Oh, man. A hoot. You gotta
give Judi credit for a her
wonderful sense of humor.
SHE is a hoot. I think I've
written that before.

Reminds me of a tea story
of my own:

My wife, Susan, in the lock
down ward of the health nuts,
order some tea from the
Amazon, called Shipibo.
Not being a tea drinker,
I turned down her offer
to share a cup.

As she looked over the
literature that came with
the tea shipment, she noted
a suggestion that the tea
leaves left over after making
tea, could be integrated
into the soil of plants.

We have a lot of house
plants. One has particularly
heavy leaves that droop over
the side of the pot. Susan
picked this one for her
first experiment. I shrugged.

The next morning, the leaves
of that plant were standing
straight up firm and tall.

"I'll have some of that tea, now."
were my first words that morning.

Jeff

--- In meditationsocietyofamerica@yahoogroups.com, medit8ionsociety
<no_reply@y...> wrote:
> Thanks to Judi Rhodes for sharing this jem....
> -------------------------------------------------------------------
---------------------
> Well,  here is a true life example from the Phoenix College.
> An English Professor assigned his students to a joint writing
> exercise that quickly degraded - check it out...
>
> "Today we will experiment with a new form called the tandem story.
> The process is simple.  Each person will pair off with the person
> sitting to his or her immediate right."
>
> "As homework tonight, one of you will write the first paragraph of
a
> short story. You will e-mail your partner that paragraph and send
> another copy to me. The partner will read the first paragraph and
then
> add another paragraph to the story and send it back also sending
> another copy to me.  The first person will then add a third
paragraph,
> and so on, back and forth."
>
> "Remember to re-read what has been written each time in order to
> keep the story coherent. There is to be absolutely NO talking
outside
> of the e-mails and anything you wish to say must be written in the
> e-mail."
>
> "The story is over when both agree a conclusion has been reached."
>
>
> The following was actually turned in by two of my English students:
> Rebecca (last name deleted), and Gary (last name  deleted).
> ----------------------------------------------------------------
>
>    THE  STORY:
>
>    (First paragraph by Rebecca)
>    At first, Laurie couldn't decide which kind of tea she wanted.
The
>    chamomile, which used to be her favorite for lazy evenings at
>    home, now reminded her too much of Carl, who once said, in
>
>    happier times, that he liked chamomile. But she felt she
must
>    now, at all costs, keep her mind off Carl. His possessiveness
was
> suffocating, and if she thought about him too much her asthma
started
>
> acting up again.  So chamomile was out of the question.
>
>    (Second  paragraph by Gary)
>    Meanwhile, Advance Sergeant Carl Harris, leader of the attack
>    squadron now in orbit over Skylon 4, had more important things
to
>    think about than the neuroses of an air-headed asthmatic bimbo
>    named  Laurie with whom he had spent one sweaty night over a
year
>    ago. "A.S. Harris  to Geostation 17", he said into his
> transgalactic communicator. "Polar orbit established. No sign of
> resistance so far...But before he could sign off, a bluish particle
> beam flashed out of nowhere and  blasted a hole through his ship's
> cargo bay.  The jolt from the direct hit sent him flying out of his
> seat and across the cockpit.
>
>    (Rebecca)
> He bumped his head and died almost immediately, but not before he
> felt one last pang of regret for psychically brutalizing the one
> woman who had ever had feelings for him. Soon afterwards, Earth
> stopped its pointless hostilities towards the peaceful farmers of
> Skylon 4.  "Congress Passes Law Permanently Abolishing War and
Space
> Travel," Laurie read in her newspaper one morning. The news
> simultaneously excited her and bored her.  She stared out the
window,
> dreaming of her youth, when the days had passed unhurriedly and
> carefree, with no newspapers to read, no television to distract her
> from her sense of innocent wonder at all the beautiful things
around
> her.  "Why must one lose one's innocence to become a woman?"
> she pondered wistfully.
>
>    (Gary)
>    Little did she know, but she had less than 10 seconds to live.
> Thousands of miles above the city, the Anu'udrian mothership
launched
> the first of its lithium fusion missiles. The dimwitted wimpy
> peaceniks that pushed the Unilateral Aerospace Disarmament Treaty
> through the congress had left Earth a defenseless target for the
> hostile alien empires who were determined to destroy the  human
race.
>  Within two hours after the passage of the treaty the Anu'udrian
> ships were on course for Earth, carrying enough firepower to
pulverize
> the entire planet.  With no one to stop them, they swiftly
initiated
> their diabolical plan. The lithium fusion missile entered the
> atmosphere unimpeded.  The President, in his top-secret mobile
> submarine headquarters on the ocean floor off the coast of Guam,
felt
> the inconceivably massive explosion, which vaporized poor, stupid,
> Laurie and 85 million other Americans. The President slammed his
fist
> on the conference table.  "We can't allow this! I'm going to veto
that
> treaty!  Let's blow 'em out of the sky!"
>
> (Rebecca)
> This is absurd. I  refuse to continue this mockery of literature.
> My writing partner is a violent, chauvinistic semiliterate
adolescent.
>
> (Gary)
> Yeah? Well,  you're a self-centered tedious neurotic whose attempts
> at writing are the  literary equivalent of Valium. "Oh shall I have
> chamomile tea? Or shall I  have some other sort of F***ING TEA???
> Oh no, I'm such an air headed bimbo who reads too many Danielle
> Steele novels."
>
> (Rebecca)
> A**hole.
>
> (Gary)
> B****.
>
> (Rebecca)
> Get  screwed.
>
> (Gary)
> Eat sh**.
>
> (Rebecca)
> SC*** YOU - YOU  NEANDERTHAL!!!
>
> (Gary)
> GO DRINK SOME TEA -  B***h.
>
> **********************************************
> (TEACHER)
> A+  - I really liked this one. Only group to get an A.

--- In meditationsocietyofamerica@yahoogroups.com, "Jeff Belyea"
<jeff@m...> wrote:
> The next morning, the leaves
> of that plant were standing
> straight up firm and tall.
>
> "I'll have some of that tea, now."
> were my first words that morning.

Shipibo, eh? I wonder if it also
makes you go blind? ;)

Nina

"When a saintly person gives you something, he or she doesn't expect
anything in return. It's just like everything in nature. Does nature
expect anything from you? A tree gives its fruit. Does it look for a
thank-you note from you? No. The cow gives milk. Rain falls and
nourishes our crops.

The entire nature constantly gives and gives and gives to us, but it
doesn't expect anything in return. Any kind of expectation creates a
problem. We should accept, but not expect. Whatever comes, accept it.
Whatever goes, accept it. The immediate benefit is that your mind is
always peaceful.

You won't blame anybody. You won't praise anybody; you'll have a
well-balanced mind

God bless you. Om Shanthi, Shanthi, Shanthi."

For more info about Swamiji:
http://www.satchidananda.org

Friends,

We have just added the complete Bhagavad Gita in English metered
verse suitable for
singing, including a link to really great free online recordings of
the Gita sung using this
translation.

We think you will enjoy both reading the text and hearing the
wonderful sung rendition.

Visit: http://www.atmajyoti.org/gi_bhagavad_gita_intro.asp

Thanks.

Swami Tarakananda

Friends,

In trips to India, we have met some remarkable people. In our desire
to share our
meetings, we have included a page on our site which shows many of the
Sadhus which we
met in Tiruvannamalai around the holy mountain of Arunachala.

Visit: http://www.atmajyoti.org/images/india_photo
s/tiru_sadhus/tiru_sadhus.html

We hope you enjoy them.

We have also revamped our home page to make the site's contents more
accessible.

Visit:http://www.atmajyoti.org/

Swami Tarakananda

--- In meditationsocietyofamerica@yahoogroups.com, "Nina"
<murrkis@y...> wrote:
> --- In meditationsocietyofamerica@yahoogroups.com, "Jeff Belyea"
> <jeff@m...> wrote:
> > The next morning, the leaves
> > of that plant were standing
> > straight up firm and tall.
> >
> > "I'll have some of that tea, now."
> > were my first words that morning.
>
> Shipibo, eh? I wonder if it also
> makes you go blind? ;)
>
> Nina

So far, I've just had to
get a new prescription.

All things in moderation.
Especially moderation.

Jeff

Hello to all.  My first post here.  It probably doesn't matter where
I
am spiritually.  However, there has been a lot of emotional turmoil
in
my life which leads to my question.  Meditation.  I believe I
understand the concept, but I am unable to relax my mind to meditate.

Any suggestions, please, would be a start for me.  Thanks, Israel.

We hear almost everybody talking in some way or the other about God, the
soul and the mystery of the universe. But, if we are in quest of one who has
realized God, or is acquainted with Him, we will probably find none such
among them. This is the reason why there is constant feud among the
representatives of different religions. They talk a good deal about God but
inwardly they might be no better than a down-right atheist. They acknowledge
His existence in words but at heart they seem to be totally unmindful of His
existence. To them the only utility of God is when they are in distress or
misery. They expect Him on such occasions to attend to their call to remove
their troubles. They pray to Him chiefly for the supply of their wants. It is
really
far from the idea of true love and devotion. A true devotee is one who loves
Him not for any favour or worldly interest but merely for love's sake. He always
remains in a state of complete resignation to His will. He is perfectly
contented
with all that is bestowed upon him whether good or bad, joyful or unpleasant.
Joy or sorrow is meaningless to him. Everything is a boon to him from his
Beloved. Such complete resignation and unquestioning attitude in all matters
is the highest form of devotion. Resignation does not, however, mean that he
should remain idle, doing nothing himself and depending all the time upon
God, thinking that God will send him all that he requires if he so wills. God
helps those who help themselves is a common saying which is literally true.
We are failing in our sacred duty if we do not exert ourselves for the discharge
of our responsibilities pertaining either to this or to the next world. The only
thing which should be borne in mind is that we work in accordance with the
will of God and feel contented with the result whatever it might be. When we
come up to this level we may rightly think ourselves to be true devotees of the
Supreme Master, and hence on the right path leading to reality. Reality is not
a thing to be perceived through physical organs of sense but it can only be
realized in the innermost core of the heart. We have, therefore, to go deep into
it to solve our problem of life.

We have in our mind an idea of this great universe which is, as we all know,
the material manifestation of God. Generally we look upon it as Maya or
illusion to distinguish it from the unchanging absolute Reality. People have
tried to define Maya in numerous different ways, not perhaps without some
reasonable basis. It is really a Godly power which has brought into existence
the entire creation in its different forms and shapes and which regulates its
entire working. We are all the while surrounded by this great power and its
effect is visible in all phases of our activity. We are whirling round within
the
glossy sphere of Maya, clinging at times to one or the other of the objects in
view thinking it to be Reality. Our senses, feelings and emotions give it a new
colouring and mould our actions accordingly. We remain entangled within the
snare of Maya, without any hope of emancipation until we divert our attention
towards the unchanging Reality at the root. This vast circle of material
manifestation, the direct result of Maya, is unlimited. In it we go round and
round with ceaseless motion like the rim of a wheel, ever farther and farther
away from the pivot. Just as every circle must have a centre, so must this vast
circle of manifestation have a centre or base. If we are able to discover it we
may possibly find a clue for the solution of our problem. The whole of the
science of mathematics rests upon the little base, the zero. Now for this
limitless universe we have to trace out a zero or base from which all planes of
existence have started. Again the centre of a circle, if observed minutely, is
in
itself another smaller finer circle. As such it must have another still finer
centre
for it. The same process continues up to infinity. In other words each of the
finer or smaller circles serves as centre of a bigger external circle. Reason or
imagination fails to trace out an origin or end. Thus, behind this solid
material
universe there is another finer or more subtle universe which is the cause or
the centre of this outer universe. Again for that finer circle there must be
another centre, represented by a still finer circle and so on. Putting it the
other
way, there may thus be innumerable circles one after the other, round the
unimaginable finest point, the centre within, each circle in turn serving as the
centre of the next outer circle, till we come to the present solid form of
existence. What we have to do now is to trace our steps back from the present
gross form of existence to the previous finer and still finer form up to the
farthest possible limit of human approach. In our present state of existence we
are revolving round and round within the sphere of grossness. Our only hope
lies in pushing our way right across towards the centre or the root cause
crossing the finer regions one after the other. That is the essence of the
spiritual science. The root cause of the entire universe from the finest to the
grossest is the innermost centre, the base or zero. We may call it as God or
Brahma.

The composition of a man also is exactly the same as that of the universe.
Just as behind this solid external universe there are innumerable others of the
finer and still finer type, so behind this gross physical form of a man there
are
numerous finer and still finer forms of existence. The outermost form is the
gross body (or Sthool Sharir) behind which there exist the astral body
(Sookshma Sharir) and the causal body (Karan Sharir). Besides these three
outer forms there are innumerable other ones which are so fine and subtle
that thinkers do not call them as bodies but only as fine coverings round the
soul. It is really very difficult to put a name for each one of them which may
be
countless. With all these innumerable forms, from the finest to the grossest,
the man is in existence in the material world as a true copy of the universe or
the entire manifestation of God represented by a complete circle from the
outermost circumference to the innermost centre or zero. Now, the innermost
centre or zero of a man's existence and that of God's manifestation is really
the same. Realization of God means the same as the realization of Self and
vice versa. All the universe came into existence from the same point, the zero,
through the process of evolution. Similarly, man's existence too developed
from the same point.

Before the time of creation the only thing in existence was the root cause and
the whole universe as we see it today was merged in it in the most subtle
form, everything losing its individual identity. Now, the centre, like the tiny
seed of the tree, included within itself the whole of the universe in the most
subtle form. It was thus the extremely abridged form of the same expanded
manifestation as we see today. Thus the centre, the latent motions and the
entire creation in the most subtle form all combined together as one unit, led
to be the cause of creation when time came. At the time of creation everything
began to assume a form of existence. Man also assumed his individual
existence. The consciousness of individuality was the first covering in the
composition of the man. Further additions continued one after the other.
Egoism began to develop and ultimately assumed a grosser form. The
working of mind, senses and faculties began to contribute their share towards
grossness. Actions of the body and mind led to the formation of Samskaras.
Finally, now the man exists in the grossest form, consisting of the outer gross
body and inner finer bodies and coverings. Now, from this outer solid state of
existence we march right towards the centre passing through finer states one
after the other. >From gross body we come to the mind body and then to the
causal body growing finer or more subtle at every step and proceed on
further, dealing with other coverings.

The process generally adopted for it is classified under three heads, Karma
(action), Upasana (devotion) and Gyana (knowledge) which offer common
basis for all the different religions and creeds. The four elementary means
(Sadhana Chatushtaya) adopted for the purpose are almost the same
everywhere.

The first of these Sadhanas is Viveka (discrimination). We see many things in
the world but when we think of their existence we find that they are
changeable, i.e. they are the different forms of Maya, as we generally call
them. We are thus inwardly induced to go deeper in order to trace out the
cause. Our attention is thus diverted from transitory things to that which is
unchanging or eternal. Worldly objects thus begin to lose their charm and we
feel in a way unattached with them. This brings us to the state of Vairagya
(renunciation) which is known as the second of the four Sadhanas. The state
of Vairagya is also brought about by certain other causes too. For example,
when we are fed up with worldly objects after indulging in them to our heart's
content we sometimes begin to feel an inward repulsion towards them. In
such cases our attention is naturally diverted towards some nobler ideal and
we feel a bit awakened to Godly thought. Secondly, when we have been
deeply pricked by the treachery and faithlessness of the world we feel
disgusted and inwardly averse to worldly things. Feeling of dissatisfaction and
detachment also develops when we are in a state of bereavement on account
of the death of some of our dear ones. But Vairagya created under such
circumstances is seldom genuine or lasting. It soon disappears with the
change of adverse circumstances. There is a story which relates that a certain
man wanted to see Kabirdas. When he reached his house he was informed
that Kabirdas had gone with a funeral party to the cremation ground to burn
the dead body of one of his deceased relations. The man proceeded to the
cremation ground to see him there. But as he had never seen him before he
thought it might be difficult for him to recognise Kabirdas among the party. For
this purpose, he was told that he should look to the halo round everybody's
face. The halo round the face of each one of the party would be found glowing
as he proceeded towards the cremation ground, but would grow dimmer and
dimmer and finally disappear as they returned. Only the halo round Kabir's
face would remain glowing all through with equal lustre. Thus, the feeling of
Vairagya actuated by such sudden causes is generally short-lived and
changes with the change of circumstances. For, though the sudden shock
temporarily creates a feeling of Vairagya, the seed of desires and enjoyments
still lies buried deep within the heart and may sprout forth immediately when it
finds a congenial atmosphere. The feeling of Vairagya in the real sense and
with the lasting results can only be developed after thorough cleaning and
due moderation.

Vedantins practice Vairagya in a different way. They force their imagination to
believe that everything they see is Maya, hence transitory or false and
conclude that reality at the bottom is Brahma. They apply their power of will to
strengthen the thought so much so that they get habituated to it, causing
modification in outward actions and habits only. Hence the effect is mostly
merely external. It may, however, after long and continued practice possibly
reflect somewhat inward. Similarly Viveka actuated by mere forcing of
imagination without a touch of practicality has no sound basis. A close study
of the subject will show that really Viveka and Vairagya are not the means
(Sadhana) but only the result of some means (Sadhana). Viveka or Vairagya
is a state of mind developed at different stages by constant practice of certain
Yogic Sadhanas, e.g. remembrance, devotion or love, etc. Viveka in true
sense never develops unless the senses are thoroughly purified. This
happens only when mind gets properly regulated and disciplined and egoism
(or Ahankar) assumes a purified state. Thus it is, that Viveka is in fact the
result of practices followed in order to bring about the desired results. Now
Vairagya, the second Sadhana of the Vedantists is likewise the result of
Viveka. They are thus the stages of elementary attainment in Yoga and not
the Sadhanas or means of attainment of the stages. In Sahaj Marg system of
Yoga, Viveka and Vairagya are not treated as sadhanas but are left aside to
be developed automatically by an aspirant during his progress. It starts from
what is known as the third Sadhana of the Vedantists which consists of six
forms of spiritual attainments known as Shat-Sampatti. The first of these
Sampattis is Sham which pertains to the peaceful condition of mind leading to
a state of calmness and tranquillity. When we practise it Viveka and Vairagya
follow automatically. Vairagya, in the sense of non-existence of things is in my
opinion a very difficult process, for in it you have to take up the negative
course and discard or reject everything that comes to your view. But if you
take up the positive view and accept one thing only as real, sticking to it
wholeheartedly, other things will naturally fall in the background and by and
by, you will become unmindful of them. Consequently your attachment with
them will gradually begin to disappear and you will gain Vairagya by easiest
means. Thus the primary thing in Yoga is the proper regulation of mind which
is ever restless. It creates numerous ideas and thoughts, imparts stimulus to
the senses and faculties and sets the body into action. Everything good or evil
originates from the mind and it is the mind alone that governs all our feelings,
emotions and impulses. Thinkers have classified the tendencies of mind
under five heads. The first of these known as Kshipta is the disturbed
condition of mind including all feelings such as hunger, thirst, anger, sorrow
and desires for wealth, fame, etc. The second, Moodha, includes tendencies
which promote sluggishness, indolence or sloth. The third, Vikshipta, pertains
to the tendency which drives the mind away from sacred thoughts and brings
about the haunting of numerous irrelevant ideas at the time of meditation.
Thefourth, Ekagra-Vritti, is the tendency which makes our attention fixed on
one thing only. The last one Nirodh is the tendency which brings the mind to a
perfectly self-contained state free from complexities and disturbances. To
achieve this last stage sages have generally advised the well known
Ashtanga Yoga (i.e. Yama, Niyama, Asana, Pranayama, Pratyahara,
Dharana, Dhyana and Samadhi). Under the Sahaj Marg system of training we
start from Dhyana, the seventh step of Yoga fixing our mind on the point in
order to practise meditation. The previous steps are not taken up separately
but they automatically come into practice as we proceed on with meditation.
Thus, much of our time and labour is saved by this means.

In short, we start our practice from Sham, the first of the six Sampattis of the
third Sadhana of the Vedantists and devote all our attention to the proper
moulding and regulation of mind which is easily accomplished by the help of
the transmitted power of a worthy Master. Control of senses and Indriyas (or
Dam) follows automatically when we fix our mind on one thing and one alone
which is the Reality, ignoring all others. Generally most of the sages follow
this course. A few of the sects attempt an approach to Sham through the
practice of Karma (action), others through devotion or Bhakti. There are still
others who set aside both of these and proceed on through the medium of
Gyana (knowledge). In fact the stages of Karma, Upasana and Gyana are not
different from each other but are closely inter-related and exist all together
in
one and the same state. For example, in Upasana, controlling of the mind is
Karma, the controlled state of the mind is Upasana and its consciousness is
Gyana; in Gyana the process of thinking is Karma, stay on the thought-out
object is Upasana and the resultant state is Gyana, while in Karma, the
resolve to act is Karma, process of bringing it into practice is Upasana and
consciousness of the achievement is Gyana. Thus it is that in our system of
training they are taken up all together most efficiently creating automatically
the state of Viveka and Vairagya in true sense. No practice is really of any
avail if it does not naturally result in Viveka and Vairagya. The real form of
Viveka is that when a man begins to realize his own defects and
shortcomings and the bottom of his heart feels repentant for them.

We have dealt with first two Sampattis. We now come to the third known as
Uparati which means self-withdrawal. In this state a man is free of all desires,
even those pertaining to the next world. He is not charmed or attracted by
anything in the world. His mind is all the time centred in one the Real. It
differs
from the state of Vairagya in the sense that Vairagya produces a feeling of
aversion for worldly objects while Uparati is a state in which both the feelings
of attraction and repulsion are absent. Vairagya is really the incomplete form
of this nobler and higher state. At this stage our mind, senses and Indriyas are
completely purified. We begin to feel fed up with all external things and
dissociate from them thinking them not to be worthwhile paying any attention
to. We are free from the effect of attachment with the world. Even the comforts
of paradise have no charm to such a man, nor does he feel any attraction for
salvation, liberation or other higher ideals.

The fourth Sampatti is Titiksha or the state of fortitude. At this stage a man
is
perfectly satisfied with what is allotted to him by God. He has no feeling for
injury, insult, condemnation or appreciation.

The fifth is Shraddha or faith which is a very high attainment. It is very
different
from the preliminary state of artificial faith as discussed in the chapter
entitled
'Faith'.

The last one is Samadhan which is a state of self-settledness to the will of the
Master, without even the consciousness of it. At this stage a man is perfectly
devoted to the great Master without any thought besides.

We have thus dealt with the various attainments of the third Sadhana. We now
come to the last of the four Sadhanas known as Mumukshu. Little remains
now to be accomplished when a man comes to this stage except to develop
close association with Absolute Reality or actual merging in the state of non-
entity. It is the practical phase of realization and could be achieved after
earnest practice of the elementary Sadhanas under the old system of Yoga.
The modern system of Sahaj Marg makes a diversion from the set old path in
the respect that it does not take up the different steps of Ashtanga Yoga one
by one separately. Under this system Asana, Pranayama, Dharana, Dhyana
and Samadhi are all taken up simultaneously during the course of meditation.
Meditation in due course leads us to concentration or the state of Samadhi.
Thus we naturally proceed to Samadhi which is the final step of Yoga.

There are three forms of Samadhi or the stages of concentration. The first of
these is wherein a man feels lost or drowned. His senses, feelings and
emotions are temporarily suspended in a way that they seem apparently dead
for the time being. He resembles a man in a dead slumber, unconscious of
everything. The second form is, in which a man though deeply concentrated
on a point, does not feel actually drowned in it. It may be described as a state
of consciousness within an unconscious state. Apparently he is not conscious
of anything but still consciousness is present within, though only in a shadowy
form. A man walks along a road thinking deeply over some problem. He is so
absorbed in it that he is unconscious of anything else nor does he see
anything in the way, nor hear the sounds of voices near about. He goes on in
an unconscious state of mind. But still he does not collide with a tree by the
road side, nor is he knocked down by a car coming that way. In this state of
unconsciousness he unknowingly attends to these necessities and acts as
occasion demands. He has no consciousness of the actions. It is
consciousness in an unconscious state. In this state of mind the
consciousness of other things appears to be in a sleeping state and creates
little impression. The third form is the Sahaj Samadhi. This is the finest type
of
concentration. In this state a man is busy with his work, his mind being
absorbed in it, but in the innermost core of his heart he is still settled on
the
real thing. With his conscious mind he is busy with the external work while at
the same time his subconscious mind is busy with Divine thoughts. He is all
the while in a state of Samadhi although apparently he is busy with worldly
work. This is the highest form of Samadhi and little remains to be done after a
man has entered this state permanently.

The various spiritual stages acquired during the march are characterised with
special power and capacity for nature's work. The lowest region known as
Pinda Desh comprises of various sub-points located within the chest. It is the
centre of Panch Agni Vidya so commonly spoken of in ancient religious
literature of the Hindus. When a man gains mastery over this region, he
automatically develops within him an intuitional knowledge of science
pertaining to matter which he can utilize any way he likes after sufficient
practice and experience. But as this achievement does not suit his purpose,
so far as spirituality is concerned under efficient system of training, an
aspirant is kept unmindful of all those material powers and is helped to cross
over by the reflected power of the Guru, so that his attention may not be
attracted by anything other than purely of spiritual nature. He is then in a
position to conduct petty godly work entrusted to him. His sphere of work at
this stage is a small locality, e.g. a town, a district or some bigger division.
The
nature of work he does is the proper adjustment of everything in action within
his jurisdiction in perfect accordance with the demand of nature. He
introduces the required elements within his sphere and removes the
unwanted ones. He is known as a Rishi and his designation is Vasu.

The next higher in rank and position is a Dhruva. He enjoys mastery over
Brahmanda Mandal and falls under the category of Muni. His sphere of work
is much larger and he exercises authority over the Vasus. His duty is to look to
the cleaning of the atmosphere of all unwanted thoughts and ideas prevailing
within. Besides his routine work he has also to look to numerous other duties
entrusted to him for the time being. The state is acquired after the thorough
illumining of the region located in the human frame within the hylem shadow.

Higher above is the position of Dhruvadhipati who directs the work of the
Dhruvas. The state is acquired after gaining mastery over the point of Naval (
). His sphere of work extends to the whole world but his work is similar in
nature to that of a Dhruva. Besides his routine work in connection with the
cleaning of the atmosphere, he too has to look to casual events and incidents
happening at different times. These godly functionaries are highly developed
souls of great calibre who work strictly in accordance with the will of Nature
in
utter disregard of the feeling of individuality or self. Their working is
automatic
and mechanical and they have no personal choice or discretion in any matter.

The position of Parishad, who is above Dhruvadhipatis, is bestowed under
rare circumstances when nature stands in dire need of it. He regulates and
directs the activities of the various subordinate functionaries mentioned above
and imparts various duties to them, reserving for himself only the most
important ones. His will works in all important matters, e.g. great enterprises
or wars, in order to bring out the destined result. He works all the destructive
and constructive plans of nature. His sphere of work is confined to this world
only. The state is acquired when a man gains complete mastery over the
central point of Sahasra Dal Kamal.

The position of a Maha Parishad is the highest in rank. It is the last godly
post
and is very rarely bestowed except when nature stands in urgent need of
drastic change or an overhauling of the world. He enjoys the highest power. It
starts from the right region of the occipital bone as given in diagram No. 5 on
page 36, Efficacy of Raja Yoga, IVth edition. Such are the marvellous
attainments of Raja Yoga which a man can achieve if he is really earnest
about it and proceeds along the right path under proper
guidance.......................Sahaj Marg Spirituality Foundation, Inc.
Copyright ©
2004. All rights
reserved

--- In meditationsocietyofamerica@yahoogroups.com, "Israel LaVictoire"
<ilavictoire@y...> wrote:
> Hello to all.  My first post here.  It probably doesn't matter where
> I
> am spiritually.  However, there has been a lot of emotional turmoil
> in
> my life which leads to my question.  Meditation.  I believe I
> understand the concept, but I am unable to relax my mind to meditate.
>
> Any suggestions, please, would be a start for me.  Thanks, Israel.

Hello, Israel -

Meditation is about learning
to relax the mind, so you do
not have to know how to relax
your mind to meditate - you
only have to know how to
breathe.

Try noticing when you are
inhaling and when you are
exhaling. You can start
this right now, while you
are reading. Continue to
read and be aware of your
breathing. Let your mind do
what it will, but keep coming
back to noticing when you
are inhaling and when you
are exhaling. Even a few
seconds of simply noticing
when you are inhaling and
when you are exhaling
will begin to "train" your
mind to learn meditation.

Meditation will give you
a break from the emotional
turmoil, and with practice
will provide you with very
practical "tools" for
learning to relax.

Did you notice that simply
being aware of your breathing
allows a bit of relaxation
immediately?

Welcome,

Jeff

From: Jeff Belyea

To: meditationsocietyofamerica@yahoogroups.com

Sent: Monday, July 04, 2005 3:12 PM

Subject: [Meditation Society of America] Re: First post

--- In meditationsocietyofamerica@yahoogroups.com, "Israel LaVictoire"
<ilavictoire@y...> wrote:
> Hello to all.  My first post here.  It probably doesn't matter where
> I
> am spiritually.  However, there has been a lot of emotional turmoil
> in
> my life which leads to my question.  Meditation.  I believe I
> understand the concept, but I am unable to relax my mind to meditate.
> 
> Any suggestions, please, would be a start for me.  Thanks, Israel.

Hello, Israel -

Meditation is about learning
to relax the mind, so you do
not have to know how to relax
your mind to meditate - you
only have to know how to
breathe.

Try noticing when you are
inhaling and when you are
exhaling. You can start
this right now, while you
are reading. Continue to
read and be aware of your
breathing. Let your mind do
what it will, but keep coming
back to noticing when you
are inhaling and when you
are exhaling. Even a few
seconds of simply noticing
when you are inhaling and
when you are exhaling
will begin to "train" your
mind to learn meditation.

Meditation will give you
a break from the emotional
turmoil, and with practice
will provide you with very
practical "tools" for
learning to relax.

Did you notice that simply
being aware of your breathing
allows a bit of relaxation
immediately?

Welcome,

Jeff

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Thank you all for responding to my first post.  This will be a
beginning for me and hopefully will begin to calm me down.

I am looking forward to learning from the members of this group.

I enjoyed The Writing Assignment.  Very interesting.  Hope you all
have a safe 4th.  Israel

Send instant messages to your online friends http://uk.messenger.yahoo.com

The contemplative quest

      Linda Sabbath took her three sons and decided to go and live on a small
farm in the
interior of Canada, where she wanted to dedicate herself completely to spiritual
contemplation.
      In less than a year she fell in love, got married again, studied the
saints' techniques of
meditation, fought for a school for her children, made friends, made enemies,
neglected
her teeth, got herself an abscess, hitchhiked in snowstorms, learned to fix the
car, thaw
out frozen pipes, make her alimony stretch out at month's end, survive on
unemployment
money, sleep without indoor heating, laugh for no reason, cry with despair,
build a chapel,
make repairs to the house, paint walls, and give courses on spiritual
contemplation.
      "And I eventually realized that a life of prayer does not mean isolation,"
she says. "Love
is so big it has to be shared.

by Paulo Coelho, 2005
http://www.paulocoelho.com
http://www.warriorofthelight.com

Hello everyone,

One of the reasons I started meditation was to improve my general health. In
particular I wanted to reduce my blood pressure. I believe that mediation
has helped me stay calmer during the day and this has helped my heath and
helped reduce my blood pressure.

I have a blood pressure measuring device I use from time to time to keep
track of my blood pressure. I was surprised when I started noticing that my
blood pressure appeared higher on days I meditated, and took a reading just
after mediation.

To test this I took readings just before and just after meditation. The
results were interesting. In almost every case, my reading after mediation
was HIGHER than my reading before mediation. (The difference was small but
noticeable. My heart rate was however, generally lower after mediation).

Can anyone give a reason for this? Has anyone done similar tests and if so
what has been their experience?

Look forward to your replies...Tony

The family that blades together stays together.
The newest knife that has appeared is a Bowie
made of heat treated 1095 steel with a Juniper
Burl wood handle. It was made by me, my son and
my daughter-in-law during their visit last week.
It was so much fun sharing the sparks flying,
the wood taking shape and and the smells of a
shop alive with machinery and laughter. It will
soon be on it's way to Arkansas where I hope the
kids will enjoy it as much as we did its creation.
You can see it in the photo section (pic#74).

Hello everyone,

One of the reasons I started meditation was to improve my general health. In
particular I wanted to reduce my blood pressure. I believe that mediation
has helped me stay calmer during the day and this has helped my heath and
helped reduce my blood pressure.

I have a blood pressure measuring device I use from time to time to keep
track of my blood pressure. I was surprised when I started noticing that my
blood pressure appeared higher on days I meditated, and took a reading just
after mediation.

To test this I took readings just before and just after meditation. The
results were interesting. In almost every case, my reading after mediation
was HIGHER than my reading before mediation. (The difference was small but
noticeable. My heart rate was however, generally lower after mediation).

Can anyone give a reason for this? Has anyone done similar tests and if so
what has been their experience?

Look forward to your replies...Tony

Send instant messages to your online friends http://uk.messenger.yahoo.com

1. Rise before dawn. Offer your prayer and puja (meditation) at a fixed hour,
preferably before sunrise, sitting in one and the same pose. Have a separate
place and seat for worship. Purity of mind and body should be specially
adhered to.


2. Begin your puja with a prayer for spiritual elevation, with a heart full of
love
and devotion.


3. Fix up your goal which should be 'complete oneness' with God. Rest not till
the ideal is achieved.


4. Be plain and simple to be identical with nature.


5. Be truthful. Take miseries as Divine Blessings for your own good and be
thankful.


6. Know all people as thy brethren and treat them as such.


7. Be not revengeful for the wrongs done by others. Take them with gratitude
as heavenly gifts.


8. Be happy to eat in constant divine thoughts whatever you get, with due
regard to honest and pious earnings.


9. Mould your life so as to arouse a feeling of love and piety in others.


10. At bedtime, feeling the presence of God, repent for the wrongs committed.
Beg forgiveness in a supplicant mood, resolving not to allow repetition of the
same.

Thanks Rushikant for your refreshing perspective. It made me smile.

When I started meditation, I had no idea what I would find - it was a
curious journey of discovery. That curiosity remains with me, which is why
talked about blood pressure and mediation.

You have helped me see it in lighter perspective - thanks!

Those of us who have these blood pressure devices - please try the little
experiment and let me know what your readings are. Then maybe I can put Mr.
Curiosity to bed.

...Tony

Hello everyone,

One of the reasons I started meditation was to improve my general health. In
particular I wanted to reduce my blood pressure. I believe that mediation
has helped me stay calmer during the day and this has helped my heath and
helped reduce my blood pressure.

I have a blood pressure measuring device I use from time to time to keep
track of my blood pressure. I was surprised when I started noticing that my
blood pressure appeared higher on days I meditated, and took a reading just
after mediation.

To test this I took readings just before and just after meditation. The
results were interesting. In almost every case, my reading after mediation
was HIGHER than my reading before mediation. (The difference was small but
noticeable. My heart rate was however, generally lower after mediation).

Can anyone give a reason for this? Has anyone done similar tests and if so
what has been their experience?

Look forward to your replies...Tony

__________________________________________________
Do You Yahoo!?
Tired of spam? Yahoo! Mail has the best spam protection around
http://mail.yahoo.com

Hello Rushikant,

Thanks again for your response. I happened to read it again as it came
up on my office PC and I noticed something very profound that I had
overlooked.

You said that meditation helps the mind by "...allowing the Nature to
fill it with profound positivities."

Could you go further on this aspect. I understand how stilling the mind
can bring about peace. How does "Nature" fill our still minds with
profound positivities?

I have noticed that when I do still my mind, I sometimes get very
positive thoughts, some of which are profound. For example this morning
during meditation, I appreciated a kind of happiness that comes from
making others happy. It is as if you transfer your happiness to others
and it is reflected back to you. This helps you appreciate that really
you are not separate beings.

Is this the sort of thing you were referring to?

...Tony

Hello Rushikant,

Thanks again for your response. I happened to read it again as it came
up on my office PC and I noticed something very profound that I had
overlooked.

You said that meditation helps the mind by "...allowing the Nature to
fill it with profound positivities."

Could you go further on this aspect. I understand how stilling the mind
can bring about peace. How does "Nature" fill our still minds with
profound positivities?

I have noticed that when I do still my mind, I sometimes get very
positive thoughts, some of which are profound. For example this morning
during meditation, I appreciated a kind of happiness that comes from
making others happy. It is as if you transfer your happiness to others
and it is reflected back to you. This helps you appreciate that really
you are not separate beings.

Is this the sort of thing you were referring to?

...Tony

Send instant messages to your online friends http://uk.messenger.yahoo.com

 
 
 
 

 
 
I don't know whether people in the West recognize that all the modern
problems that the world faces, particularly in the developed nations-problems
of pollution, problems of corruption, problems of health-originate in the mind,
and through the mind in science, in technology. I raise this question because
when we talk of yoga, people are generally inclined to say, "What is the value
of yoga?" They wish to know what is the applicability of yoga to modern life.
There is also a general tendency to belittle yoga as something which is not
applicable to societies except primitive ones. The teachings of my Master are
specially formulated to prove to the world that yoga is a must not only for
primitive societies but even for the highest developed ones. The basis for this
is the fact that everything originates in the human mind and, therefore, unless
the mind is purified and regulated in its functioning, and has a definite
orientation in which it should function, it may yet function efficiently, but
not
necessarily for the good of mankind.

We are all familiar with the use of power. You see power by itself is neither
corrupt nor good. But the way in which power is used, whether it be physical
power or mental power, is what determines the utility of that power to
mankind. And when we recognize that everything begins with the mind,
whether it is scientific discovery or philosophic speculation, whatever it may
be, then we will understand that if we are to cure the ailments that are facing
modern societies, it is with the mind we have to start working and not at the
periphery of existence.

Now, right at this stage, I would like to clarify that yoga is very much
misunderstood, particularly in the West. What people generally mean by yoga
here in the West is hatha yoga which is good for the body, of course. I am
specially mentioning this because at any level we function, the force that is
used or the power that is applied can work only at that level. When we work at
the physical level the effect can only be at the physical level. So, in our
Sahaj
Marg system of yoga, which is based on raja yoga, the culminating point of
yogic systems, the emphasis is on the mind and the training of the mind by
appropriate techniques. My Master says that when we start with the subtlest
level of human functioning, then the effect of that purification or regulation
automatically percolates into the rest of the system, into the grosser levels of
the system. It is not only automatic, it is natural. But on the contrary if we
start
at the grosser level it need not affect the finer levels of functioning. In our
system of Sahaj Marg we therefore start with the mind.

In this system there are two aspects of mental training. The most important
one concerns the Master's own work. By continued thinking, by continued
activity, we impress upon the mind certain impressions that we create and that
are created in us. As habits are strengthened by repetition of the same act,
similarly the mind also gets a tendency in a definite direction by the formation
of such impressions. What my Master says is that the first step in yoga is to
purify the mind and remove those impressions of the past. The essential step,
the first step, is of course to accept his work and permit him to work on us.
Having accepted his service, the second step in yoga is what we have to do
ourselves. Master generally covers this in the single word 'co-operation'. Now
co-operation is very easily understood but it is practised with considerable
difficulty. To really co-operate we have to accept that his work will be
successful; and secondly, we must follow the instructions and practices that
he prescribes for us. We can call this second step the moulding of the person
by his own effort to some extent. In that moulding, there are of course the
practical aspects of yoga itself which we have to follow meticulously. Then
there are the usual ethical and moral precepts that are laid down, and
assuming that we are able to do all this, we are then in a position to begin the
practice of yoga. So the system of Sahaj Marg, which is the name of the yoga
system that we practise, accepts any individual human being, whatever may
be his present condition or state of mind, because the past, the burden of the
past, the Master removes, and the future we create by co-operation with him.
The process of removal of the impressions is called 'cleaning'.

You will all appreciate that there is no use in removing the impressions of the
past if we are going to continue creating further impressions by thoughts and
actions. So our participation in this yogic teaching is to mould our lives in
such
a way that we do not create more impressions, and thus we avoid creating a
further past for the future, because everything becomes the past. Today is the
past for tomorrow. The next step is to take the forward step of practising the
meditation, which makes the mind capable of becoming a real instrument of
human endeavour. So our system is very simple. That is why it is called Sahaj
Marg, which means the 'natural way' or the 'simple way'.

We are taught that we should sit in meditation for about an hour in the
morning. Nowadays, Master specifies half an hour, but originally it used to be
one hour. And about this meditation, we are often asked a question, "We are
not able to concentrate. What should we do?" My Master has clarified that
meditation is the process and the result is concentration. Now this
concentration, by itself, is not of much value in our development because
concentration is only the use of a power, and power, by itself, does not lead to
evolution. But it has a positive advantage in our daily life because by
meditation, when we are able to make the mind concentrate, we are able to
exclude thoughts we don't require, or we don't wish to receive. Here I come to
one of the most important teachings of my Master. When we have thoughts it
is our attention, it is the power of our attention, that gives the power to the
thought. A thought by itself has no power. It is the attention that we give it
that
gives the thought its power. By meditation if we are able to exclude such
thoughts without fighting with them, without attending to them, then the mind
achieves a state¾a state of existence, a state of being¾where a single
thought alone can exist at a time. Thus, the process of meditation gives us the
ability to concentrate, or makes the mind come into a state of concentration,
which we in India call one-pointedness.

Meditation must always have a purpose because nothing is purposeless.
Even without bringing yoga into the picture, we are almost always meditating
on something or the other. When we are looking for a higher standard of
living, or when we are keenly pursuing a better job, we are constantly thinking
of it. I say this because the correct definition of meditation is to think
constantly
of something. When we bring yoga into the picture we get confused as to what
meditation really means. The only sense in which yogic meditation differs
from our normal meditation is in the aim of that meditation, the purpose of that
meditation. Therefore, we have to meditate with a purpose in mind, and when
we come into the field of yoga that purpose is evolution, or the fulfilment of
human life to its highest perfect condition.

My Master often says that we are born as human beings but most of us die as
animals. I was myself shocked the first time I heard him say this. So I would
not be surprised if you are shocked now. But when we understand the
psychology behind the Sahaj Marg system, we will ourselves appreciate that
we have no choice in the matter, because our past existence, the impressions
of the past existence, are definite and positive forces giving us a direction in
this life. And unless we can find some power outside ourselves to eradicate
those impressions of the past, we continue to be pushed in the same direction
that we have laid down in the past. I say this because very often we are
asked, "What is the need for a Master?" It is clear that without the help of an
external force-you may call him a Master, or a Guru or anything you like-the
removal of the burdens of the past is impossible by our own effort. Therefore,
however well-intentioned we may be, our actions from now to the future are
but a further superstructure on the foundation of the past. It is for this very
important reason that all yogic systems, all mystic systems, have specified the
need for a Master to help us. That is a brief outline of the system of yogic
practice that we adopt, and on the need for a Master.

Now coming to the practice itself, we are advised to sit in mediation three
times a day-morning, evening and bed-time. What we do is to sit comfortably
without any botheration about asanas or things like that. I mention this point
particularly, because people think that without adopting an asana, meditation
cannot be done. Patanjali, the codifier of yogic systems, has himself said that
any position which can be held comfortably for a length of time is an asana.
Therefore it is not very important how we sit, or in what position we sit, so
long
as we can sit in that position for the length of time specified for our
meditation.
The only necessity is that the body should not disturb us during that period.
So, having assumed a comfortable position, we close our eyes. Sometimes
people ask us, "Can we not meditate with eyes open?" It is certainly possible
when we reach higher levels of spirituality, but not at the earlier stages. It
is
the eye which receives most of the impressions from the external world.
Obviously it is better not to receive further impressions, because we are trying
to remove the old impressions. Therefore, we meditate with eyes closed.

In this particular system the meditation process is very specific because we
have a specific aim, which is somewhat higher than what is normally specified
in the West for yogic systems. As I said earlier, our purpose is to achieve the
highest human possibilities. Now we meditate on the heart. What we meditate
on is the heart. There are systems which meditate on other points, like the
point between the eyebrows, the point of the nose, etc., but we meditate
specifically on the heart for three very valid reasons, very important reasons.

The first point is that it is the heart which is the seat of life. The second
point is
that when we meditate on the heart the effect of that meditation spreads
throughout the system. The third point is the most important, but often the
least
acceptable, and that is that the heart is the particular seat of whatever
Divinity
we possess.

Therefore, for these three important points or reasons, my Master specifies
meditation on the heart. In the Sahaj Marg practice we meditate on the heart,
imagining that there is effulgence or light in the heart. We don't try to see
light
or to project any light. We begin with the idea that there is light in the
heart,
and if there are disturbing thoughts, as I told you earlier, we just ignore
them,
because it is our own attention which gives power to them to disturb us.

That now brings me to the most important and fundamental point in Sahaj
Marg. In a sense we can think of Sahaj Marg as operating in three layers. The
lowest is the cleaning of the past impressions by the Master's own power. The
middle level is our own effort in meditation and avoiding such thoughts or
such activities that can create further impressions. And at the apex we have
the most important feature, and that is the system of transmission that is
unique to this system.

When the vessel is cleaned, we must put something into it. When the human
system is similarly purified and cleaned of all the past, it is emptied. Then
starts the final process of yoga, which is final not in the sense of time, but
final
in the sense of culmination. Master starts filling us with his own self. This
process is called pranahuti in Sanskrit, which means 'life offering' or
'offering
of life'. So this is the most important aspect of Sahaj Marg. Once we start this
yoga, the purification is done by the Master. Our co-operation is minimal in
trying to live a better life, think better thoughts, perform better actions,
avoiding
the negatives. Then comes the most important part of Master's work. He puts
His spiritual essence into us, thereby transforming us into Himself.

I think that I have said more or less everything I have to say about Sahaj Marg.
If any of you would like to experience this transmission, my Master generally
has a short session of transmission after the talk is over. So if you would like
to sit for a few minutes in meditation, following the practice that I have just
explained to you-I must emphasize there is no compulsion behind this-those
who would like to remain and experience the transmission are welcome to do
so. Thank you.

(Public lecture at the Hotel Eisenreich, Munich, 14 May 1976 by
Shri P. Rajagopalachariji as he accompanied his Master, Babuji.)

Hello Diana,

Thanks for your comments.
My meditation is very relaxed. I have been practicing for about 4 years now.
I believe that meditation has helped to reduce the impact of day to day work
stress while helping me develop spiritually. "I" am separate from my
thoughts, even though I have to use the language of my thoughts to
communicate with others (Like I am doing now) and myself. I look forward to
the day I am free from the language of thought for communication both with
others and with myself.

I also had many "mind induced" ailments. When I look back on my health
before meditation I feel as if 80% of all my ailments were psychosomatic.

I have done some research on the internet and I think I have some answers to
why blood pressure might naturally rise during meditation. The theory is
that while in meditation your muscles are so relaxed and you are so still
that your blood circulates less through the outer capillaries since these
areas need less blood. Since your total blood volume remains the same in the
short term, this translates into a small increase in pressure. The converse
also happens. If you started vigorous exercise, your blood pressure would
fall since more of your blood is pumped to the muscles and the outer
capillaries. This makes sense to me.

My guess is that blood pressure is influenced by a number of things and any
one of them could have a short term dominance. While in meditation, my calm
mind may reduce my blood pressure, but my physical stillness may increase
it. Also if my heart beat slows, it might have pump harder to compensate
which might increase pressure. All in all, it is interesting learning but
probably not something we should worry about.

...Tony

Diana wrote...

Message: 2
    Date: Thu, 7 Jul 2005 21:02:35 -0700 (PDT)
    From: Diana Woods <spirit_first_org@...>
Subject: Re: Meditation and blood pressure

Hi Tony.
Interesting study. I am curious, though, to know if your meditation practice
(especially if it is new) is relaxed for you or if it is a struggle. Is the
attempt to change old habits into a new practice affecting your blood
pressure? (This, of course, would be temporary, until you become more
practiced in becoming the meditation instead of working the meditation.)
I discovered dramatic health benefits from meditation, first in healing a
serious skin infection (something I sought in meditation) and then in
overcoming severe lactose intolerance (something I did not seek but that
happened from an intensive meditation retreat).
I am curious to know how blood pressure works for you and others in
meditation--I cannot imagine one's stepping out of the thinking mind to
contribute to a rise in blood pressure.
Interesting study...
I wish you much blessing.
Diana

Hello Rushikant,

Thank you so much for this wisdom. I sense great potential for equanimity.
What I find interesting is separating the enjoyment of pleasure with the
creation of a craving for more of that pleasure. I find this fascinating. I
had not considered pleasure on these two levels. I will explore this
further. Likewise for pain; bear the pain but do not hate it or fear its
recurrence.

I feel your response was neither too long nor insufficient in that I have
learned something very useful. Please could you go further? I am sure others
won't mind. Could you tell us more about your personal experience with
equanimity?

Look forward to your response...Tony

Message: 4
    Date: Fri, 8 Jul 2005 11:23:43 +0100 (BST)
    From: Rushikant Mehta <rushi_kant@...>
Subject: Re: Meditation and blood pressure

Partly yes, Tony, that's what happens when the mind is restful. But there r
two ways of reaching it. One can 'still' the mind with different meditation
efforts, & taste the visiting positivities. But that's (alas !) temperory. A
better way is to empty the mind of the major stuff (that normally with
everybody, is of negativities), & the fun is, as much emptying takes place
so much filling with positivities simultaneously sets in, by application of
a rule of nature that mind cannot remain empty & there r only two kinds of
stuff available, negative & positive; one discarded, other gets in !

How one does it ? very simple.
Be conscious of this trap : mind enjoys pleasures , nothing wrong but it
craves for more of it & then triggers efforts to that end. This process
inescapably agitates it. Agitation is hell ! Similarly it detastes pain,
ok,agreeable, but it hates it,rejects it & tries everything to remove it.
This again only agitates it further !  So the trick is, enjoy the pleasures
but take care not to crave for their recurrance; bear the pain, try not to
hate & reject it or fear its recurrance. This is equanimity , the art of
balancing that prevents mind from constantly agitating either for pleasure
or for pain-relief. Agitation is food of mind. if u starve it , it consumes
memories of past pains & pleasures,( like a fasting body consuming itself,
its stored fat), but again if u remain balanced, refusing to react by
craving or aversion, the stock starts getting depleted & mind changing its
habit of generating new agitations ! This is permanent cure ! Emptying the
mind !  This, one can do by sitting
  everyday alone for sometime, doing nothing but observing this mental
process. If one wants help doing it systematically, one can look to some
meditation technic like 'vipassana' (www.dhamma.org).
But did u notice one thing that most of the dreaded diseases, including BP,
owe their origin to overstuffing of the belly or the mind ? Now u know the
way to the cure !

Plz forgive for the length & yet the insufficiency of this monologue ! May u
find yr mind !

rushikant.

Tony Osime <tony.osime@...> wrote:
Hello Rushikant,

Thanks again for your response. I happened to read it again as it came
up on my office PC and I noticed something very profound that I had
overlooked.

You said that meditation helps the mind by "...allowing the Nature to
fill it with profound positivities."

Could you go further on this aspect. I understand how stilling the mind
can bring about peace. How does "Nature" fill our still minds with
profound positivities?

I have noticed that when I do still my mind, I sometimes get very
positive thoughts, some of which are profound. For example this morning
during meditation, I appreciated a kind of happiness that comes from
making others happy. It is as if you transfer your happiness to others
and it is reflected back to you. This helps you appreciate that really
you are not separate beings.

Is this the sort of thing you were referring to?

...Tony

Hi Diana,

Wanted to thank you again for your comments.

I am curious about your intensive meditation retreat. Could you tell us
more. What activities did you perform? What were the experiences of
others? How did the experience change your perspective of meditation?

Look forward to your reply...Tony

Thank you for posting
this talk. An area that
comes under discussion,
loaded with a great deal
of skeptism, is the issue
of transmission.

Some say it is authentic
and others say the very
idea of transmission is
nonsense (adjectives and
expletives deleted from
typical skeptics).

When those listening to
this talk were invited
to experience the transmission,
it would be interesting
to know how many stated
for that, and what their
reports were of what happened
during this event.

The statement from the speaker
that the Master would "put himself"
in them is particularly intriguing.
This is the ultimate desire of
masters; to share this Knowing.

The phrasing, putting himself
in them, can be understood to
mean that they would come to
experience the Enlightenment
of the Master - the Universal
Wisdom, Known by all Authentic
Masters and Enlightened Ones.

So, I like it.

Thanks.

Jeff

--- In meditationsocietyofamerica@yahoogroups.com, "subhash naik"
<sbhshnaik@y...> wrote:
>
>  
>  
>  
>  
>
>  
>  
> I don't know whether people in the West recognize that all the
modern
> problems that the world faces, particularly in the developed
nations-problems
> of pollution, problems of corruption, problems of health-originate
in the mind,
> and through the mind in science, in technology. I raise this
question because
> when we talk of yoga, people are generally inclined to say, "What
is the value
> of yoga?" They wish to know what is the applicability of yoga to
modern life.
> There is also a general tendency to belittle yoga as something
which is not
> applicable to societies except primitive ones. The teachings of my
Master are
> specially formulated to prove to the world that yoga is a must not
only for
> primitive societies but even for the highest developed ones. The
basis for this
> is the fact that everything originates in the human mind and,
therefore, unless
> the mind is purified and regulated in its functioning, and has a
definite
> orientation in which it should function, it may yet function
efficiently, but not
> necessarily for the good of mankind.
>
> We are all familiar with the use of power. You see power by itself
is neither
> corrupt nor good. But the way in which power is used, whether it be
physical
> power or mental power, is what determines the utility of that power
to
> mankind. And when we recognize that everything begins with the
mind,
> whether it is scientific discovery or philosophic speculation,
whatever it may
> be, then we will understand that if we are to cure the ailments
that are facing
> modern societies, it is with the mind we have to start working and
not at the
> periphery of existence.
>
> Now, right at this stage, I would like to clarify that yoga is very
much
> misunderstood, particularly in the West. What people generally mean
by yoga
> here in the West is hatha yoga which is good for the body, of
course. I am
> specially mentioning this because at any level we function, the
force that is
> used or the power that is applied can work only at that level. When
we work at
> the physical level the effect can only be at the physical level.
So, in our Sahaj
> Marg system of yoga, which is based on raja yoga, the culminating
point of
> yogic systems, the emphasis is on the mind and the training of the
mind by
> appropriate techniques. My Master says that when we start with the
subtlest
> level of human functioning, then the effect of that purification or
regulation
> automatically percolates into the rest of the system, into the
grosser levels of
> the system. It is not only automatic, it is natural. But on the
contrary if we start
> at the grosser level it need not affect the finer levels of
functioning. In our
> system of Sahaj Marg we therefore start with the mind.
>
> In this system there are two aspects of mental training. The most
important
> one concerns the Master's own work. By continued thinking, by
continued
> activity, we impress upon the mind certain impressions that we
create and that
> are created in us. As habits are strengthened by repetition of the
same act,
> similarly the mind also gets a tendency in a definite direction by
the formation
> of such impressions. What my Master says is that the first step in
yoga is to
> purify the mind and remove those impressions of the past. The
essential step,
> the first step, is of course to accept his work and permit him to
work on us.
> Having accepted his service, the second step in yoga is what we
have to do
> ourselves. Master generally covers this in the single word 'co-
operation'. Now
> co-operation is very easily understood but it is practised with
considerable
> difficulty. To really co-operate we have to accept that his work
will be
> successful; and secondly, we must follow the instructions and
practices that
> he prescribes for us. We can call this second step the moulding of
the person
> by his own effort to some extent. In that moulding, there are of
course the
> practical aspects of yoga itself which we have to follow
meticulously. Then
> there are the usual ethical and moral precepts that are laid down,
and
> assuming that we are able to do all this, we are then in a position
to begin the
> practice of yoga. So the system of Sahaj Marg, which is the name of
the yoga
> system that we practise, accepts any individual human being,
whatever may
> be his present condition or state of mind, because the past, the
burden of the
> past, the Master removes, and the future we create by co-operation
with him.
> The process of removal of the impressions is called 'cleaning'.
>
> You will all appreciate that there is no use in removing the
impressions of the
> past if we are going to continue creating further impressions by
thoughts and
> actions. So our participation in this yogic teaching is to mould
our lives in such
> a way that we do not create more impressions, and thus we avoid
creating a
> further past for the future, because everything becomes the past.
Today is the
> past for tomorrow. The next step is to take the forward step of
practising the
> meditation, which makes the mind capable of becoming a real
instrument of
> human endeavour. So our system is very simple. That is why it is
called Sahaj
> Marg, which means the 'natural way' or the 'simple way'.
>
> We are taught that we should sit in meditation for about an hour in
the
> morning. Nowadays, Master specifies half an hour, but originally it
used to be
> one hour. And about this meditation, we are often asked a
question, "We are
> not able to concentrate. What should we do?" My Master has
clarified that
> meditation is the process and the result is concentration. Now this
> concentration, by itself, is not of much value in our development
because
> concentration is only the use of a power, and power, by itself,
does not lead to
> evolution. But it has a positive advantage in our daily life
because by
> meditation, when we are able to make the mind concentrate, we are
able to
> exclude thoughts we don't require, or we don't wish to receive.
Here I come to
> one of the most important teachings of my Master. When we have
thoughts it
> is our attention, it is the power of our attention, that gives the
power to the
> thought. A thought by itself has no power. It is the attention that
we give it that
> gives the thought its power. By meditation if we are able to
exclude such
> thoughts without fighting with them, without attending to them,
then the mind
> achieves a state¾a state of existence, a state of being¾where a
single
> thought alone can exist at a time. Thus, the process of meditation
gives us the
> ability to concentrate, or makes the mind come into a state of
concentration,
> which we in India call one-pointedness.
>
> Meditation must always have a purpose because nothing is
purposeless.
> Even without bringing yoga into the picture, we are almost always
meditating
> on something or the other. When we are looking for a higher
standard of
> living, or when we are keenly pursuing a better job, we are
constantly thinking
> of it. I say this because the correct definition of meditation is
to think constantly
> of something. When we bring yoga into the picture we get confused
as to what
> meditation really means. The only sense in which yogic meditation
differs
> from our normal meditation is in the aim of that meditation, the
purpose of that
> meditation. Therefore, we have to meditate with a purpose in mind,
and when
> we come into the field of yoga that purpose is evolution, or the
fulfilment of
> human life to its highest perfect condition.
>
> My Master often says that we are born as human beings but most of
us die as
> animals. I was myself shocked the first time I heard him say this.
So I would
> not be surprised if you are shocked now. But when we understand the
> psychology behind the Sahaj Marg system, we will ourselves
appreciate that
> we have no choice in the matter, because our past existence, the
impressions
> of the past existence, are definite and positive forces giving us a
direction in
> this life. And unless we can find some power outside ourselves to
eradicate
> those impressions of the past, we continue to be pushed in the same
direction
> that we have laid down in the past. I say this because very often
we are
> asked, "What is the need for a Master?" It is clear that without
the help of an
> external force-you may call him a Master, or a Guru or anything you
like-the
> removal of the burdens of the past is impossible by our own effort.
Therefore,
> however well-intentioned we may be, our actions from now to the
future are
> but a further superstructure on the foundation of the past. It is
for this very
> important reason that all yogic systems, all mystic systems, have
specified the
> need for a Master to help us. That is a brief outline of the system
of yogic
> practice that we adopt, and on the need for a Master.
>
> Now coming to the practice itself, we are advised to sit in
mediation three
> times a day-morning, evening and bed-time. What we do is to sit
comfortably
> without any botheration about asanas or things like that. I mention
this point
> particularly, because people think that without adopting an asana,
meditation
> cannot be done. Patanjali, the codifier of yogic systems, has
himself said that
> any position which can be held comfortably for a length of time is
an asana.
> Therefore it is not very important how we sit, or in what position
we sit, so long
> as we can sit in that position for the length of time specified for
our meditation.
> The only necessity is that the body should not disturb us during
that period.
> So, having assumed a comfortable position, we close our eyes.
Sometimes
> people ask us, "Can we not meditate with eyes open?" It is
certainly possible
> when we reach higher levels of spirituality, but not at the earlier
stages. It is
> the eye which receives most of the impressions from the external
world.
> Obviously it is better not to receive further impressions, because
we are trying
> to remove the old impressions. Therefore, we meditate with eyes
closed.
>
> In this particular system the meditation process is very specific
because we
> have a specific aim, which is somewhat higher than what is normally
specified
> in the West for yogic systems. As I said earlier, our purpose is to
achieve the
> highest human possibilities. Now we meditate on the heart. What we
meditate
> on is the heart. There are systems which meditate on other points,
like the
> point between the eyebrows, the point of the nose, etc., but we
meditate
> specifically on the heart for three very valid reasons, very
important reasons.
>
> The first point is that it is the heart which is the seat of life.
The second point is
> that when we meditate on the heart the effect of that meditation
spreads
> throughout the system. The third point is the most important, but
often the least
> acceptable, and that is that the heart is the particular seat of
whatever Divinity
> we possess.
>
> Therefore, for these three important points or reasons, my Master
specifies
> meditation on the heart. In the Sahaj Marg practice we meditate on
the heart,
> imagining that there is effulgence or light in the heart. We don't
try to see light
> or to project any light. We begin with the idea that there is light
in the heart,
> and if there are disturbing thoughts, as I told you earlier, we
just ignore them,
> because it is our own attention which gives power to them to
disturb us.
>
> That now brings me to the most important and fundamental point in
Sahaj
> Marg. In a sense we can think of Sahaj Marg as operating in three
layers. The
> lowest is the cleaning of the past impressions by the Master's own
power. The
> middle level is our own effort in meditation and avoiding such
thoughts or
> such activities that can create further impressions. And at the
apex we have
> the most important feature, and that is the system of transmission
that is
> unique to this system.
>
> When the vessel is cleaned, we must put something into it. When the
human
> system is similarly purified and cleaned of all the past, it is
emptied. Then
> starts the final process of yoga, which is final not in the sense
of time, but final
> in the sense of culmination. Master starts filling us with his own
self. This
> process is called pranahuti in Sanskrit, which means 'life
offering' or 'offering
> of life'. So this is the most important aspect of Sahaj Marg. Once
we start this
> yoga, the purification is done by the Master. Our co-operation is
minimal in
> trying to live a better life, think better thoughts, perform better
actions, avoiding
> the negatives. Then comes the most important part of Master's work.
He puts
> His spiritual essence into us, thereby transforming us into
Himself.
>
> I think that I have said more or less everything I have to say
about Sahaj Marg.
> If any of you would like to experience this transmission, my Master
generally
> has a short session of transmission after the talk is over. So if
you would like
> to sit for a few minutes in meditation, following the practice that
I have just
> explained to you-I must emphasize there is no compulsion behind
this-those
> who would like to remain and experience the transmission are
welcome to do
> so. Thank you.
>
> (Public lecture at the Hotel Eisenreich, Munich, 14 May 1976 by
> Shri P. Rajagopalachariji as he accompanied his Master, Babuji.)

"Spirituality is all about preparing for change -
changing from what we are, to what we have to become."

Change is like watching a bud open into a flower level by level, layer after
layer of petals. The important thing to understand is that it is one integrated
idea - and the idea that a bit of change is followed by another bit of change,
followed by another bit of change, until finally, we come to a changeless state.
It is necessary to understand this because we must know change as a
process. Change is a process, which involves events in time.

Where Nature brings about change, it has to resort to such means as are not
considered necessary when a Master brings it about. Master is interested in
bringing about change: Change in individuals, then through them change in
society, then in the world at large, covering eventually all humanity. The
Master works thus for bringing about change on a global scale, culminating
perhaps in change of such magnitude that we can never hope to even
conceive of the various dimensions that such change can embrace.

Master brings about global change by coaxing it out of the human heart. He
coaxes them by His Divine Love and by the offer of His unlimited services in
their self development to the highest possible level where they can become
perfect human beings - which is only another way of saying that they have
become divinised.

WHAT ARE THE DIFFERENT LEVELS OF CHANGE?
There are several levels of change. There is one level in which we can
change nothing. For instance, the universe. We cannot possibly change the
length of the day and night. We can not change the orbit of the planets. That
is, in nature we can change nothing. However sleepless we are, we wait for
the morning. The morning will not come earlier than it will come. So, in that
sense we have to wait for change to come. That applies to the physical world.

How does change happen in the physical world? One is by the laws of nature
operating on the physical world. You know, things like gravitation, velocity of
light - all these things. They operate inexorably. So you have the scientific
laws - the laws of science. There is a second operation which is brought
about by our samskaras. That is beyond our control in the ordinary human
being who has not involved himself in the process of his own change. The
samskaric pattern acts as some sort of a program which brings about
automatic change without our control. Therefore, we change jobs at certain
times - so many changes in our life, you see. Most of the time we don't want
change. Now Babuji said, "If you are living in a changing situation, and it is
your samskara which is controlling that change, you have no control over it.
So you are really the slaves of the past."

How to change it? Not by working upon the physical world itself, but by
bringing a higher force to work on it. And what is that higher force but the
cleaning of the spiritual system. When the samskaras are removed, their
operation is stopped, and we are liberated from our slavery to the past.

How does change happen in the mental world? We next come to the mental
world, mental - intellectual world. Here we find change is possible. That is
what education consists of. A man can be born an utter fool and become a
very very wise man indeed. And it is possible, much change is possible in that
sphere. So in that sphere we are not supposed to wait for change, but we are
supposed to bring about change. So we go to school, try to educate
ourselves, ask the professors or the teachers to help us change. But if all that
stops with just the acquisition of knowledge, it may be useful in our earning a
nice living and having a high standard of existence, but it will not necessarily
make us wise. Because the knowledge too must be applied on ourselves to
bring about a more profound change in our depth of existence.

How does change happen in the spiritual world? Then when we come to the
spiritual existence, we find that change is imperative. And we have to work for
that change. In spiritual life we don't wait for change to come, we try to force
change. Master makes it possible for us to achieve today a goal which we
would have achieved only at the end of eternity.

Now when we come to the spiritual level, the level is beyond the operation of
"accidents"; the operation of accidentality is removed. What the Master finds is
not accidental. What He discovers is not accidental. What He creates is not
accidental. Because He is operating from the absolute level where no change
is possible - it is the changeless condition. And therefore, for Him, all change
is manifest through all operations of time - past, present and future. So it is
only at that level that there is nothing accidental, nothing unforeseen, nothing
dangerous. Everything is planned and willed. Therefore when we are able to
submit to such a person, working at such a level - the highest person at the
highest level - who is also the changeless person at the changeless level, we
are subjecting ourselves to Him, and to the accident-free changes that He will
bring about in us.

In the highest level of spirituality we can do without knowing anything. We
have to do without knowing anything - the doing is ours, the knowing is his.
And when we are able to accept this situation, and tell the Master, "I am doing
what you told me to do, the rest is your business," that is surrender - one way
of thinking of surrender. So you see, this idea of change is a very far reaching
thing.
Ultimately it is what we do in relation to the Divine or Cosmic purpose that has
been assigned to me that matters, not what I am. What I am is continuously
changing, until I reach that condition which Babuji has called "the changeless
state," that is the Divine state. Thereafter, quality has no meaning. Till then
quality had no meaning, because quality is continuously changing. When we
talk of a man having a fixed quality, he becomes static. It is like looking out
of
a train and seeing the same thing all the time. It means the train has come to a
stop. So if a man or a woman continues to show the same quality day after
day, life after life, however admirable those qualities may be, but they have
stopped evolving. So spiritual law says, "Seek that, which when you seek
shall be the same as when you find, because it is changeless."

WHAT IS THE NEED FOR CHANGE?
When we move, we have to move with the tide. Change is to be considered
as some sort of a cosmic stream which takes us along. And by the Master's
grace, that change is guided. It is not an unguided change, it is not like a
piece of wood floating on the surface of a river, soul-less, mind-less,
will-less,
that may be marooned at some spot, or may be plunged into a waterfall at
another spot. Our change is not like that. Though we are floating on the
stream of eternal change, there is a guiding hand and it keeps us protected,
guided on to the sure destination that we have to achieve. And I can assure
you that change is inevitable, it cannot be stopped.

As my Master said, "Change is the instrument of progress." On one occasion
He spoke to me about the need for forcing change if the pace of progress is to
be accelerated. He said, "If we are to leave it to Nature, it may take thousands
of years, and perhaps the desired change may not even take place. There is
no doubt, the Divine Will is at work but as they say, the mills of God grind
slowly. That is why evolution takes such long periods of time. What does the
wise person do? He tries to bring about the desired change in himself or his
conditions by taking certain steps for it. This is what we are doing here -
trying
to bring about the necessary changes by following in a disciplined way, a
system of practice. It is a blessing conferred upon humanity by my Master that
such a wonderful system is available."

I asked Him whether this could not be taken as going against the will of God. If
the Divine Will is at work, why should we be active in bringing about a change
which will in any case happen by His Will? Master smiled and said, "In one
way that is how the lazy person thinks. Nature does not compel us to
progress. But at the same time we have to remember that the whole trend in
nature is to bring about higher and higher things. This is called evolution.
When we try to make our progress speedy, we are only cooperating with
Nature's purpose, and therefore we are acting in conformity with His Will."

WHY DO WE RESIST CHANGE?
FEAR: We want change and we are afraid of change, which makes us think of
a static condition as a secure condition. It would be a very funny animal in the
jungle, perhaps a deer or a buffalo, which thinks that just by standing still,
it
will escape the tiger. So, static situations don't give us anything, not even
security. They only make us more and more subject to everything that governs
a static condition. There is no change, there is no growth, there is no
movement. There is only what we can call petrifaction, slow solidification,
until
even the consciousness of existence perhaps becomes so dull that we
degenerate into some sort of absolute lethargy.

This is, as far as India is concerned, somewhat of a national phenomenon.
People try to continue in whatever they are doing. A man wants a new job. A
new job is offered, then he begins to worry. Even though it offers double the
salary, much better job opportunities, he is afraid, that having got it he may
lose it. Is it not better to stay with the old job which only pays half?
All that we know when we come into this system is to accept the fact that
change is inevitable. Let it be a guided change, a regulated change under the
ever-wakeful, ever-loving gaze of a Master who is there to protect us, cherish
us, nourish us and take us to our goal. It is a natural thing that people are
afraid of it. I was myself substantially afraid. Strangely, I was afraid of
everything except my Master. It was not that I was of impeccable character, or
an outstanding human being, but, I blundered into Sahaj Marg very much like
a baby blunders into some situation. And when the baby goes and sits on the
lap of the king, the king does not throw it away. He accepts, may be only for a
moment, but he keeps it on his lap, he loves it a little, gives it some present
and thereafter he gets a special affection for that child because it came to
him.

PREJUDICE: Resistance to change is caused by fear and prejudice.
Prejudice is the resistance to a change in values. We resist the change in
others; rather, we refuse to perceive such change. Since our views become
fixed, our own progress is adversely affected. My Master has cautioned us
that prejudice is one of the most harmful things on the spiritual path. Why is
this so? It is because prejudice is a mental phenomenon. The power of the
mind, thought power, is the highest power, the most potent power available to
man. When we use this power in a negative way to oppose change in others
or ourselves, that is, when we yield to prejudice, we are using the power of
thought in the wrong way. The greatest alertness is therefore necessary to
avoid prejudice.

HOW SHOULD WE CHANGE OURSELVES?
Things of the past are in the past, they cannot be changed by any means. But
from this moment, you can change yourself and for that, every assistance is
available, every power is available. And what is the higher sin even than that?
It is to deny this opportunity for self-correction and go on, on the path of
evolution, and seek to remain as we are, with foolish ideas, animalistic ideas
of pleasure, enjoyment, freedom, things like that. So Master said, "That is a
bigger sin than any sin you can possibly commit with your body."

Why do we come to a Master? I think it is by an inner feeling of this truth, an
inner realisation of this truth, that most people who come to spirituality come
here at all. It shows an inner discontent with what we are. Otherwise, there is
no reason, I mean, I cannot imagine a possible reason for trying to change
yourself. No one will attempt to change himself or herself if they are really
happy with themselves and their circumstance. So the seed of change, inner
change, comes from discontent with what we are, discontent, dissatisfaction,
disappointment, whatever it be.

Unfortunately, human beings try to handle this discontent by further satiation
in the pleasures that they are having. By imagining that the pleasure which
one bottle of wine could not give, could be given by a second bottle, or by a
third bottle. So, stupidly, self-destructively, we indulge in repetitive
activities of
this sort. So we are faced with this rather fascinating but un-understandable
fact that the highest education, the highest technology has only created self-
destructive tendencies. And these tendencies have to be corrected, and
therefore there is all the more need for yogic pursuits.

The only thing which goes on eternally without any help from us is the Devil.
God needs our help to help us. And what is this help that we have to give
Him? Babuji called it cooperation. Co-operation - to work together with. God
can lift a mountain. God can revolve a planet. He can twist the universe
around into nothing. But He cannot change a human being, because what
changes a human being is not God - it is himself.

WHAT IS OUR ROLE IN THE PROCESS OF CHANGE?
Raja yoga uses the mind to train itself, to regulate itself. And here the grace
of
the Guru, or the Master is necessary, because however much we may use the
mind, and however we may perfect it, if the human tendencies we have
brought into this birth are not changed, then the mind continues to work in the
same way as before, only more powerfully now. So one of the fundamental
techniques of Sahaj Marg, perhaps the most important, is what we call
cleaning. It is my Master's teaching that, by our thoughts and actions of the
past, we have created impressions of those thoughts and actions upon
ourselves. And when these impressions become very strong they become the
cause of action in a similar repetitive pattern, very much like a gramophone
record plays the same music again and again.

Now, my Master says, "To correct this way of living, this calamitous situation,
the heartbreaking society today, change cannot be brought by legislation or
by preaching." It is not necessary to tell you that governments have failed, the
church has also failed. Because both have not been able to touch the heart of
the human beings. And unless there is a change of heart, and change in what
the heart says is right, and our willingness to accept that voice from the
heart,
we are like automobiles going downhill faster and faster. We can only crash.
The change of direction must come only by refining the tendencies of the
heart, by purifying the heart, and this is what we are attempting to do in our
yogic technique of Sahaj Marg, recognizing that the voice which was inside
the heart, known as the conscience, has virtually ceased to exist. Fortunately
it is still there but so weak that we cannot hear it. Because the more you
disregard it and push it back, the more it subsides.

Now the only way of bringing it out again into the open and making it an
effective instrument for guiding our life is to purify the heart, listen more
and
more to it, and guide your lives by the way the heart wants you to go. The
need to accept that we are going wrong is of paramount importance. Because
so long as you think you are right, even God cannot change you. And God is
not necessary. We do not call God to change the direction of our cars. We can
do it ourselves. Here too, it is possible for us to do it ourselves. And to be
able
to do it is what we try to teach in our yogic system.

To face change, which means to face the future, one requires courage and
faith. Faith that change is inevitable, faith in the fact or acceptance of the
fact
that change cannot be avoided. When you have to stop motion - it is like that
famous story about the man who made the Earth stand still and there was
such violent storms and natural cataclysms that all life forms and everything
on the surface of the Earth was destroyed. Because when the Earth is moving,
the envelope of the atmosphere moves. When you suddenly stop the Earth, it
is like when you are in the bus which is moving very fast. The driver brakes
and you all hit your nose against the front seat.

Now, to change myself, again we come to this problem of attitudes, desires,
likes and dislikes, all because of Samskaras. So Sahaj Marg says, "clean it
out." But people want to clean out selectively. All or nothing is the formula
for
success or failure in spirituality. I want to remind you that there is no
success
or failure attached to the Master. He is doing his work. Success or failure is
yours.

HOW DOES CHANGE MANIFEST?
Growth involves change. Can there ever be progress without change? Can a
baby become an adult without changing? Can a seed become a tree and
yield fruit without change? Change is thus perceived to be an integral part of
the growth process. In fact it is change which brings about the desired result,
and what we really work for, is to bring about such change. My Master has
stated categorically that there can be no progress without change. When
things cease to change, a stage sets in which can be justifiably called death,
looked at, in this way, death can be said to be a cessation of the process of
change. That is, death is the cessation of growth.

Spiritual progress, Spiritual growth involves change. Progress, after all, is
nothing but a change for the better in our condition. The Sadhana is the
process created by my Master to bring about continuing change for our
spiritual betterment, from moment to moment. If we ponder over it, we shall
see that a resistance to change is a resistance to our own growth and
progress. Can we stop change? Is there any one capable of arresting
change? No! Change is inevitable. It is a law of Nature that things must
change, must evolve. Change is thus seen to be inescapable. My Master has
said that the only permanent thing in the universe is change. We must be
grateful for this because if it were not so, progress, all growth would cease.

When we accept change, we accept the Master's will. When we accept it
totally and unreservedly, with the faith that it is essential for all progress,
the
stage of surrender sets in. Surrender, looked at in this way is a humble
submission to the process of change that my Master 'Initiates' in us, for our
growth to the highest levels of spirituality available to mankind.

WHAT EVOLUTION DOES CHANGE BRING?
The fundamental necessity behind evolution is change. There can be no
evolution without change. So change has to be accepted, in anything,
whether it is a house, whether it is a personal growth, or a system of
knowledge.

The only permanent thing in the universe is change. This inevitability of
change is the foundation for all our hopes and aspirations. At the lowest level,
our hopes are for a betterment in the human condition; at the highest level it
is
an aspiration for spiritual evolution to the highest! Whatever our hopes may
be for, hope is founded upon the possibility of change. Hope exists in our
hearts only because we naturally and intuitively perceive the inevitability of
change, which gives us the understanding that under no circumstances can
the present continue as it is. It must change into something else.

It is this aspiration for change that is reflected in our hearts as a hope for
the
future. Without change, therefore, there can be no future. It is this perception
of the process of change, and its promise for the future, which makes us strive
to become something which we are not! Change alone holds out the
possibility of progress. It is change that offers us the promise of growth, and
the certainty of becoming what our Divine Master wishes us to become.
Viewed in this way, change is the process of becoming! The Divine
Personality, our Benevolent Master, has come down only for effecting such
change to enable us to become what He wants us to become. Our Beloved
Master is thus seen to be a Divine agent of Change!

Can we oppose change? Do we have the power to prevent change? If we
oppose change, we are really opposing His Will. Our duty clearly lies in
speeding up the process of change by dedicated Sadhana, so that our
journey to the destination, our Original Home, is accelerated.

HOW IS GLOBAL CHANGE POSSIBLE?
Disciplined parents produce disciplined children. Loving parents create
loving children. So this is a lesson to the parents, you see. We are talking of
child indiscipline, student indiscipline, youth indiscipline, when the real
source of all that indiscipline is in the parents. And it is never too late
because, like children can change, parents must also be willing to change.
And when we recognize this, I mean, when the parents recognize this and
they are willing to change, you find their children hug them and kiss them with
such love as you have never known in your life.

Nothing can change without you yourself changing. When you change, the
universe changes with you. We know that each one of us is the centre of his
or her own universe, so there is not just one universe, there are as many
universes as there are people in this world.

So when we talk of changing the universe, what we really mean is to change
all these universes, which is impossible. There is the possibility that each one
of us can change his own individual universe. All change starts from the
Centre, so we have to start changing our universe from the centre of that
universe, which is our own heart. That is the main reason why Sahaj Marg
teaches meditation on the heart.

My personal universe cannot change one atom whether I become richer or
poorer, whether I become more educated or less educated, whether I become
stronger or weaker physically. But everytime I have a change of heart in my
heart, my universe changes to that extent. And the change is from the core
outwards, so that it permeates every structure of that universe. This is the
reason why we have to accept the need for change with our hearts, accept it
in our hearts, and without that, progress is impossible.

We have a very beautiful example in Indian philosophy: A perfect man is
supposed to be like a coconut. The outside remains the same, but the inner
coconut has dried and shrunk and is free of the surroundings. You can hear it
rattling inside. That is, the real coconut has become dry, desiccated,
qualityless and exists like a ball inside the shell which is only a covering.
There is a saying that it exists in its own universe, but there is no contact
with
that universe at all. Similarly a spiritually perfect man - his heart is in the
body
but not of the body. It should not have any attachment with the body.

In the normal human being everything we do with the body affects the heart.
In the spiritual person the body must reflect what is going on in the heart.
Instead of the life of the body regulating the heart, the life of the heart must
now regulate the body and the whole universe itself.
So the spiritual practice must begin with the heart. The qualities of the heart
must be changed. The ability of the heart to affect must be changed, that is,
instead of affecting me, myself, it must affect everybody in this universe, the
whole universe itself. And all this is made possible only when we accept the
need for changing from our inside and not from our outside. And the easiest
way is to receive the Master of the Universe in your hearts and let Him rule the
universe from inside you rather than from outside you.

External changes can be brought about only by bringing about changes in the
inner being of the human. If we are serious about bringing about lasting
changes in society, we must apply all our efforts to changing the individuals of
which society is after all composed. Society is only an agglomeration of
individuals. If society is to be transformed, the individuals must first be
transformed.

When you change something in a painting, you don't only change something,
you change the whole thing. The whole painting changes. So if I am changing
myself, the whole universe must change. And that is what Philosophy says,
that is what religions have preached: Change yourself and the universe
changes. But if you try to change that, you cannot make a duck into a
peacock. Isn't it? So the secret of universal change is to change yourself.


"We have to go on changing until we come to a state,
where there is no more possibility of change.
That is the eternal change."

Hi,

I have bin meditation for about a year and at the same time
cultivating my spirituality. My meditation is going well and I
understand how it effects my mind and my body and when I meditate I
get quite and have no extractions and no expectations...my mind is
still. My spirituality has grown allot the last six months, mainly do
to that I read allot about the subject..I think. What I am having
problem seeing is the relationship between meditation and spirituality
cus I do not have any spiritual experiences or feelings when I
meditate, it is just still and quiet. I'm not sure if I'm making
myself clear but I was hoping that my meditation would help somehow in
my exploration in the spiritual world.

Love,
Jon

Hello Diana,

Thanks for your comments.
My meditation is very relaxed. I have been practicing for about 4 years now.
I believe that meditation has helped to reduce the impact of day to day work
stress while helping me develop spiritually. "I" am separate from my
thoughts, even though I have to use the language of my thoughts to
communicate with others (Like I am doing now) and myself. I look forward to
the day I am free from the language of thought for communication both with
others and with myself.

I also had many "mind induced" ailments. When I look back on my health
before meditation I feel as if 80% of all my ailments were psychosomatic.

I have done some research on the internet and I think I have some answers to
why blood pressure might naturally rise during meditation. The theory is
that while in meditation your muscles are so relaxed and you are so still
that your blood circulates less through the outer capillaries since these
areas need less blood. Since your total blood volume remains the same in the
short term, this translates into a small increase in pressure. The converse
also happens. If you started vigorous exercise, your blood pressure would
fall since more of your blood is pumped to the muscles and the outer
capillaries. This makes sense to me.

My guess is that blood pressure is influenced by a number of things and any
one of them could have a short term dominance. While in meditation, my calm
mind may reduce my blood pressure, but my physical stillness may increase
it. Also if my heart beat slows, it might have pump harder to compensate
which might increase pressure. All in all, it is interesting learning but
probably not something we should worry about.

...Tony

Diana wrote...

Message: 2        
   Date: Thu, 7 Jul 2005 21:02:35 -0700 (PDT)
   From: Diana Woods <spirit_first_org@...>
Subject: Re: Meditation and blood pressure

Hi Tony.
Interesting study. I am curious, though, to know if your meditation practice
(especially if it is new) is relaxed for you or if it is a struggle. Is the
attempt to change old habits into a new practice affecting your blood
pressure? (This, of course, would be temporary, until you become more
practiced in becoming the meditation instead of working the meditation.)
I discovered dramatic health benefits from meditation, first in healing a
serious skin infection (something I sought in meditation) and then in
overcoming severe lactose intolerance (something I did not seek but that
happened from an intensive meditation retreat).
I am curious to know how blood pressure works for you and others in
meditation--I cannot imagine one's stepping out of the thinking mind to
contribute to a rise in blood pressure.
Interesting study...
I wish you much blessing.
Diana

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