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14205[Meditation Society of America] Re: Transmission

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  • Jeff Belyea
    Jul 14, 2005
      Thanks, Rushikant.

      I do agree.


      --- In meditationsocietyofamerica@yahoogroups.com, Rushikant Mehta
      <rushi_kant@y...> wrote:
      > Transmission probably is & does what one thinks, believes & trusts
      it 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. Like
      that 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.
      > The trouble however is, our faith is fragile & gets assailed often
      with doubt. That's why we don't reach the end. Otherwise, Truth
      turns up the face we wish.
      > So, transmission helps always & only when one thinks it can. It's
      like hypnosis. It helps one who cooperates the hypnotist !
      > U may not agree with this, bcos I think u may not !
      > rushikant.
      > 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.
      > 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-
      > 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
      > Master are
      > > specially formulated to prove to the world that yoga is a must
      > 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
      > is neither
      > > corrupt nor good. But the way in which power is used, whether it
      > physical
      > > power or mental power, is what determines the utility of that
      > 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
      > not at the
      > > periphery of existence.
      > >
      > > Now, right at this stage, I would like to clarify that yoga is
      > much
      > > misunderstood, particularly in the West. What people generally
      > 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.
      > 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
      > point of
      > > yogic systems, the emphasis is on the mind and the training of
      > mind by
      > > appropriate techniques. My Master says that when we start with
      > subtlest
      > > level of human functioning, then the effect of that purification
      > 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
      > 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
      > same act,
      > > similarly the mind also gets a tendency in a definite direction
      > the formation
      > > of such impressions. What my Master says is that the first step
      > 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
      > 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
      > 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
      > and
      > > assuming that we are able to do all this, we are then in a
      > to begin the
      > > practice of yoga. So the system of Sahaj Marg, which is the name
      > 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-
      > 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
      > 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
      > the
      > > morning. Nowadays, Master specifies half an hour, but originally
      > 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
      > > concentration, by itself, is not of much value in our
      > 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
      > 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
      > power to the
      > > thought. A thought by itself has no power. It is the attention
      > 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
      > 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
      > 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
      > to think constantly
      > > of something. When we bring yoga into the picture we get
      > as to what
      > > meditation really means. The only sense in which yogic
      > 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
      > 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
      > us die as
      > > animals. I was myself shocked the first time I heard him say
      > So I would
      > > not be surprised if you are shocked now. But when we understand
      > > 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
      > eradicate
      > > those impressions of the past, we continue to be pushed in the
      > direction
      > > that we have laid down in the past. I say this because very
      > 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
      > like-the
      > > removal of the burdens of the past is impossible by our own
      > 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
      > for this very
      > > important reason that all yogic systems, all mystic systems,
      > specified the
      > > need for a Master to help us. That is a brief outline of the
      > 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
      > this point
      > > particularly, because people think that without adopting an
      > 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
      > an asana.
      > > Therefore it is not very important how we sit, or in what
      > we sit, so long
      > > as we can sit in that position for the length of time specified
      > 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
      > stages. It is
      > > the eye which receives most of the impressions from the external
      > world.
      > > Obviously it is better not to receive further impressions,
      > we are trying
      > > to remove the old impressions. Therefore, we meditate with eyes
      > closed.
      > >
      > > In this particular system the meditation process is very
      > because we
      > > have a specific aim, which is somewhat higher than what is
      > specified
      > > in the West for yogic systems. As I said earlier, our purpose is
      > achieve the
      > > highest human possibilities. Now we meditate on the heart. What
      > meditate
      > > on is the heart. There are systems which meditate on other
      > 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
      > 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,
      > 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
      > specifies
      > > meditation on the heart. In the Sahaj Marg practice we meditate
      > the heart,
      > > imagining that there is effulgence or light in the heart. We
      > try to see light
      > > or to project any light. We begin with the idea that there is
      > 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
      > Sahaj
      > > Marg. In a sense we can think of Sahaj Marg as operating in
      > layers. The
      > > lowest is the cleaning of the past impressions by the Master's
      > 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
      > that is
      > > unique to this system.
      > >
      > > When the vessel is cleaned, we must put something into it. When
      > 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
      > of time, but final
      > > in the sense of culmination. Master starts filling us with his
      > 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.
      > we start this
      > > yoga, the purification is done by the Master. Our co-operation
      > minimal in
      > > trying to live a better life, think better thoughts, perform
      > actions, avoiding
      > > the negatives. Then comes the most important part of Master's
      > 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
      > generally
      > > has a short session of transmission after the talk is over. So
      > you would like
      > > to sit for a few minutes in meditation, following the practice
      > 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.)
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