily evaded or drugged or resisted, but it cannot ultimately be avoided. There is pain in "neurotic suffering," which is the way we ordinarily think of pain, and there is also the pain of suffering for Master, or suffering with humanity. They are very different types of suffering, but both are suffering; and whereas neurotic suffering only perpetuates itself, suffering for Master, or enlightened suffering, serves all of humanity.
20. Many harbor the belief that in order to serve humanity, one must know humanity: in fact one needs to know the Divinity to serve humanity. This is an important aspect of life that tends to be neglected by all. By realizing the potentiality for divinity in every human being we attend to the task of developing the divine resource in humanity. Verily in that lies the solution to the problem of human beings- almost living in continuous warfare, conflict and strife. We need to explore great depths of suffering and the causes there of so that the problem of life is squarely dealt: this is what Master taught.
21. The Master said âMany of the associates write to me about their troubles and want me to remove them. To them, as also to all others, I would say that the
trouble reminds us of its silent stage. We get comfort in the state of discomfort. We remember it when itâs opposite is there. In this way, we develop forbearance and a little bit of peace also.â Our sufferings are due to the binds that we have in the various planes of our existence. We have the divine realm of love and that is our plus point. We need to strengthen the same. We also have the human realm which comprises of jealousy, hatred, and host of other negative intentions; we have the realm of the animal, the hungry ghost realm and possibly a hell realm too! The full range of human experience is included in such realms.
22. All civilizations so far have only tried to explore the realms other than the divine all these ages and we are still exploring them. The more we explored into the non divine realms the more we have ourselves got exposed to the dangers of those realms and we have as if put a time bomb on our pockets to annihilate ourselves. The modern day phenomena of human time bombs just to seek satisfaction of hatred and animosity are only a tip of the ice berg. This type of suffering grants no spiritual lessons unless we remember the pledge of our Master that the things will change for the better and he is there to ensure human progress into the divine realms. The limits of human degradation need to be known and felt before a conscious decision is taken to change for the better. And that is a quite a lesson for us to learn!
23. We have to go through all of those experiences in order to be helpful to other people. We need to know the limits of suffering and also the limits of endurance. Then only we can claim a certain amount of eligibility to help others. If we are resistant to suffering what endurance can we teach others? If we were looking for some kind of state of mind, call it a state of bliss only and do not know anything of the suffering during and after meditation we will be least fitted for a serious study of the states in meditation and consequent exercises in âimperienceâ. If some one were to ask me "Have you ever been in the state of confusion struggling with lower order mental vrttis?" My answer would be "Of course." If any one further asked me "What did you do then?â my answer would be "Tried to stay there ignoring all other thoughts than the divine light which any way was not there". I understood that attitude is staying with Reality whatever it might be. I have a lesson learnt there that if I can be settled in such a state I can be in any other place and circumstance.
24. To remain fixed on the thought of the divine light when we are bombarded with impulses emanating from the lower animal and ghost realms of consciousness are tough. This suffering is the worst mental plane suffering that we learn to endure with the help of the Pranahuti in our system. But that does not by itself nullify the suffering and in fact we learn to appreciate and evaluate the spectrum of suffering we
have and thereby develop a stoic attitude along with the development of faith in the Master.
25. The lesson that is taught in such a suffering during meditations is to be in the thought of the Master: the only thing that is to be learned. We learn very few things that really matter: we need to learn only to be with our Master, as He wills, not as we will. It is really all the grace of Master, that such experiences are given. That it is felt by us as pain or suffering is our reaction to the heat of such learning. In all this He reveals a part of Himself, and sometimes we are allowed to witness a little bit of it, a peep into it but most of the time nothing that we understand. Mostly it would be too difficult to make sense of such suffering which certain times border on agony and anguish. While reviewing our pettiness in our behavior, thinking and attitudes and treatments to fellow beings and hanging our heads in shame we find still the presence of the Master "There"- where we ourselves loath to live. There is so much love, so much intimacy, and then we wake up after the meditation. That presence of the Master that is imperienced helps us to go to work and attend to whatever we have to do that day.
26. It is often funny that when we get too far in this path and live in a state of constant remembrance where the Masterâs presence is felt we get a knock at the door and we are given a tax-bill that needs to be cleared immediately. We are also ordinary human
beings who live in this world with all of the limitations of this world. During meditations/imperience we are so free, it is so limitless, and here the concrete world poses problems that are not always easy to tackle. We learn that impatience does not work and stoic attitude alone saves the situation. Problems have a knack of getting solved on their own and few realize this! Or more appropriately it is Time that heals all wounds and solve all problems.
27. If the situation is totally helpless all that we should do is to be helpless. We need to stand ânakedâ before Master and he knows what to do. Many sadhakas entertain an idea that with the spiritual life, there will be an increase in the amount of happy experiences and a decrease in the amount of unhappy experiences in life. Most often it is the other way about. In fact there is nothing like happy and unhappy experiences: for a sincere seeker the difference is in the way in which he lives those experiences. In such cases the whole mental sphere is oriented to the Master with no concern for the self and its pains and pleasures. The roots of pain then remind us of the Master as also their result the âflowersâ. The pain then is no torture and the fragrance is no pleasure. In such a state of balance; and only in such a state we can say that the fragrance of the flowers of Chit Lake (Manasarovar) which is turned towards the Divine always, is experienced.
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Zijn er afleveringen die ontbreken?
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Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
MEDITATION IS NOT ENOUGH K.C.Narayana
Many abhyasis are of the opinion that it is enough if they practice meditation, cleaning and prayer methods as advised by our Master. Master himself has stated that it is not enough if we just do meditation and follow the methods as advised and we need to develop love and devotion to Master. However in the many mails I received and also during the course of discussions and talks many make me feel that they have done the routine practice as advised and they need to get results from such a practice. This is a very interesting and fairly common expectation.
But there is much more than the routine meditational practices in the system advocated by our Master which we call satya pada marg. The truth is that there's a lot more in authentically liberating and transformative spirituality in satya pada marg than just meditating. The most important point to take into consideration is the way we spend the remaining period of time of the day when we do not actively do the meditational practices. Many of my friends and relatives even ask me as to why I meditate and even suggest that much time need not be wasted like that.
I used to think why should I meditate at all and waste my time on this rather amusing exercise for the sake of enlightenment or realisation of what I really do
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not know and while clarifying escape into the word â Nothingnessâ. I wonder what my motivation is. What am I looking for or even lacking, for that matter?
To think that our system is all about meditation is to misunderstand it. Many of us think even as our Western country brethren attracted to Eastern thought and practice often make the mistake of seeing meditation in the narrowest sense of going into a quiet room and closing our eyes. In fact, thereâs a lot more to these things, both externally, internally, and ultimately the process of spiritual development is an integral and holistic endeavour. The concept of constant remembrance in our system is more similar to the mindfulness of Buddhist thought rather than the concept of Bhajan that is popular in our Country and this is not the same as meditation. Constant remembrance can be practiced formally while sitting and while walking, or informally in whatever activity in which we may be engaged. Being present, wakeful and efficient in all aspects and walks of our life, beaming with the awareness of the presence of the Master in the core of our being, is more important than any particular posture or set of words of prayer in which we are engaged.
Master asserts that finally we find the Ultimate is in us and adds further that it is ourselves. He wants us to understand that we are masters in essence and that it is only the coverings that need to be removed to bring to light the true nature of our self. In fact we
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are all masters by nature, and through sadhana we only have to recognize and awaken to that fact. In reality what we seek, we are; that realisation is not far away, in future time or in another place, but in fact is inseparable from samsara (the cycle of birth and death governed by karma) and found hidden in the here and now. The lives and teaching of our Masters Revered Lalaji Maharaj, Revered Babuji Maharaj, Ishwar Sahaiji, Saint Kasturiji, Revered K.C.V. Revered Kumara swamiji, Revered Parthasarathy and many more apart from many tales in the classical enlightenment literature about karmically ripe individuals experiencing awakenings --while engaged in all kinds of ordinary activities prove this point more eloquently than any logic can.
It is over four decades that I have been meditating for more than a minimum of two hours a day and certain days over eight hours. Strain in the physical realm was present in the initial days of practice and it was all the time invigorating. So far as I understand meditation is more about being than doing routine practice. Master has advised us to see or examine our condition after the routine practice of meditation for an hour and also after the performance of purification process and offering prayer.
Each day I was finding after the influx of Pranahuti there is introducing and unveiling of a new way of seeing, far beyond sitting or just keeping still. Yet I found on my part, there is inevitably some
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appropriate effort, intention, and attention involved. There is no other way I am aware of by which we can go about the task of being with the Master and be attentive to him. Meditation is called by Master even as puja as we may see in the Commandment number 1. Yet, it is my experience oflate that meditation is more of a listening to Master than the usual supplicant's so-called submission to Master. The voice of the Master is more keenly heard when our submissions end and an absolute silence in the presence of the Lord is maintained. Surely this means that we have left the realm of desires not to speak of seeking gratification of desires.
Then the stage of intercommunion or receipt of orders arises and in that blessed state the individual mind and infact the entire internal apparatus is put off totally. This is really the final state of constant remembrance of prayer. This is verily the core factor of enlightenment.
From my understanding of the Masters instructions gleaned through books and through the inter communions, I have found several factors that characterise enlightenment. I understood, IT, through the core of my being as blessing splendour. The great joy of awareness of inseparableness with Him is another factor in enlightenment. The awareness of the intimate proximity grants a courage and confidence that is beyond all rational understanding. With all the handicaps of the physical and mental functioning,
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there is a competence almost intuitive in character more particularly in the work related to spiritual help to fellow brethren.
There is a sense of joy accompanying every act of seeing, knowing and doing which acts in an almost instinctual nature. The equanimity that accompanies these acts has in it as though embedded the nature of perseverance, concentration, serenity, and analytical investigation. The balance of these factors is something that is usually not disturbed.
According to my understanding there are actually three liberating trainings in the path of the Master: the ethical self discipline, the meditational practices, and wisdom.
Without the moral discipline and wisdom I may state that meditation alone is not enough for enlightenment. If we ask how to undertake and accomplish in the path of enlightenment, and how to implement and practice these three trainings, we only need to study in depth our Mastersâ books particularly the one relating to the Ten Commandments he has given us to follow. That is the practical guide in a book form while other books give us the philosophy and his modified Rajayoga systematically. The book Towards Infinity is a description of the path he has taken to accomplish what he accomplished and eventually the same is the path we take to become just like him.
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I have tried to explain how the experience during meditation becomes our guiding spirit in the path, in the book Imperience Beckons. True seekers would have noticed that in these Ten Commandments, the steps to enlightenment. They would have also noticed that there are practices that suggest ways and means to enrich ourselves with Wise Livelihood and Sagacious living. These practices are not solitary or/and contemplative in nature but engage us fully in daily life, through constant remembrance that may be considered as mindfulness and loving kindness expressed in all our actions and tasks. We should note that spirituality is never learnt through books. Master while writing about this book said â In this book I have endeavoured to put up in words those spiritual secrets which have up till now come down from heart to heart...â and also added that â it is not only difficult but almost impossible to express them adequately in words.â One needs to live with and understand the masters to understand the WAY. But it is almost impossible without having the proper attitude as simply staying with the masters never help much. Physical proximity is good but spiritual nearness is what is required.
Love at work, compassion in action, spiritual and social activism, efficiency in discharge of duties without undue attachment as well as devoting ourselves to the welfare of the world is an important part of spiritual practice in the system of Master. It is the practical wisdom that we observe in the master
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that really guides us. It is an age old wisdom that we may not do great things, but can do small things in a great way. For that the path given to us by the Master has been very efficacious for many seekers.
The spirit or soul of every spiritual path without exception is some kind of basic morality and self- discipline. If we wish to live wisely and contribute to a better world, we must try to become better people-- authentic people, honest, straightforward, and decent and more particularly serve all beings unselfishly. Practices such as truth-telling, non-harming, non- covetousness, non jealousy, peacemaking, balancing, showing generosity and engaging in selfless service are too often overlooked by many in their urgent and mad rush to gain Grace of the Master to achieve higher states of blessedness.
They seem to ignore the fact the above mentioned characteristics are in reality off shoots of small gains in the path and they need to be nourished and developed by sincere and conscientious efforts through constant remembrance. Sincere attention to them may even be called as yogas, and in fact they enable us to connect with divinity on a firmer basis. They then reveal to us an inherent beauty and sacredness of life which otherwise presents a picture of meaningless detachment. Yoga that means union, then only can be said to yoke us to the highest and deepest form of spirit in expression.
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Nowadays wherever I am, I meditate and attend to purification process and in a sense continue to live in constant remembrance. One thing I would like to state is constant remembrance is really sinking roots deep into the present moment and living in the present and is not trying to think about the Master or Goal (whatever that might mean) as an object of achievement in either the near or farther future.
Another important factor that I feel like sharing is that there are innumerable ways to worship and awaken. âThere are countless ways to kneel and kiss the ground,â sang the Sufi poet-saint Rumi. Especially in our diverse, multicultural, pluralistic era, I feel we must be respectful and tolerant of the many options people have discovered for pursuing spiritual development, even within each faith, not to mention among the different faiths. Moreover, we must be patient with ourselves and our karmic condition, and we should try to be more kind to ourselves and avoid indulging in expressions of guilt, shame and self- bashing in the name of deep spiritual aspiration. Surely we need to repent for the wrongs done but we need not kneel so low as to totally lose our awareness of individual endowment and end up in self pity.
We should learn to understand that the spiritual weapon of self-purification, intangible as it seems, is the most potent means of moderating our internal and external environment and to a large extent loosening the external shackles. We find the purification process
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works subtly and invisibly; it is an intense process though it might often seem a weary and long-drawn process. Purification process given to us may appear too simplistic but to practice this we require faithâan unshakable rock like faith that flinches from nothing.
Though I have many times stated that I am a slow learner few agree with me. Otherwise why should I be doing sadhana for over four decades? As Master has stated if only we enter into his consciousness he would deliver us within a few months. May be many of the aspirants in the path can gain such an entry into his consciousness. One of my sincere prayers has been this that all should some how sneak into his consciousness to solve the problem of their lives. Getting into Masters Consciousness is tough enough but living in the same is tougher. The purity of the consciousness of the Master does not permit any blemish in us of any kind. That is the real problem. Total vaccumisation of our selves is not possible. The goal of reaching the state of Nothingness is always a never ending journey to the Infinite. Infinite humility is the real goal. That is the real enlightenment.
We need to develop enormous capacity to put up with our own flaws in action, fallacies in thinking, and prejudices in our relationships with co-born - the entire expression of the Divine that we are aware of. Development of fraternity is not possible through intellection. The lowliness of our nature needs to get
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established in heart in every sense of the term. This is a prelude to accepting others mistakes or lapses. Only because we fail to accept our lowliness the problems of rage, outbursts, insults and prejudices arise and these are the factors that need to get literally burnt into ashes and exhausted out of the system as smoke and vapour. Then and then only it becomes possible for us to develop greater tolerance and patience. Talking of compassion without these virtues of tolerance and patience is talking of the blue moon.
Only when we understand that single factor of our acceptance into the path by the Master, which he expresses through the influx of His Blessing Splendour that we call Pranahuti, do we make ourselves eligible for any progress. This is what I understand by the word YIELDING. Many aspirants asked me how to develop yielding attitude. How else can we do it, than by recognising our total unworthiness for the Divine blessing that we have. If we in the path of the Satyapad judge ourselves well and understand our real nature of unworthiness that gets remarkably worthy and noble then it becomes possible to yield to him and stop judging others. That is the dawn of real patience and tolerance. This learning is possible only through observing the Masters than reading the books.
When patience and tolerance is developed the way to develop compassion becomes easy to tread. Karuna is a very special quality of the Divine. The lowness of the other is not a matter of ridicule but a
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matter of sincere awareness of our own deficiency. The flaw in others is a flaw in us. This is the key to move in Universal consciousness or Brahmand mandal. Accepting these handicaps of our real being, is the training required to attend to cleaning of others. We need to develop the capacity to Evaluate others than Judging others. Evaluate, recognise the problem and solve the same is the way Masters teach us when we observe them. No book does this. Guru Kitabis can never reach this stage.
When compassion sprouts in the core of our heart the seeds of altruism are sown. A small digression on âaltruismâ before I end the topic. The Tamil classic Tirukkural or the Voice of God, I understand says âThe crow does not conceal its food but calls its kind to share it; Prosperity will abide with men of such a nature.â I understand the spiritual prosperity of the crow as much as my forefathers and I am sure most of you in this glorious land of Bharat do the same. One needs to practically know the ladder in spirituality and one gains more by sharing than saving for the rainy day.
What goes by the phrase âpractical wisdomâ is not many times compatible with real wisdom. The laws and codes of the Lower human nature are different from the laws and codes of the Higher human nature. Regressive tendencies and Progressive tendencies are infact the same line. The moral code of Sukra or Sukraneethi is entirely different from Brhaspatineethi
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or moral code of Brhaspati. We know the former is the code of conduct of Asuras and the latter that of the Devas. No wonder there has been confusion in the minds of many who do not differentiate between these two sides. But it is worth noting both are spiritual masters. Which side to extend our choice and seeing the masters one can decide.
The book on the Commandments of the Master is His Master piece. I have found that reading the book is being with my Master in every sense of the word. I hear his voice as audibly as I hear the voices of others here and now. The sound reverberates in the mind and I lapse many times into a state of deep contemplation as if I am by his side. His advice on the book on commandments- âRead it again and again. You will find each word and each sentence commendable and when you begin to understand, I am sure you will be greatly pleased.â There are no important sentences and unimportant sentences in this book. He adds in the same context that âIt is a virtue to make (correct) oneself and to make (guide) others.â Virtuous living is the key and there is no virtue greater than the understanding that we are infinitely insignificant and Master is infinitely significant. As I have expressed above getting into Masters Consciousness is tough enough but living in the same is tougher. It is obvious when we live in his consciousness we have none of our own. I pray that this may this happen soon and we live and move in a world of non possessive abundance.
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It is obvious that we can live like that only when we make a conscious choice to be with the Master. Meditation is just one aspect of the problem solving. As far as my knowledge and understanding goes meditation on the heart imparts the basic message, that we should maintain the delicate balance of the system: first in the individual, then in the cosmic and there afterwards in the para-cosmic realm. In the three realms three different laws apply but the principle is the same: be aware of the insignificance of individual being and the absolute need to maintain the law of balance in each plane. One more factor that we learn is there is a progressive reduction of self awareness and simultaneous awareness of the inviolability of the Divine Law or Rtam.
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Part â II
The most troublesome aspect of meditation is the curtain of thoughts that we reckon with. This can be a thick one or a thin one; colored one or colorless one. But every one of us faces the curtain as an obstacle in realizing the true nature of self. This veil of thought first should be recognized as present and then one needs to peep within. This realization is often missed. Famous saints and seekers have appealed to the Divine for help as we find in the songs of Tyagayya (Tera teeyaga raada) and Annamayya (Pannagapu doma tera pai ketta velayya)
Until and unless this is realized one wanders ceaselessly in the mind fixated in thoughts and forms trying to make "it work" and wondering why it doesn't. This missing is neither cultural nor social. The fact that discontent is global irrespective of the subject matter and geographical location is enough proof of this veil of Nescience. This "civilized world" keeps looking in sophisticated ways to fix "it" when ideas and circumstances fail.
In the present day we have many salesmen for ideas, methods, drugs, and enlightenment too and they put in enormous effort to educate us as to how to create the right circumstances, both legitimate and otherwise to achieve our ends. But the fact remains that people keep seeking always something more new and the solution whatever is not accepted. This exposeÌs our
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insatiable quest! Please ask yourself whether you have ever known anyone one who has ended this seeking and come to rest in any area of activity or thinking except in the case of masters of wishes. Even the best possible circumstances always change, ideas are limited, and drugs wear off and have side effects. All this is dubious.
A conversation with a dear friend has brought to light a preconceived notion that many entertain and I am share my knowledge with you here. This notion or belief is that the mind is a gauntlet that is impassable. This idea that governs so many is not true. Master has asserted that mind is the very instrument we have to use to reach our goal and it plays monkey only in undisciplined persons. The veil of thought is so thin that all one has to do is look at it and it disappears. Try to catch a thought and you will be unable to hold on to it. Just try and you will fail. This is what many persons complain when they say they have too many thoughts that are disturbing. They all disappear like dreams in the morning and nothing you can do will stop it. This is what the abhyasis tell when they say they are not able to recall the thoughts and they feel they miss a lot of them. This is due to the habit of identifying oneself with the thoughts, the alleged thinker, or what the thoughts are about (what you call âyouâ) and then struggle as that falls apart which it will in any way sooner or later.
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What can be said here is that doubt is a fundamental trick of the mind, it is the flip side of faith and both faith and doubt need belief to exist. In other words doubt and faith are all just nothing more than thought. Neither has anything to do with who you truly are. Doubt and faith are NOT clarity. They are both the minds pathetic substitute for the absence of clarity.
When my friend begins to doubt that he and other "normal people" can never get out of the rut of mind, he is reinforcing things that are untrue.
1) First: that anyone not bound in the mind is higher or gifted in some unusual way.
2) Second: that the mind is powerful. Truthfully it only has the power that one endows it with in the mind. Mind is a self appointed despot.
3) Third: that what goes on in the mind actually stands as real.
It is but proper that we should test these assumptions. If we are in fact who we think we are, then consider who we thought we were years ago, or even yesterday. At that time we had the same confidence in those ideas that we have in the ones today. Yet they don't exist anymore. In fact life has shown us that they were utterly false. We may think that the ideas "about" us today are more accurate than in the past, because we have more knowledge but the fact is that today's sense of self is made of exactly the same substance that it was years ago and that substance is thought. Therefore the sense of self can't be any more
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real today than it was in the past. Thought can't be who we are. Mind is like any other part of the organism with specific functions and it need not be deferred to beyond those functions which are useful.
The veil of thought is so delicate that if we look at it directly it dissolves before our eyes. The unfortunate predicament of the human condition is that the perceiving of reality through the veil of thought distorts everything that is perceived. This is called delusion, maya or samsara. This problem gets worsened for all those who dwell in the virtual images of the small or the big screen and surely the computers. The more we get accustomed to the virtual plane the more farther we move in reality and poor mind need not be accused for this.
Perception we know is not who we are either as some of the modern thinkers hold. If we go blind or born without eyes the seer is still there without windows to the world. What is the source from which even perception comes from when the eyes are gone? It is my understanding that this source is the original Prana from which all mind arises and also the changing views of the world we develop. Once we realize this inside immediately we recognize the outside. This is our nature and irrespective of the degree of suffering or enjoyment the reality remains untouched by those responses. Whether we are in the realm of the plane of the limited self or have moved
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into the rarer realms of the cosmic or para cosmic planes this is true. Prana alone exists.
It is worth investigating this in the core of our being sincerely. It is an enterprise for freedom in the real sense of the term and without true inquiry there will be no enjoying of that freedom that is our nature.
We need to meditate in the silence of our being that persists in the midst of the most tormented or pleasured or any state of mind. When we do meditate on the Divine light without luminosity and touch the core of the Reality in expression (that is our heart) we see that it is untouched by both pleasure and pain. We see who we truly are and then enjoy our freedom.
Many persons are in the habit of finding reasons and excuses for not living this freedom and surely the masters were not very appreciative of this lapse in responsibility for onesâ own happiness and that is why our Master had to write the small and brief note on âDeterminationâ.
I shall try to share some more thoughts on how meditation is not enough. During meditations one of the factors we should appreciate is that there is enough inertia of mind. Looking at the problem from a new perspective we find that the highest state that can arise in the mind is the mindâs ability to see its own limitations. Master had to many times tell me and also on certain occasions warn me of the intellectual
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approach in sadhana. It is not that by that time I was not aware of the Divine possibilities of my little self and to be fair to my Master I had considerable recognition of my mental powers. But understanding the limitations is from my understanding of spirituality, far more greater than mere recognition of mind powers. Because of this understanding that arose in me, I consider myself a blessed person. The mind can never take us beyond the mind, but the mind can recognize this fact utterly. To be able to understand what the mind can do, and then to understand what the mind canât do, is what is attempted to explain here.
I found enough reasons for feeling blessed. When I understood there is no-room for the mind and its doubts and beliefs and faiths I found there is no deception because this is a no-mind condition. The head is gone and that is a great freedom! When I found myself not working hard with mind I found that all that I am left with is truth because I found truth doesnât change as a result of my effort. Truth naked is the reality that I encounter and there is no deluding in this no-mind plane. This is so simple it is no wonder I missed it for decades in spite of Masters guidance. Many may not understand me when I say that we have to work hard to get deluded. Delusion is not a natural state. It requires rationalization, fantasy, denial, and various other forms of artful self-deception to essentially rewrite and replace what actually âISâ namely our small identity. When I started thinking
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about the Autobiography of our Master and found how unmixed it is from any type of fantasy or imagination, I understood how hard I have been working to find a meaning to my individuality mixed with real and contrived notions about my self and was desperately creating a story of my life. This lesson in insignificance is a blessing splendour of the Master. The desire to write our stories is an odd one and yet by the number of biographies and autobiographies that were written and continue to be written is so large we need to examine what it is that they try to express. I find that this is one of the most intimately and closely held desires of any reasonably successful person. The awareness of the all pervasive presence of the Prana should make any sane person avoid such an adventure in mis-information.
One more caution before I end this paper: in any attempt at sharing personal experiences in sadhana there is a peculiar type of ego factor. Generally there needs to be an element of truth to what the speaker is saying, and the more disturbing that truth is the better. This truth is written or spoken into a forum where it will be recognized and agreed with, usually because it is self-evident. This is the nature of reports submitted about onesâ lapses or short comings or sins of commission and omission. There are certainly a lot of shocking truths in the world, and there is nothing wrong with speaking them, for that is one of the ways people help one another. Funnily it is the lapse or omission that becomes the starting point of the
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greatness of the speaker or writer and onesâ individuality thus gets established on firm foundation. Once an emotional truth is spoken, a truth that most people wouldnât have spoken, there is an opening in the body-minds of the listeners. That opening is trust. The expectation that is sought to be set up by the author is simply that the next thing this person says or writes will be true because the last thing he said was obviously true, and in that opening the so-called authority has an opportunity to say anything he wants because the opening is there. The opportunity to inculcate even the most well intentioned idealism rides as the truth into the body-mind of the listener and most of the time goes unnoticed. This I added only to persuade aspirants in the path not to try to impress others with their personal experiences. Two things are achieved there by: we serve our interest in avoiding that particular brand of Ego (the tiger in the garb of goat) and the aspirants of delusion. That is quite a prize for the small effort we put in insignificance. The distance between insignificance and nothingness is quite a leap: the real state at this stage in spiritual life is jumping the ocean with neither the hands nor legs nor wings- we are just cosmic and para cosmic dust particles-with no individuality and bare essential identity.
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Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
When out of Reality we become Satan. K.C.Narayana.
1. Master in his message on the occasion of a seminar on Superstition and Spirituality way back in late sixties of the last century made a series of remarkable statements when he said âWhen we are out of light we fall in darkness. When we are out of wisdom we become fools. When we are out of reality we become Satan.â He was talking about the deterioration that happens in religions and makes another categorical statement that â...the religion is for the masses and spirituality is for the selected few.â Differentiating between the grosser things and finer things in religion, he stated that âTo the subtle minds the idea of the greatest is understood and to the grosser minds only the idea of grossness is evident. They connect the grosser things with the religion and if even a lie is spoken a hundred times it becomes the truthâ. How religions degenerate over a period of time and how ritualistic practices replace the spiritual disciplines is all too evident for one who seeks reality and our Master makes this simple by saying it is LIE that is perpetuated with all gusto and commitment. In his inimitable style Dr. K.C.Varadachari stated âThere is a fatality that when thought tries to expand and influence many it simply shrinks into nothingness. Quantity and quality refuse to go together. The doctrine of Reason of Buddha led strangely to the
doctrine of licence, indifferentism and nihilism.; the doctrine of an integral dynamic consciousness (Advaita) led to a thorough going staticism and hypocrisy, the doctrine of individual existence continuous with the Universal Divine Life (Visistadvaita) to mere unworldiness; and the doctrine of Leela, creative harmony of the society (Dvaita) to a chaotic mass of superstition and social putrefaction parading as orthodoxy.â
2. Master has stated that âIn any religion which becomes old such things creep in and then saints come to remodulate.â It is obvious that the lies have been spoken consistently and continuously that over a period of time they have become the truth.
3. After these statements I would like to bring the concept of Satan being the son of God and also that he is the first rebel against the sovereignty of God. He was taught every thing by God and is as competent in every respect as the Lord himself. The seeds of independence (individual souls) were sown for the first time by God and the Divine Drama in search of wisdom where one would choose God and not Satan started. If a plebiscite is held now putting up the claims of Satan and God I wonder whether God will not loose.
4. Aspirants who seek to know the nature of reality and are students of spiritual training have always accepted some Master in the path to guide them though we cannot deny some persons tried to know the nature of Reality on their own. We in the Natural
path of realisation adopt the practice of PAM to succeed in our enterprise. It is obvious that to realize ones nature one must abandon that which one is not. This includes all ideas about that nature, for ideas are not the Nature. The idea of love is not love, the idea of food will not feed you, the idea of beauty is not beautiful, the idea of a dog is not a dog, and the idea of freedom is not freedom. Many an intellectual who thinks he got an idea of the reality and freedom by reading books is deluding himself by such an idea. Reading books and understanding the same is not the same as real Understanding
5. We train ourselves and also seek guidance to train our mind. An animal trainer manipulates an animal by making what he wants the animal to do. The easiest thing to do is first taught and then when the animal does what was desired he is given a little reward. The animal has what seems to be a choice. With humans it is the same and the rewards are money, property, prestige, sensual experience, relief from pain or (even more subtle and insidious) the promise of these thing or the fear of losing them. Think of it, every advertisement you see falls into this realm. Political and spiritual propaganda and other artistic deception also offer these rewards.
6. For many true Self-Inquiry seems impossible. People of all nations, colors and creeds have imbibed from birth so much that is false and intellectualized it to make sense because this is what everyone was doing and it was how they were educated. Perhaps
trained is a better word than educated or socialized, and of course this will upset people because it is unflattering. The point that I am trying to clarify is the folly of taking something that is contrived and try to make it appear natural. This is a fundamental absurdity that we find in most of the so called educative processes.
7. I make it clear this folly is resorted to by those teachers who say they are rebels or make others feel they are rebels against indoctrinations and trainings. When we look carefully we find these rebellious teachers promising the very same rewards the earlier trainers promised and attempt to pass another lie! If we think well we can see there is none who would rebel against what is unreal for there is no need to. Any rebellion makes what is rebelled against seem more real and this is why people swing from rebellion to conformity and vice versa. All societies have this in common. If we see someone not doing these things then that person may appear very odd.
8. One thing I have benefited from the practice of PAM and the style of life proposed in the Commandments of the Master is that life is to be enjoyed in full and that I can move with the Divine abreast. I embrace life fully and am free to enjoy because I do not seek more things to make me whole and the company of the Divine in the core of heart is more than a substitute to many charms and comforts that are offered and dangled. I am not separate from who I am (devoted to the Lord) so the experiences of
life simply come and go as they do, and to me the coming and the going is in the midst of true freedom.
9. Living in freedom, is a lively, interesting, and fully involved expression far out side the realm of fear. This freedom is what I feel in the company of the Master whose presence in my being is such as it vibrates in every pore. I am fortunate beyond what I ever imagined, to have the grace to live in the His company. As against the common notion when once Master takes over we lose everything I have learnt that there is nothing that I have lost by engaging my self consciously with him. What I have noticed is that rather than having lost anything, my ability to discern, to effectively clarify whatâs real from whatâs imagined has been ignited, and nurtured by truth itself, as my own awareness.
10. One of the greatest lies is that âwhich is familiar is trustworthyâ. But this is a myth and I have found that the familiar is not trustworthy. But because it is familiar it has the habit forming capacity of making us feel it is trustworthy. We should not trust what is familiar or that which has become habit. Habit does not grant clarity but unfortunately it can and does often obscure clarity. Living in freedom in the company of Master, is not only easy and joyful and rewarding as by its very nature, truth nurtures the ability of the mind to clarify.
11. Because of this I have been requesting co- travelers to be aware of the presence of the Master
and be with him rather than in their own realm of ideas and imagination, illusions and delusions about the goal as the very ideas of the goal is based on imagination and fiction. We need to go no where to be with Him, He is in the innermost core of our being. If we check for ourselves how close he is we will surely feel sorry that we did not care for him all these days. We should be in his company in conversation, in friendship, in love, however we can, even fighting. Because, even struggle with him has yielded clarity many times as I have confided with some of my friends several times, whereas âstruggleâ in any other environment we know keeps us remained unclear. Conflict is generally a river moving into a desert and dying hopelessly. Or it has yielded nothing but strife. In the strife with the Master as I have found it has been a river leading always to the vast ocean of my own Being. I request others to join me and see for themselves, how being in the company of Master can and does open our opportunity to notice who we are.
12. Master wants us to be identical with Nature. I have found that when we are not natural or not recognizing our very being in the inseparable relationship with the Divine, we tend to seek rewards in myriad forms to appease the discontent. This discontent is due to the sense of separation from our essential nature. There is no arbitrary reward that will quiet the anguish born of this delusion of separation. Putting it plainly no money, property, prestige, sensual experience, relief from pain or the promise of
these things will help in feeling contented. This is not to say that our nature is against these things, for it is not relative to these things. Obviously this is true because our nature is not more or less as a result of having or not having these things.
13. One of the problems of speaking or particularly writing about the freedom of self-realization is that the conditions of life have trained people to dismiss anyone who are not offering the ephemeral rewards. There is no reward for realizing; this is not an acceptable idea to many indoctrinated in the lies of religion and pseudo spirituality. There is offering of experiences or objects as a reward for doing the ârightâ thing. Those things happen on their own or as Master put it automatically or naturally. In truth there can be no training for self realisation except through the natural Pranahuti which utilizes a common inheritance. The most natural way of being is Self- Realization. So natural it is, it is not a âway of beingâ, it is âBeingâ itself. It is what we canât but be.
14. We cannot find any place or plane where Being is not. Even if we try to imagine a place where Being is not, that very imagination will be coming and going with in the Being. Being is what we cannot lose and it is only identification with the false that obscures the realization. That is why Master invites us to be with him in silence or in meditation and then learn the language of silence. In that silence all experiences that take place within become clear to us and, then we need not have to be with the conscious effort of
meditation. We then abide with him always and that is real constant remembrance.
15. Many experiences we have during our spiritual practice reveal to us that there is more to life than just mundane day to day perceptions of the world and thoughts about these perceptions. There are mind boggling psychic and energetic experiences during meditations and as we advance in our spiritual life we come to understand the value of the initial introduction to the path and also the individual sittings we have had with our trainers and masters.
16. For one not in the path of PAM, it is beyond his or her own habits of mind (samskaras and vasanas), to see beyond and so most of what we experience is not anything that is possible for them. There is also a myth that once a person is introduced and then initiated into the spiritual mystery of life, awakening to the truth of the Self or Being would be a natural progression. It may surprise many when I state that it is not so.
17. What really happens is, that as one progresses in the path along with the newly acquired wisdom at each stage the very experiences become the identity of our being. One in the path having moved from the stage of Viveki to the level of Bhakta remains not the same but moves his identity of being to an altogether different plane which is more subtle and has its own laws and logic. As a person experiences great openings and consequentially develops phenomenal energetic shaktis in his being, he is in fact owning up
those very experiences which he has had during periods of meditation and contemplation. Then one is sure that he is evolving.
18. Though a person may feel that he has got awakened during meditation to the real nature of his being, there is scope for the experience to fade into a memory without establishing its identity in the higher plane. Unfortunately if we allow ourselves this fall, then our identity is in turmoil again. This is why I have always appealed to co travelers to own up the experiences during meditations by conscious and concentrated efforts
19. This creates the need to go deeper into the methods, having more faith in the Master and committing oneself to the total mergence or more appropriately total identification in the Being. This is when there is scope for great falls in the status of our identity in the finer level planes acquired assiduously by negating everything of the identity of the lower planes. If we unfortunately lose our connection through false notions of real identity other than that of our being in the Master that is when we lose touch with the Reality and we emerge as Satan for all those who are in the lower planes than ourselves.
20. The solution to the problem of an âexperience getting faded outâ and not owned up is to ever remain in the thought of the Master and remembering nothing but Him in all that we think, speak and do. By being aware of the possibilities of the newly acquired status (though temporarily to start with) and committing to
live in that plane of being, the thinking âIf only I could remember Him and be in his thoughts in all thoughts, actions and things that I do constantly, I could maintain the experienceâ we should be able to live in that condition. If instead we start being aware of our status of identity at the level at which we live and move forgetting Him there is the scope of Satan emerging in us. It is the inability to live the teaching constantly, and perfectly, that is the problem.
21. It has been said before and I say it now, it is almost impossible to speak of what is Reality and awakening oneself to Reality. It is not because realisation is very complex but it is so supremely simple, that its very simplicity is obscured by the mind. This is a veil that needs to be removed or as Master puts it turn your head towards It and do not turn back. I have been harping always on the 9th Commandment as â Enlightenment in Actionâ and many have in fact shared with me this by embracing in full the life that is gifted to us by the Divine and are aware of the supple and joyful ease of Being.
22. Somehow some persons cannot imagine what that is truly, but they try to realize with all their endowments. I find them and their imagination rooted in the past and restrained by preconceived ideas. It is not what is imagined by them that is the problem. But the very habit to picture awakening in their mind as lovely circumstances that are ideal and fit a particular criterion that carry with it a sense of security and a confidence that these circumstances will not be
threatened, that is the problem. In fact this is one of the problems generated not necessarily by religion per-se, but by the artists and poets and novelists who wrote their imaginations in the field of religion. Wisdom and greatness have been thrust on poets and singers and thereby tradition has effectively effaced the difference between a sage and songster or a mystic and musician. Many may feel bad if I say Annamayya or Tyagaraja and many more Tamil, Hindi Telugu and Sanskrit poets are only good religious poets and the state of realisation is miles off their reach. Saint Kabir however esteemed he was in the mind of our Master was only stated to have had access upto the 16th circle in his diagram of stages of Realisation comprising of 23 circles. I do not draw any parallels but only state that we tend to judge wrongly because of certain ideas and notions that have arisen from falsehood and fiction.
23. The idea of Divine resource development that I have been talking several times, some how got twisted in the minds of well meaning persons as a call to pull out from the shelves and almirahs the old and dusty copies of the beautifully yet falsely portrayed items of dance and drama of imaginary divine beings and all forms of art supposedly helping the fountain of spirituality to emerge. If one happens to be a centre of such pseudo spiritual energy, then he will be imagining a world where the old arts presumably inspired by energetic phenomena (shaktis) gives evidence of their evolution in spiritual plane and would like others by extolling the same art forms, with the
same kind of confidence and security they feel they have but which in fact deserve a place in the museums of history This is one of the most disturbing features of modern world for a sincere seeker. The variations on these themes are as diverse as people can be.
24. Imaginations are pregnant but one cannot afford to deliver demons however imaginative the form conceived might be. Virtual screens have become oflate the major problem for many who would like to live in reality and not in images and imaginations. Such a divorce from reality can only create the atmosphere most conducive to Satan and his perfect dramas and plays. Obviously imagination is unreal by its very nature and as such cannot liberate anyone. Imagination is the realm of Satan and reality the realm of God. This should be remembered by all aspirants in the path. Once this type of succumbing to the virtual images start one is surely bound to end in fabricated pre-occupations that churn up the water and then of course the mind sharks come to consume the make-believe-butter.
25. Explaining how all religious and ritualistic attempts to know reality has only put us into greater and more beautiful chains and shackles has been the theme of all those who tread the path of spirituality and every attempt to expose these as superstitions led many a times to a total mistrust on the person who tries do shatter their belief systems. This is because unfortunately these beliefs induce such sentiment that
to expose them brings mistrust. It is not distrust that arises from being lied to or manipulated but the mistrust has its origin in the people having been told to believe that these ideas are needed.
26. It would be better if we can examine certain belief systems to understand the point. The most commonly held superstition or belief is âthat rich people are happy.â We know rich people who live a hellish life, but still in the imagination of others it is believed that it would be different if it were they who were rich, (or richer as the case may be). This belief persists even when people reject it and give lip service to ideas to the contrary. So often rich people are uneasy trying to hold on to what they have, though they can indeed lose the same easily and purchase peace. Many are adept at eclipsing ruthlessly their hold on riches and they are afraid to share. This fear is not just limited to the rich.
27. Sharing has its challenges. Love is essentially based the principle of sharing. But sharing threatens the ego and consequentially love equally threatens the ego. This may not be palatable for many. Many spouses say they love and are intimate but when asked if they would tell their partners the things they tell their friends then they avoid any answer. If we can tell a friend something we wonât tell our spouse then obviously the better half is really a worse half and how true it is every one has to think. The intention in making the above statement is not to deny the desire of these people to love and be loved, but to point out
that genuine love is not had without the principle of sharing.
28. The difference between love and the ideas of love is vast. I am told that there is a stone that imitates the look of gold, called pyrite. I was also informed that many a miner has been disillusioned to find that the glittering nuggets of his labor are not gold. The term âfoolâs goldâ must have emerged from this experience. Imagine the elation of a miner who has been seeking and slaving to find the precious metal only to discover that he slogged for the fools-gold. The imagination, elation, and emotion that would have been fired, finally led one only to learn that it is worthless. That would be painful, and so would it be for persons who are fired with imaginations of the company of damsels and angels which was imagined in the beautiful gardens of the Divine, that is sought to be had after performing certain sacrifices and rituals. This is so with love of any thing but the Reality or Master.
29. Wealth has converted many desires into the stature of needs and the number of needy persons has been a growing factor in the consumerist society that is threatening our life styles. It is not that our old life styles were more satisfactory than the emerging ones. But the fact that the emerging pattern also owes its origin to the very same superstition âthat we never have enoughâ that is the cause of alarm. âEnough is Enoughâ is the philosophy of our land and could easily be the philosophy of the human race. The constant
striving for more and more exposes that satanical sacred discontent which is now getting globalized.
30. A sister superstition to this belief of not having enough at any time is the belief that wealth grants security. We learn sooner or later in life that all the pleasure that wealth can buy does nothing but postpone the inevitable. They are seeking in circumstances the promise of security but alas that is the one thing circumstances cannot give because the very nature of existence is Change. Constant change. We can examine in similar manner the myths of beauty, prestige and power etc.
31. Beauty, money, strength etc., are not inherently bad, but they cannot do what people believe they can do, they canât make an imaginary sense of self, real. Cosmetic industry, new styles of dress, new hair styles are born in myth, grow in myth and like the ancient Asuras live long enough before they die. Even as proverbially competent Asuras these would also give a replicate or duplicate before leaving the scene. Our imagined self is always threatened by reality. There are no exceptions; it is only a matter of time until the threat becomes obvious. The more sincere a person the sooner he walks out of these myths and plays of Satan. Out of reality one cannot escape the influence of Satan in whatsoever fine manner one may try to.
32. There is a superstition that the path is evenly paced. This has come about in spite of the fact the path has been shown as zig zag by the Master. I am
fortunate in having met our Master in person and many other masters in the system and else where. Meeting one who is free is a very different event entirely. My meeting with Masters is similar to my walking down stairs (supposedly) equally spaced apart and taking a step expecting there to be another step only to realize that there is not only a different distance to the next step but there is no step at all has led me many times to feel out of control. Amusingly now a days when I have problems with my feet which remain in a state of eternal numbness (diabetic neuropathy) I get reminded of the steps I had with the masters. The stairs are a good metaphor for imaginary relationship models. In a way the metaphor has two implications because people also use relationships to try to get where they imagine themselves going. These people use other persons as a means to an end, like stairs. One who does not understand the real nature of the guide or master will surely end with a dummy and Satanical guru. This of course would be unfortunate.
33. Having reached where I am, I do not accept any identity when it is offered, either positive or negative because it is unreal. I also do not offer identity to others as the identity is ever changing and therefore many get perplexed sometimes with me and my behavior. Many say that it takes courage to meet me and that is really un-understandable to me. I am plain and straight and have no masks in the ordinary sense of the term, in other words I live real. I used to hear the same about my revered father Dr. K.C.V. who is
almost feared as Tiger. For persons accustomed to meet always others in proxy, this may be so. It is Satan who resists the Real. Satan has an excellent way of making false appear as more than true and those who smell this trick of the original jester (Satan), naturally are avoided.
34. In the realm of the Real there is nothing as fear or lack of confidence. One who is awake does not need confidence because an awakened one does not look to the circumstances of life to get a sense of self. Neither circumstance nor peopleâs ideas are the measure of who an awakened one is. The true self is always obvious in every circumstance including unpleasant ones. The by-product of self-realization is not to be in conflict, there is no conflict even with conflict. A self realized person cannot be controlled, neither are they predictable. Just look at life and it becomes clear that the awakened one is simply in harmony with life. It is only those who expect to predict the circumstances in life that get disillusioned because life is not predictable. This realisation is what our astrologers should have. But tradition and its lies have made this not acceptable and the search for the black cat is on in the dark room.
35. Many suffer from a spiritual superstition! People want spirituality to fulfill all their egoistic dreams, and to bring security where it does not exist. It is for this reason that seeking is endless because the ego is a sense of self that exists only in thought and can never even be real let alone secure. In one moment of no
thought, the essence of meditation that is imperienced by us in the path of PAM, the ego is gone and with it the need to make it secure. It is a great superstition to think that one can make the Ego secure and confident. Ego itself is a superstition and a closely cherished myth and this will become clear only after one crosses the rings of egoism and till then the chase for security for this non-entity called Ego is on. A splendid avocation that kept the imaginations of millions alive for several millennia. But then by the time one reaches that step in the ladder one should have got accustomed to find him naked with himself.
36. One of the most destructive consequences of Ego is its identification with ideas and its basic inability or unwillingness to look directly at any reality which is unflattering to that contrived sense of self. Life is always exposing what is unreal but avoidance keeps the Real just out of reach. This is the problem of Ego and in the modern persons we find this as a particularly bad case of affliction-of-avoidance. There is desire to maintain a confidence in that which is not only dubious but also unreal. It is no wonder that many modern schools of enlightenment who are selling some of the innumerable forms of this confidence and enlightenment are having many and varied categories of clients. Satan is very busy and popular now a days selling superstitions of varied tastes and statures.
37. There are too many masters and messiahs of the modern world marketing freedom, liberation and
enlightenment. Name the type of freedom we want we have a dozen persons ready to serve us. From the therapists talking about how it should have been, how we should be and what we needed and didnât get, the service range has a broad spectrum from sex to spirituality. All these marketing messiahs have one appeal namely âWhat you would be like âifâ...â The lifelong quest for âmoreâ becomes more and more ingrained and individuals have moved to their last resting place having spent their lives chasing the travail, overrated shaktis and popular wisdom. Now it is important to note that inducing emotion, using drugs and other means is not inherently bad or good nor will the dream/promise of fulfillment be attained by these means. These things canât be what they are not and the idea that is held is, they can be what they are not. That idea is what I understand as superstition and an institution of the Satan. The ideas of what these things mean, is false and is far away from reality.
38. Confidence is by its nature relative and is based on circumstances. A person who has been successful indeed may have a sense of confidence that the one who has been loosing may not. But even when it appears to be working it is often also pretence. People often feign confidence when found in the wrong places doing wrong things or anytime they are frightened. A few years ago many Soft ware professionals who took their high wage jobs for granted and even confidently considered themselves entitled to a particular way of life are now
disillusioned. Now, if they even have a job, they manifest themselves in the workplace with feigned confidence because there are many competitors who would be willing to take their place, perhaps for less money. Many corporate bosses behave with the workforce giving them a direct or indirect threat. Where confidence once reigned there is now timidity.
39. There are countless examples; a woman losing her looks, a man loosing his health. All this however is getting lost somehow in life or death. The question of âWho are you?â is still there. All these things can tear away the false security of the fictitious safety net that is woven in the mind from ideas. Then the desperation to find the ideas that really work becomes very strong. Hence the superstition of seeking new systems and some how ending up with reliance on weak and undeserving authorities, the comfort of a group, return to tradition, and hiding the ignorance behind a display of knowledge. But no effort or experience that is achieved will ever make what is unreal real. Confidence is of less substance than a soap bubble and even more fragile. Any event can expose its transitory nature. Confidence itself thus is a great superstition.
40. There is need to differentiate between this type of confidence and the faith (more appropriately reliance) in a master in the path. If we want to know the ease and splendor of being, the blissful peace of our real nature that embraces all events then we will have to abide in our true state of being in the blessing
splendor of the Master. That is why I say let us find out who we truly are. Meditation is not about attaining a higher state. It is about the removal of all that which obscures our true nature. For that the PAM is the fastest way.
41. I had many occasions when some one questioned my reliance on the Master as my guide in life and felt that I was becoming superstitious as they found him as an ordinary person. I found that this is due to the fact that people in general have the habit of often trusting that which is untrustworthy, and they mistrust what is trustworthy. Master did no miracles and has in fact spoke about persons who do the same with certain amount of disgust. Many of the persons who questioned my trust in the Master were in fact worshiping the gurus of sorts. I wonder, perhaps they were already awkward and afraid and they simply felt this when they were in the presence of the great master in person or as an idea. I am sure many aspirants would agree with me when I say that we felt our own smallness and cunning state of mind while we were near him which we have felt as resistance to his company. This experience is not any particular individualsâ reaction before the Master but is a shared one. In other words we feel our resistance to the real and our own identification as mind is threatened just by being in the presence of the master. The resistance of grossness to the super fine consciousness is a matter of experience and I called this else where as the holy war. In fact many recognize the Satan as being more useful than reality
itself. We really do not know our friend. The difficulty to know the difference between Reality and Satan may be likened to the inability to recognize food from junkfood or to a learned blindness to see the difference between the clean and polluted water.
42. One needs to prune the tree called ego to realize his true nature. Ego is the cause of all superstition and our being away from the true and real. But the saving grace is that the ego is willing to experience pain if it believes it can achieve something it wants as a result. Spiritual seeking and working on oneself is like pruning this tree to cultivate a better harvest of experience. This process is endless. I say cut the tree down removing all the branches with its fruits and flowers. The way to cut it down is in silence through meditation and cleaning. Then we find the tree itself was a product of our thought or what Master calls our individual creation. Once this is achieved we need not feign freedom. Once one is free there is no need to âactâ like one is free.
43. Thus we can draw the curtains for the drama of Satan that has been all the time pressed and presented in service to us by him at every opportunity when ever we tried to peep out of Reality. Peep into Reality and continue to live and abide in Reality is the only way to keep Satan out of our range of attention.
Out of Reality we surely get into the consciousness of Satan and there is no solution to avoid this problem than practicing Constant Remembrance in every sense of that term.
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Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
MOULDING IS THE PRECEPTORS BUSINESS
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 onesâ 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 âTowards Infinityâ, âReality at Dawnâ and âEfficacy of Rajayogaâ 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, âMethod of Trainingâ 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 âtrainingâ 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 âRealizedâ 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 â... 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.â 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 âHuman transformation is the goal of lifeâ 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, itâs 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 Darwinâs 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 âAccording 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 naturesâ 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.â He adds further that âIn the animal kingdom we really see such laws as struggle for existence, survival of the fittest etc., evidently at work. Therefore Darwinâs 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.â Manâs struggle is in the mental sphere. A man is greater in proportion as he can control his mind. When the mindâs activities are perfectly at rest, the Atman manifests itself.
The struggle which we observe in the animalkingdom for the preservation of the gross body has its use in the human plane of existence for gaining mastery over the mind or forattaining the state of balance.â
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 âPatanjali holds that the transformation of one species into another is effected by the âin-filling of nature.â I would request you all to ponder over this â in-fillingâ 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 âLife 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.â 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 âThe 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.â 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 âmouldingâ 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 arenecessary,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 âmoulding is the preceptors business.â 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.
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.
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.
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.
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.
Various methods have been given to the Trainers so that they may introduce Divinity into the abhyasis who are dormant.
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 âSo 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.â
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.
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
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 onesâ 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.
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.
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 onesâ 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. âSpiritual training starts with inner cleaning or purification of Chakras which is the most essential factor in spiritual training.â âPranahuti is the only effective process to introduce immediate change to regulate the inner tendencies of our mind so as to effect our gradual transformation.â âWhat 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.â âThe 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.â âIn (our) system all the methods of doing are for the preceptors and becoming is the job of the abhyasi.â âIt 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.â âOnly a person capable of transmitting Divine Grace through the Yogic process of Pranahuti is fit to become a Master.â âTransmission gives a new life to the sleeping condition of man and prepares for the highest approach reserved for human beings.â âA 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.â
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 âTowards Infinity.â For developing this Will it is obvious that it is to be used for
A good cause, with no selfishness/self interest
With noble intention,
With total faith in the Sovereign Principle of Justice,
And for a Balance that follows Justice.
Needless to say Faith in the Master is a must;
Faith in the nobility of attempt is a must along with
Faith in the deservancy of the effort on the part of the
aspirant
Coupled with Compassion and Love
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. -
Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
Dear brothers and sisters on the path, 1. My salutations to all of you who have enriched the quality of the meditation during this auspicious occasion. We all have a common goal and even as our beloved Master has instructed in the advice âIt is very essential for everyone to fix his thought, at the very outset, upon the goal which he has to attain so that his thought and will may pave his way upto it.â (Reference: BWS 145) After having had a shower in His immense grace and enjoying the bliss, curiosity as to the source of emanation of this joy is also had by many aspirants. Those who remain silent are blessed doubly. The various types of joy felt by us have been dealt at length in the book âPath of Graceâ. The joy experienced is not any speculative or metaphysical concepts but the joys emanating from the blissful states of mergence. Silence is always the background on which joys rest. The actual imperience is much deeper than these expressions of joy. 2. The actual silence is beyond expression. But when we ponder over the condition imperienced we find there is a type of awareness of omnipresence of the Master 2 and our own ânothingnessâ which grants joy. Another type of joy is due to the awareness of harmony of the self with the Master. The third type of expression of the state of Silence is the joy due to confidence and competence we have in the work of the Master. The fourth type of joy is due to the awareness of competence per-se of our own self. The fifth type of feeling of joy we have after having had absorbing and fulfilling meditation is just awareness and the next type of joy arises out of the feeling of awareness of the omnipotence of the Master. In the higher type of joy imperienced we find the joy is due to remembrance of the Master which we find oozing out in and outside our humble selves. What is the type of joy imperienced depends on the level of the aspirant and though all are part of the satsangh each feels the Master in his own manner. This ofcourse is possible only when we are attentive to the transmission. 3. Curiosity surely is a willing, a proud, and an eager confession of ignorance. Many who fail to express their imperience are ignorant by choice. However our attempts to understand in languages of daily use the sublime are always failing. Our firm will to reach the 3 goal and our trust in the Master who assured the divine help should overcome our doubts. It was categorically stated by the Master that âThe pull from the Centre remains always as the one inextinguishable impulse to return to the Source.â 3. The one thing that is quite discernible from the meditation we have had just now is that we were immersed in a condition of Total Silence or Ignorance atleast partially for some time. Silence we know is the language of communication with the Divine. It is always described as something beyond the reach of our senses which are meant for helping us in external behaviour. Yet many aspirants try to express the inexpressible and feel desperate when their efforts fail. 4. If instead of attempting the impossible it is better to follow the method of trust in the Master and feel how nearer are we to Him which is our goal. After an hour of meditation where we were immersed in deep and inexpressible silence, we can as well contemplate on His traits rather than trying to find meaning to our experiences in the words of saints and philosophers. 4 When we find similarity in the expressions we get into certain catch words like Advaitaanubhuti etc., I do get communications from co travellers in the path that they experienced void etc., trying to find solace that in such expressions they are nearer the goal. 5. The goal that we have chosen is nearest to our heart even as the Master expressed in many of his writings. The heart where we are to meditate gives indications of the Origin where activity and inactivity join. Master was wondering when he expressed in his book Efficacy of Raja yoga âLoâ. The same wonder is what we should have if we feel our nearness to the origin. Yet our mind ignores the nearness and looks at various scriptures and authorities to find the origin which is our goal that is nearmost to us, without which we will cease to be. 6. When we examine ourselves to understand the meditation we now had we should naturally try to throw light on the transmission we have experienced. Remembrance of the grace of the Master felt is the most efficacious way of owning up what has been poured into us. Master advocates that our 5 âRemembranceâ should be in a way that we feel the thought of remembrance oozing out from the objects everywhere. (Reference: SDG 29). Instead of wasting our efforts in understanding the âomnipresenceâ of the Master through scriptures we can adopt this easy method of remembering Him in all that exists and feel happy that Master has blessed us with such understanding. Omnipresence is a matter of experience and not a philosophy. I pray that we spend our time in the venue of the congregation not only because it is very hot outside due to severe summer but because we can feel the cool presence of the Master here in our hearts. Those who are capable of imperiencing at will the conditions of fourth and fifth knots as explained by the Master in His book âTowards Infinityâ and the commentary on it in the book â Path of Graceâ may do so and make the best use of the atmosphere prevailing here on this auspicious day. My humble pranams.
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Description
Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
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Description
Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
My dear brothers and sisters as usual the convention of disturbing the silence is there. We have been hearing the voice of the master in our heart for the past 1 hour. It has been downpour of peace, quite,calmness, use any word we like, It is anything other than the noise. We had occasion to absorb yesterday, the statement of the master, that gathering of this sort makes this place a temple and here in todayâs message master says, my heart remains connected with you all. Every great assurance, what else do we require, in the presence of the master with us all the time. It is no matter of faith that he is talking, he is talking about the fact. The fact of master being with us, whenever we think about him, hear he coming running towards to us , as he stated in a one of his messages and when we says my heart means is connected with you all, where here and else were not only in this congregation he is connected, he is connected to all the people in the word.
Yesterday, Brother Gopal Iyer talking about master, was casually referring to the principle of special personality, though it is not the time or the place to talk about it, still since he has talked about it, i would like to talk offer about my opinions about it.
Special personality has its own tasks, he is not Sri Ramchandra of Shajahanpur, he is the Lord, he is not just Jagath Guru as Lord Kirshna is, he is the Lord, he is now working out the destinies of men, the dimensions of his work i dont think we understand at all, because we are petty people, all the time thinking about our problems, our pains and our sufferings, rarely we do thing about welfare of the humanity, very rarely we think about the what is good for all, good for me is as good as good for all, this is one of the pervert logics. Here and elsewhere what does it mean by that, not only in this world and in this dimensions of this world and as he has put it, he had got job is cut out for the universe. Many of his predictions or saying are coming true, only thing is, we do not apply of mind in that direction, because they don't seams to be relevant, what does it matter, whether the gulfs moves this way that way, frankly speaking, how many of them understand that and he says that when he is connected with us, here and elsewhere, he also says simultaneously giving implese in unbroken silence prefects the hearts naturally in due course. It is the silence that he is talking about, so it is what we called in Telugu âSaba Mariyathaâ when you are talking about master, you should know how to restrain yourself, we should be silent, than only you can hear him.
We seems to have solutions to all the problems that the world is facing now, and we will be passing judgement about several heads of states, as if they donât know what is there job.
We don't understand that there is certain Vasuâs and Dhurva and Dhurvathipathis who, are working in higher higher plains, they are all hintend in the âReality at Dawnâ, how many of us to keep our mouth shut and keeps our eyes wide open to see what is happening. Orientation to the master, all the time alone can give some glimpse of what is the work, Babuji was magnanimous in one occasion when he said, that several things are happening through my abhyasis, they do not know, because we are embodiment of the master, several things do happen, keep up your purity, keep up your perfection, that is the only way by which allow the master to function through you. You apply your will, you are trying to ruin the will of the Master. Your will must totally synchronize the will of the master. That means, you become silent, he alone will work. I have an occasion to narrate, long back, Babuji in his autobiography referring to, how other advanced souls in the same Satsang was also transmitting, while he was transmitting others was also transmitting. They are great people, they could see what Master was trying to do, but here also we try to interfire our own way, I will give power to the person who give transmission, I heard this statement and it make me sick, why don't we understand our limitations, why don't we understand that, God is absolutely Omissinent, there is nothing that he cannot do it on his own, if he requires our services he known how to draw, here and elsewhere Master is one ruling, so keep up the reverential attitude all the time, it will affect the hearts naturally in due course, why not immediately, if God omission and Omnipotent, why not our transformation happen just like that, it take time, for any transformation it take time.
Growth is possible, only in the context of time. Development is possible, only when you take it into consideration the nature of time. Time is the very difficult concept to understand, it is not the clock time that matters, we sat for an hour, 60 minutes have gone, we felt it as no time, the number of minutes where not 60, they are less than 5 or 10, than our mind was acting, when we yielded to Divine and Master Will time shrunk and that is our experience. There is a collapse of time, as I always call, how does it happen, because in Reality Master is a big Zifer, Zero, Shunya, everything is finally Collapses, it the will of the master that the play called life. It not our will, I don't think any of us here can claim that, we are born at our will, we are not the doer, it is the Master in us is the doer. Be aware of him, coming two days, one day perhaps, only one day, today and tomorrow be in the thought of Master more intensively, I can only pray kindly be Silent and observe yourself. Some programs will be running and that is the routine. Thank you.
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Description
Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
-
Description
Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
-
Description
Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
-
Description
Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
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Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
My dear associates in the path, 1. I am very happy that we all gathered again on the occasion of the 114th birthday of our Master not only to celebrate the most auspicious aspect of our lives but to also evaluate our progress in the path. Rev. Babuji Maharaj put a question and answered himself in this sentence âWhat is the Destination, where we have to reach? It may, preferably, be called insignificance. If you chose to designate it as such, it is an insignificance, of which we know nothing! (Reference: SDG 39)â 2. The main problem is that we have very exalted notions about ourselves and our capacities in many fields make us also feel that we are invincible and go on inflating the ego. This pulls us in exactly the opposite direction to the goal of our life. Though we feel that we have fixed our goal to be âoneness with the Masterâ the development of our ego structure does not enable us to reach the goal. 3. The books of the Masters, particularly those on the âTen Commandmentsâ are meant to help us progress. It is always stressed that we must be grateful to those who show us our faults and so we must be grateful to them for enabling us to a step towards humility one of the corner pillars of spiritual life. If a fault is shown we should feel that a great treasure is shown us and be grateful. Each time a fault is shown we discover in us a fault, an incapacity, lack of understanding, or insufficiency which prevents our progress in the path. Once we realise our fault with our determination to reach the goal firmly established it should be easy for us get rid off the fault. This is mainly because we have the required disciple for doing the same as also we have the boon of Pranahuti of the trainer to help us in the path. We should understand that to discover a fault is an acquisition. It is as though a flood of light had come to replace the little speck of obscurity which has been driven out now. 4. Once while we were discussing the problem of ârefractorinessâ, my revered father said that â it is a very common human weakness, although it ought not exist in sadhakas whose progress largely depends on their recognizing what has to be changed in them. Not that recognition of the defect by itself is sufficient, but it is a necessary element in solving the problem. It is of course a matter of pride or vanity that considers the weakness as necessary for strength and standing. Not only they will not recognize it before others, but they hide their defects from themselves or obliged to look at it with one eye look away from it with the other. Or they weave a veil of words and excuses and justifications trying to make it something other than what it really is.â It is thus necessary to observe and know the wrong movements in us, for they are the sources of our troubles and have to be persistently rejected if we are to be free. 5. But we should not be always thinking about our defects and lapses. We need to concentrate upon what we are to be and the ideal with the faith that since it is our goal before us it must and will come. To be observing faults and wrongs always, bring depression and discouragement to the faith we need to have always in ourselves and the Master. We need to turn our eyes more to the influx of Pranahuti that brings lightness and less to any immediate darkness. Faith, cheerfulness and confidence in the ultimate victory are the things that help; they make our progress easier and swifter. 6. Success is possible only when we are committed to be true to ourselves and are determined to change our past and be firm in the new found path of Satyapad. We have to be friends with ourselves; otherwise we would ourselves be inimical to our reaching the goal. This is what Lord Krishna stressed in his famous Bhagavad Gita in the sloka â âBandhur aatma aatmanastasya Ye naatmaiva atmana jitaha ; anatmanastu satrutve vartet aatmaiva satruvat:â B.G. Chap 6, sloka 6. 7. On this auspicious day I pray that we again pledge ourselves to work for our betterment and joyously participate in the transformation of humanity.
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Description
Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
-
Description
Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
-
Description
Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
-
Description
Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)
Pujya Sri Ramchandrajiâs Disciple & Founder of âInstitute of Sri RamChandra Consciousnessâ
*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.
Dedicated his life for the Spiritual service of Pujya Sri Ramchandrajiâs Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh
For Meditation Info Contact: www.sriramchandra.in Biography: kcnarayana.org
Episode Notes:
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