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PURIFICATION AND REGULATION OF THE MIND BY P.RAJAGOPALACHARI.

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  • subhash naik
                I don t know whether people in the West recognize that all the modern problems that the world faces, particularly in the developed
    Message 1 of 6 , Jul 10 6:12 AM
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      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.)
    • Jeff Belyea
      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
      Message 2 of 6 , Jul 12 11:16 AM
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        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.)
      • Rushikant Mehta
        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
        Message 3 of 6 , Jul 13 9:07 PM
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          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@...> 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-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.)




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        • Jeff Belyea
          Thanks, Rushikant. I do agree. Jeff ... 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
          Message 4 of 6 , Jul 14 6:04 AM
          • 0 Attachment
            Thanks, Rushikant.

            I do agree.

            Jeff

            --- 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-
            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.)
            >
            >
            >
            >
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          • jodyrrr
            ... wrote: [snip] ... *I* sure do, rushi. Right on! You get out what you put in. If your guru is full of magic powers, it s because you put
            Message 5 of 6 , Jul 14 10:14 AM
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              --- In meditationsocietyofamerica@yahoogroups.com, Rushikant Mehta
              <rushi_kant@y...> wrote:

              [snip]

              > 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.

              *I* sure do, rushi. Right on!

              You get out what you put in. If your guru is full
              of magic powers, it's because you put them into him/her
              by way of your belief. I suppose there's some "magic"
              in that, but it's really just as you say. The "magic"
              is in the projection, not the projectee.

              --jody.
            • medit8ionsociety
              ... For anyone who doesn t know, Jody shares extensively and interestingly about this on his own magic site http://guruphiliac.blogspot.com/ A good example
              Message 6 of 6 , Jul 14 11:31 AM
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                --- In meditationsocietyofamerica@yahoogroups.com, "jodyrrr"
                <jodyrrr@y...> wrote:
                > --- In meditationsocietyofamerica@yahoogroups.com, Rushikant Mehta
                > <rushi_kant@y...> wrote:
                >
                > [snip]
                >
                > > 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.
                >
                > *I* sure do, rushi. Right on!
                >
                > You get out what you put in. If your guru is full
                > of magic powers, it's because you put them into him/her
                > by way of your belief. I suppose there's some "magic"
                > in that, but it's really just as you say. The "magic"
                > is in the projection, not the projectee.
                >
                > --jody.

                For anyone who doesn't know, Jody shares extensively
                and interestingly about this on his own "magic" site
                http://guruphiliac.blogspot.com/
                A good example are his recent Ammachi darshan articles,
                in which he expounds on his reaction to this holy
                woman who is adored and even worshiped by millions.
                Enjoy!
                Peace and blessings,
                Bob
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