14205[Meditation Society of America] Re: Transmission
- Jul 14, 2005Thanks, Rushikant.
I do agree.
--- In email@example.com, Rushikant Mehta
> Transmission probably is & does what one thinks, believes & trustsit is & it does. If one accepts that only a Guru can liberate me,
only a guru can liberate him. If one thinks, I can do it myself, he
can & certainly can do it himself. If one thinks, liberation is a
humbug, it turns out to be so for him.
> If one believes with totality what one believes, one wins. Likethat story of a seeker who approached a guru, followed his
instructions & progressed well to reach the stage of final test when
the guru asked him to walk on water, with faith. He did ! Seeing
this, the guru thought, when my disciple can walk on water due to
faith in me, why can't I ? And he got drowned ! It's the faith & its
totality that works wonders, not the object of faith.
>with doubt. That's why we don't reach the end. Otherwise, Truth
> The trouble however is, our faith is fragile & gets assailed often
turns up the face we wish.
>like hypnosis. It helps one who cooperates the hypnotist !
> So, transmission helps always & only when one thinks it can. It's
> U may not agree with this, bcos I think u may not !
> Jeff Belyea <jeff@m...> wrote:
> 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 firstname.lastname@example.org, "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-
> in the mind,say, "What
> > and through the mind in science, in technology. I raise this
> question because
> > when we talk of yoga, people are generally inclined to
> is the valuemy
> > 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
> Master arenot
> > specially formulated to prove to the world that yoga is a must
> only foritself
> > 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
> is neitherbe
> > corrupt nor good. But the way in which power is used, whether it
> > power or mental power, is what determines the utility of that
> > 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
> not at thevery
> > periphery of existence.
> > Now, right at this stage, I would like to clarify that yoga is
> > misunderstood, particularly in the West. What people generally
> by yogaWhen
> > 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.
> we work atculminating
> > 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
> point ofthe
> > yogic systems, the emphasis is on the mind and the training of
> mind bythe
> > appropriate techniques. My Master says that when we start with
> > level of human functioning, then the effect of that purification
> > 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
> > 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
> same act,by
> > similarly the mind also gets a tendency in a definite direction
> the formationin
> > of such impressions. What my Master says is that the first step
> yoga is toto
> > 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
> work on us.of
> > 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
> the persondown,
> > 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
> > assuming that we are able to do all this, we are then in a
> to begin theof
> > practice of yoga. So the system of Sahaj Marg, which is the name
> the yogaoperation
> > 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-
> with him.past.
> > 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
> Today is thein
> > 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
> > morning. Nowadays, Master specifies half an hour, but originally
> used to bethis
> > 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
> > concentration, by itself, is not of much value in ourdevelopment
> > 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
> able tothe
> > 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
> power to thethat
> > thought. A thought by itself has no power. It is the attention
> we give it thatmeditation
> > 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
> gives us thealways
> > 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
> > 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
> to think constantlyconfused
> > of something. When we bring yoga into the picture we get
> as to whatmeditation
> > meditation really means. The only sense in which yogic
> > 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
> and whenof
> > 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
> us die asthis.
> > animals. I was myself shocked the first time I heard him say
> So I wouldthe
> > not be surprised if you are shocked now. But when we understand
> > psychology behind the Sahaj Marg system, we will ourselvesus a
> appreciate that
> > we have no choice in the matter, because our past existence, the
> > of the past existence, are definite and positive forces giving
> direction into
> > this life. And unless we can find some power outside ourselves
> > those impressions of the past, we continue to be pushed in the
> > that we have laid down in the past. I say this because very
> we areyou
> > 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
> > removal of the burdens of the past is impossible by our own
> > 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
> for this veryhave
> > important reason that all yogic systems, all mystic systems,
> specified thesystem
> > need for a Master to help us. That is a brief outline of the
> of yogicmention
> > 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
> this pointasana,
> > particularly, because people think that without adopting an
> > 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
> an asana.position
> > Therefore it is not very important how we sit, or in what
> we sit, so longfor
> > as we can sit in that position for the length of time specified
> our meditation.earlier
> > 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
> stages. It isbecause
> > the eye which receives most of the impressions from the external
> > Obviously it is better not to receive further impressions,
> we are tryingspecific
> > to remove the old impressions. Therefore, we meditate with eyes
> > In this particular system the meditation process is very
> because wenormally
> > have a specific aim, which is somewhat higher than what is
> > in the West for yogic systems. As I said earlier, our purpose is
> achieve thewe
> > highest human possibilities. Now we meditate on the heart. What
> > on is the heart. There are systems which meditate on other
> like thelife.
> > 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
> The second point isbut
> > that when we meditate on the heart the effect of that meditation
> > throughout the system. The third point is the most important,
> often the leastMaster
> > 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
> > meditation on the heart. In the Sahaj Marg practice we meditate
> the heart,don't
> > imagining that there is effulgence or light in the heart. We
> try to see lightlight
> > or to project any light. We begin with the idea that there is
> in the heart,in
> > 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
> > Marg. In a sense we can think of Sahaj Marg as operating in
> layers. Theown
> > lowest is the cleaning of the past impressions by the Master's
> power. Thetransmission
> > 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
> that isthe
> > unique to this system.
> > When the vessel is cleaned, we must put something into it. When
> > 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
> of time, but finalown
> > in the sense of culmination. Master starts filling us with his
> self. ThisOnce
> > process is called pranahuti in Sanskrit, which means 'life
> offering' or 'offering
> > of life'. So this is the most important aspect of Sahaj Marg.
> we start thisis
> > yoga, the purification is done by the Master. Our co-operation
> minimal inbetter
> > trying to live a better life, think better thoughts, perform
> actions, avoidingwork.
> > the negatives. Then comes the most important part of Master's
> He putsMaster
> > 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
> > has a short session of transmission after the talk is over. So
> you would likethat
> > to sit for a few minutes in meditation, following the practice
> I have justand wellness Health wellness product Womens health and wellness
> > 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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