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14199Re: Transmission

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  • Jeff Belyea
    Jul 12, 2005
      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.



      --- In meditationsocietyofamerica@yahoogroups.com, "subhash naik"
      <sbhshnaik@y...> wrote:
      > I don't know whether people in the West recognize that all the
      > problems that the world faces, particularly in the developed
      > 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
      > 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
      > power or mental power, is what determines the utility of that power
      > mankind. And when we recognize that everything begins with the
      > 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
      > 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
      > level of human functioning, then the effect of that purification or
      > 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
      > one concerns the Master's own work. By continued thinking, by
      > 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
      > 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,
      > 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
      > 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
      > 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
      > 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
      > which we in India call one-pointedness.
      > Meditation must always have a purpose because nothing is
      > Even without bringing yoga into the picture, we are almost always
      > 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
      > 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
      > 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
      > those impressions of the past, we continue to be pushed in the same
      > 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
      > removal of the burdens of the past is impossible by our own effort.
      > 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
      > without any botheration about asanas or things like that. I mention
      this point
      > particularly, because people think that without adopting an asana,
      > 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.
      > 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
      > Obviously it is better not to receive further impressions, because
      we are trying
      > to remove the old impressions. Therefore, we meditate with eyes
      > In this particular system the meditation process is very specific
      because we
      > have a specific aim, which is somewhat higher than what is normally
      > 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
      > 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
      > 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
      > 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
      > 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
      > 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
      > 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
      > 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
      > 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
      > 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.)
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