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Re: Transmission

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  • 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 1 of 6 , Jul 12, 2005
    • 0 Attachment
      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 2 of 6 , Jul 13, 2005
      • 0 Attachment
        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 3 of 6 , Jul 14, 2005
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          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 4 of 6 , Jul 14, 2005
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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 5 of 6 , Jul 14, 2005
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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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