Complete Works of DR KC Vardachari Works Vol 1 - Sri Ramchandra Raja Yoga

Complete works of Dr. K. C.
Varadachari Vol 1
COMPLETE WORKS
OF
DR . K.C.VARADACHARI
VOLUME I
SRI RAMCHANDRAS RAJAYOGA
ii
First Edition : April 2002
http://www.sriramchandra.org
ISBN 81-87973-00-5 (Set)
ISBN 81-87973-05-6 (Volume 1)
Publisher :
Sri Ramchandra Publishers
4th Floor Laxmi Plaza
Entrenchment Road
East Marredpally
Secunderabad
iii
Complete works of Dr. K. C. Varadachari Vol 1
CONTENTS
Table of Contents
CONTENTS .................................................................................................................................................... iv
Foreword .................................................................................................................................................. vi
THE AUTHOR ............................................................................................................................................ ix
SRI RAMCHANDRA'S RAJAYOGA ................................................................................................................. xii
Introduction to the basic writings of Sri Ramchandra .............................................................................. 1
Prayer ......................................................................................................................................................25
Dr. K.C.V. on Ten Commandments of Sri Ramchandra's Rajayoga .........................................................32
Discourses on "The Commentary on the Ten Commandments" of the system of Sri Ramchandra's
Rajayoga ..................................................................................................................................................41
Time and Mysticism ................................................................................................................................93
Discourses on Efficacy of Sri Ramchandra's Rajayoga ..........................................................................109
Introductory ..........................................................................................................................................111
Heart Region..........................................................................................................................................124
Mind Region ..........................................................................................................................................140
Central Region .......................................................................................................................................148
Discourses on "The Philosophy of Sri Ramchandra's Rajayoga" ...........................................................153
SRI RAMCHANDRA'S RAJAYOGA: NEW DARSANA :...................................................................................269
Part-1 :The Darsana ...................................................................................................................................271
Introduction ..........................................................................................................................................273
Paths to Realisation ...............................................................................................................................277
Sri Ramchandra's Rajayoga and Ontology (Nature of Reality) ..............................................................284
Meta Psychology of Sri Ramchandra's Rajayoga...................................................................................291
Schools of Sahaja or Sahajiya and the Sri Ramchandra's Rajayoga ......................................................304
Hita, or Means and the Methods ..........................................................................................................310
Difficulties in Yoga .................................................................................................................................331
The Goal of Sri Ramchandra's Rajayoga ................................................................................................340
Sri Ramchandra's Rajayoga: New Darsana : Part-2 : Psychology ..............................................................353
The Problems of Man ............................................................................................................................355
Transmission - 1 ....................................................................................................................................365
Transmission - 2 ....................................................................................................................................372
Psychology of the Heart ........................................................................................................................380
Rings ......................................................................................................................................................395
Knots : Granthis .....................................................................................................................................399
Cosmic Consciousness ...........................................................................................................................404
Talks and Lectures on the System of Sri Ramchandra's Rajayoga ............................................................411
iv
The Eclipse of Conscience .....................................................................................................................413
The Service of Man ................................................................................................................................426
Transmission in Sri Ramchandra's Rajayoga .........................................................................................443
Pathway to Liberation ...........................................................................................................................456
Sri Ramchandra's Rajayoga: Its principles and practices ......................................................................466
Sri Ramchandra's Rajayoga: The Natural Path of God Realisation .......................................................477
Sri Ramchandra's Rajayoga: A Way of Life ............................................................................................494
Rajayoga - A New Interpretation...........................................................................................................507
Rajayoga - A New Interpretation and Practice ......................................................................................512
Sri Ramchandra's interesting Investigations on the Phsio-Psychology of the Human Organism .........521
Yoga Psychology and Modern Psychological Theories..........................................................................529
Evolution into True Spirituality .............................................................................................................576
Human Destiny is Sri Ramchandra's New Darshana .............................................................................581
Principles and Goals of Sri Ramchandra's Rajayoga ..............................................................................585
Dynamics of Spiritual Life ......................................................................................................................615
God and the Guru ..................................................................................................................................630
v
Foreword
The system of Sri Ramachnadra's Rajayoga is unique in that the object of the sadhana is not
exclusive and obsessive concern for the individual health or even spiritual progress. The
objective of the system is to enable a person to mould in such a way as to arouse love and piety
in others. Unless this objective is achieved the Peace the individuals seeks and the society badly
needs in the present day context is not achievable. The system based on greed, competition,
conflict and exploitation need to be modified to one of sharing and cooperation and sacrifice if
necessary. Sri Ramchandra has clearly revolutionarily modified the aim of Yoga. Sri
Ramachandra has given a system of Rajayoga and presented it in his main works 1.Commentary
on Ten Commandments 2.Efficacy of Rajayoa in the Light of Sahaj Marg 3.Towards Infinity
4.Reality at Dawn and 5.Sahaj Marg Philosophy.
The thoughts and the yogic practices suggested in these works begin so simple and natural,
found it difficult to find its way into the minds of the people who were accustomed to books
and treatises which have projected that Yoga is a difficult thing and it is not for all. It was
generally agreed that Rajayoga is only for the Sanyasins and that the Grhastas are not fit for it.
Therefore, it was necessary to make this system acceptable and Dr.K.C.Varadachari
accomplished precisely that task. Dr.K.C.Varadachari has been a Professor of Philosophy and
was a well known person for his oration and articles on philosophy, ethics, religion, aesthetics
and logic and also known for his erudition in scriptural and traditional matters. In recognition of
his capacity the oriental experts on the philosophy and religion of Visistadvaita and
Srivaishnavism awarded him the titles of Darshana Diwakara and Darshana Pradeepa. He was
an accepted authority on Aurobindo and was closely associated with Ramana Maharshi and
also Jiddu Krishnamurthy. Dr.K.C.Varadachari was influenced by the works of Sri Ramachandra
and was convinced that it is a new system. When the master offered to train him in the new
system of Rajayoga, the soul-searching philosopher readily accepted it. He having trod the path,
chose to give lectures on this new system of Rajayoga and also wrote the book New Darshana.
The book is not available now having gone out of print long back.
It is good that attempt is now made by the Institute of Sri Ramchandra Consciousness to
publish the complete works of Dr.K.C.Varadachari. His writings are over 120 articles and 20
books as seen from the bibliography of his writings published in 1962.Many more were written
after 1962.The Institute rightly started with his works on the system of Rajayoga of Sri
Ramchandraji Maharaj of Shahjahanpur.
The presentation made by the Professor in these books and articles and talks influenced so
many that the number of persons seeking a new way to find peace which is ever eluding to the
feet of the Master. The thrust given by him to the system bore results quickly and the Master
was pleased. The Master amply rewarded the efforts of Dr.K.C.Varadachari in his personal
sadhana and he was assisted in reaching his Ultimate Goal and has become intimate to the
Master. Most of the talks and lectures and the book New Darshana were attempts made after
Dr.K.C.Vradachari made considerable progress in his sadhana and therefore, all the more
valuable for the sadhakas.
The depth of understanding of the subject and the deep concern and commitment to the
persons to whom these talks and writings were addressed by the author could be felt as one
goes through the volume. Here was a soul searching for Reality and having found it, wanted to
vi
share the same with all. The learned Professor of Philosophy, who was well-known orator and
writer, had to change his style of writing also, so that it becomes natural and simple. The
following example will show the difference in his style of writing. In the Living Teachings of
Vedanta a lecture delivered in 1993, concluding the essay he said :There is fatality that when
thought rises to expand and influence many ,it simply shrinks into nothingness. Quantity and
Quality refuse to go together. The doctrine of Reason of Buddha led strangely to the doctrine
licence, indifferentism, and nihilism; the doctrine of integral dynamic consciousness(Advaita)
led to a thorough going staticism and hypocrisy ,the doctrine of an integral individual existence
continuous with the Universal Divine Life (Vasistadvaita) to mere (meaningless)
unworldiness,the doctrine of Lila, creative Harmony of Society (Dvaita) to a chaotic mass of
superstition and social rigidity (putrefaction) parading itself as orthodoxy. But to know their
living teaching is to be established in integral consciousness or self (sthitaprajna) which is
happiness, action and perfection that nothing can disturb or annihilate. It is the service of the
Universal Godhead, with full knowledge for the sake of the realisation of universal Beauty
(Ananda-rasa).This is true synthetic yoga, the fulfilment and action in devotion, the Bhagavata-
dharma of Love of God in each and in All, which is known as Lila. To the mind that sees warily,
truth gleams like a star, but how many. And scanning the sky our time is past and the Day finds
another morning.
In 1970 just a few months before he left his mortal coil, speaking on the Sahaj Marg Philosophy
of Sri Ramchandra he said:
"I was yesterday reading an article in the American Review where the author believes in what is
called Clark's Law, which states " the only way to know the limits of the possible is to go beyond
to the impossible". Now that particular Law attracted me very much, as any other law normally
attracts me. I felt it is something that we have felt that the only way to know the limited Atman
is to go to the impossible, unknowable Brahman. Now we are going beyond Brahman in this
system. Brahman Himself is a condition. We have got to go to the infinity, which is beyond
Brahman or Para-Brahman even. That is why, in this system the Para-Brahman is considered to
be possible because it is within the range of human possibility. We are now going to understand
this mystery which was not cleared up. If it was clear up, we would have had passage to the
Infinity long ago and the experience of Infinity and the vastness and unconditionedness
something that is transcendent to all that we want. So no adequate description can be given.
But this much can be said. That we are passing, expanding and expanding till finally even those
things are gone and a stage of changelessness occurs".
1. The simplicity and naturalness that has crept into the person is clearly visible. Such a
transformation from the Rhetoric to the Real is something that is unique only to persons who
are prepared o shed their sheathes of knowledge and learning and become one with the Divine
in all simplicity and naturalness. To quote from his dairy " it happened that I should meet Sri
Ramchandraji (1955). Firstly his views were clearly different from my whole past The
conception of the Ultimate as Zero was quite against my philosophic inclination. Having failed
with the positive concept it is time to experiment with this - Is it likely to be true? The Zero has
to be understood as the Beginning or Origin of all possibilities being nothing of what it becomes.
vii
2. The concept of Invertendo shows how the deformation of evolution is natural and the power
inherent is Zero (Nirguna). I began understanding the meaning of Vivarta. All flow necessitates
the inversion and it is natural.
3. The formations of the descent are clearly on this principle of inversions.
4. The vast Brahman extends up to our knowledge of it. Thus Truth, Consciousness and Bliss
themselves are attributes which get transcended in higher approaches. Saccidananda are not
the Ultimate Reality, they too being terms of knowing - Sankara too gets transcended.
The individual is continuous with the Universal and the Ultimate, and is not abolished. The
Pralaya or mergence is cosmic and supracosmic and then all are withdrawn into the Ultimate.
5. The individual ray of the Ultimate has created for itself an organic organization of physical-
vital, mental and supramental centers and organs. These may well be the knots which have
demarcated the several systems known as the physical, vital, mental or the bonal, muscular,
circulatory, alimentary, hormonic, nervous, supranervous, and psychic etc. They have become
autonomous in a sense but have to be opened up for higher control. This is possible only by
bringing down the highest power of the Centre and not merely the higher power just above the
human. It is the necessity to mould the lower in terms of the highest through the higher which
has also to mould itself to receive the highest. That leads to going beyond Sri Aurobindonian
Vijnana - moulding of the mental, vital and physical.
6. This is done by means of the transmission or descent of the highest consciousness or

condition (Zero) itself into the lowest region of the human heart or the organism as it is.
7. The yogic process is this transmission from the Ultimate which alone can shape the entire
being, of the abhyasi for the experience and realisation of one's own physical, vital, mental and
supramental levels - called by Shri Ramchandraji, the Pinda, Brahmanda, Para Brahmanda and
Central Regions working under the direct force of the Centre".
As a person practicing this system for over 25 years now in my own humble way and having
benefited from it in good measure I feel proud that I am asked to write a foreword for the
works of the foremost proponent of the system of Sri Ramchandra's Rajayoga. I consider it a
blessing conferred on me by the Master. I recommend a serious study of the book that it richly
deserves and benefit from the same in spiritual life and in the interest of Universal Happiness.
Tirupati
Date: 27-2-1999 Dr. R. Rajashekhar Reddy
viii
THE AUTHOR
Dr.K.C.Varadachari was born in a small Agraharam village near Tiruchanoor a temple town of Sri.
Padmavathi Ammavaru on 14th August 1902, in the asterism of Moola and Vrschika Lagna. His
father was a resident of Tirupati Town and belonged to a traditional Sri Vaishnavite family. The
family tradition is very ancient and has its origin in Sriman Nallan Chakravarthy, a contemporary
and a close disciple of Sri Bhashyakar Srimad Ramanuja of 11th Century A.D. His great grand
father's grandfather came from a village called Karumbur, a village near Kanchi of Lord Varada.
He had his school education in the then Mahant Hindu High school up to the Matriculation
Standard. His contemporaries in the school include Sarvepalli Radhakrishnan. He did his F.A.
and B.A. (Hons) from the Christian College, Madras. He had consistently a distinguished
educational career and had he not opted for B.A. (Hons) Philosophy which in those days was
considered a prestigious course to do he would have been an Agriculture Scientist as he got
admission for B.A. (agri) also. He was a gold medalist of the Madras University in his B.A. (Hons).
He was a Research Scholar of the Madras University and later a Research Fellow of the Andhra
University then located at Guntur. He joined the Christian college as a lecturer in Philosophy.
His first book Metaphysics of Sri Ramanujas Sribhashya was published before he did his Ph.D.
He married in 1926 from the distinguished family of Patrachariars. His wifes uncle was Rao
Bahadur Narasimhachariar who was District Judge in the then Madras Presidency. His own
father was a senior police officer in the Govt of Madras Presidency. But he participated in the
freedom movement along with his cousin Sri Ramanujam who was a pioneer in spreading the
Ragi Malt culture and home made table salt apart from many other products of beauty. But he
was won over by his father and the uncle of his wife and continued his research. He took his
Ph.D from Madras University in 1932. After being a lecturer in the Union Christian College, he
worked for a brief period as lecturer in the college at Alwayee. Later he worked at Lingaraj
College, Belagaum. In 1939 his father retired from Govt service.
At the same time Sri Venkateswara Oriental Institute was started by the T.T.D. The most
revered Vedantacharya of the day, Sriman Mahamahopadhyaya Chetlur Narsimhachariar
Swamin was the first professor of the Chair of Visistadvaita and Bhagavadvishaya in the Sri
Venkateswara Oriental Institute. He invited Dr.K.C.Varadachari to join the Institute and thus he
moved into his native place where he was to work till his retirement in the S.V.University in
1962.
During his tenure at the Oriental Institute and later he developed close association with Sriram
D.T.Tatachariar Swami along with whom he has written many commentaries on the Upanishads
notably Isa, Kena, Katha and Prasna. From the Oriental Institute he was transferred to S.V.Arts
college when it was started in the early 1940s as Professor of Philosophy. Later when the
S.V.University was started, he was appointed as Reader and Head of the Dept. of Philosophy.
He retired from the S.V. University in 1962. He had delivered University Lecture in Madras,
Mysore, Travancore and Utkal. He is a popular broadcaster on the All India Radio, Madras,
Vijayawada and Visakhapatnam. He was the President of the Metaphysics section of the Indian
Philosophy Congress in 1947 at Benaras. He was President of Religion Section of the All India
Oriental Conference 1965 at Gauhati. He was the Pratap Seth Lecture on Vedanta of the Indian
Philosophical Congress in 1965. In 1965 he was invited by the Madras University to be the first
occupant of the Sri Vivekananda (Centenary) chair of Comparative Religion, Ethics and
Philosophy.
ix
His specialties are Visistadvaita, Integral Metaphysics, Logic, Yoga Psychology of the minor
Upanishads, Comparative Religion. Mysticism and Rajayoga. He had written profusely on the
Visistadvaita system of Philosophy of Vedanta, Sri Aurobindo and later on the system of
Rajayoga propounded by Sri Ramchandraji Maharaj of Shahjahanpur, U.P., India. He was a
regular reviewer to The Hindu for more than three decades.His important works include
Metaphysics of Sri Ramanuja Sri Bhashya, Theory of Knowledge of Ramanujas Philosophy,
Living teaching of Vedanta, Idea of God, Aspects of Bhakti, Visistadvaita as Philosophy and
Religion, Introduction to Logic, Sri Aurobindo, New Darshana of Sri Ramchandra, Commentaries
on Ten Commandments of Sri Ramchandra, Commentaries on Efficacy of Rajayoga,
Commentaries on The Philosophy of Sri Ramchandra and many more. He has profusely written
articles on the subject of his specializations which run to over 300 articles and his reviews are
on over 400 books.
His life was not limited to academic excellence. He had personal contact with great saints of the
day, namely Ramanamaharshi, Sri Aurobindo, The Mother, Jiddu Krishnamurthy, and as already
mentioned renowned scholars of Visistvedanta. He was sought to be emulated by Professor of
Philosophy and Psychology like C.T. Krishnamachari of Christian College, Dr.Boaz of Madras
University, Dr.G.Srinivasan of Mysore University and many more. He had close association with
Sriman Yamanuchariar of Mysore University apart from many others.
Swami Sivananda of Rishikesh whom he never met personally yet wrote about him as With
disarming simplicity and effortless dignity that characterizes his written works,
Dr.K.C.Varadachari has consistently and persistently yoked the services of his philosophical
acumen towards the errors of a purely intellectual approach of life and has sought to defend
and advance with adequate persuasion and power the claims of higher and spiritual values both
for the attainment of deeper philosophical insights into the nature of the individual, the Word
and the Ultimate Reality as also for the perfection and integration of the individual personality
in a scheme of living that results in the fullest enjoyment of the prizes of this world and gifts of
the world beyond.
Dr.K.C.Varadacharis talk on the System of Sri Ramchandras Rajyoga carry a depth of

understanding of the subject and deep concern and commitment to the persons to whom they
are addressed. In his own words, as recorded in his diary, his understanding of the system lead
him to remake himself in a new way. His approach to the system and the subject is best
expressed by himself.
"Thus I found myself made to abjure the old theoretical ways of approach. I had to remake
myself in a new way. I had to take stock of my whole past. All sectarian and caste conceptions
had to be rethought. Philosophies help bind people to set notions. Thus I was to meet the
challenge of the New.
It happened that I should meet Sri RamChandraji. Firstly his views were clearly different from
my whole past.
i. The conception of the Ultimate as Zero was quite against my philosophic inclination.
Having failed with the positive concept it is time to experiment with this - Is it likely to
be true? The Zero has to be understood as the Beginning or Origin of all possibilities
being nothing of what it becomes.
x
ii. The concept of Invertendo shows how the deformation of evolution is natural and the
power inherent is Zero (Nirguna). I began understanding the meaning of Vivarta. All flow
necessitates the inversion and it is natural.
iii. The formations of the descent are clearly on this principle of inversions.
iv. The vast Brahman extends up to our knowledge of it. Thus Truth, Consciousness and
Bliss themselves are attributes which get transcended in higher approaches.
Saccidananda are not the Ultimate Reality, they too being terms of knowing - Sankara
too gets transcended.
v. The individual is continuous with the Universal and the Ultimate, and is not abolished.
The Pralaya or mergence is cosmic and supracosmic and then all are withdrawn into the
Ultimate.
vi. The individual ray of the Ultimate has created for itself an organic organization of
physical-vital, mental and supramental centers and organs. These may well be the knots
which have demarcated the several systems known as the physical, vital, mental or the
bonal, muscular, circulatory, alimentary, hormonic, nervous, supranervous, and psychic
etc. They have become autonomous in a sense but have to be opened up for higher
control. This is possible only by bringing down the highest power of the Centre and not
merely the higher power just above the human. It is the necessity to mould the lower in
terms of the highest through the higher which has also to mould itself to receive the
highest. That leads to going beyond Sri Aurobindonian Vijnana - moulding of the mental,
vital and physical.
vii. This is done by means of the transmission or descent of the highest consciousness or
condition (Zero) itself into the lowest region of the human heart or the organism as it is.
viii. The yogic process is this transmission from the Ultimate which alone can shape the
entire being, of the abhyasi for the experience and realisation of one's own physical,
vital, mental and supramental levels - called by Shri Ramchandraji, the Pinda,
Brahmanda, Para Brahmanda and Central Regions working under the direct force of the
Centre".
He was the Director of The Sahaj Marg Research Institute started at Tirupati in 1965 and
continued in that capacity till his Mahasamadhi on 31st January, 1971. It is not all that certain
that prizes of this world were got by him, perhaps he never bothered about it; but surely he got
the gifts of the Beyond as was attested by Mahatma Sri Ramchandraji Maharaj of Shahjahanpur
U.P. According to Sri Ramchandraji Maharaj he has attained a state of Negation and was in total
mergence with his Master.
xi
SRI RAMCHANDRA'S RAJAYOGA
xii
Introduction to the Basic Writings of Shri Ramchandra
Introduction to the basic writings of Sri Ramchandra
Shri Ram Chandraji of Shahjahanpur is the founder and President of the Mission called after His
Guru Shri Ram Chandraji of Fatehgarh (U.P.). The Mission was started to spread the method of
Raj Yoga, which Shri Ram Chandraji of Fatehgarh devised during His lifetime. Though based on
the ancient method of Raj Yoga it is, in a sense, an innovation and improvement on that
method which also fell into disuse owing to a variety of causes. The training given under this
new method for spiritual improvement is unique and is in many respects different from what
goes by the name. This is in the considered opinion of the founder most important for rescuing
mankind from the faults of spiritual training available today in every country and religion, which
have led to the deterioration of spiritual values and moral degeneration and physical
disintegration. The Mission therefore has the universal purpose of uplifting humanity to the
real and basic spirituality that belongs to it and into which its destiny is to evolve or attain.
Shri Ram Chandraji of Shahjahanpur is a unique personality in many ways. He is unlike other
yogis because His Yoga is called Natural Path, the normal divine life, which is capable of being,
accepted and followed by every human being, without any difference of race or caste or creed.
He is not dogmatic but a practical idealist, resting every one of His methods by anubhava or
experience. He is a householder living the ordinary life of a family man with all the duties and
responsibilities belonging to that station and life (asrama). His simplicity and purity and all
pervading peace are rare qualities. He enthuses every one who meets Him with this godly
aspiration for Ultimate peace and simplicity and liberation both within and without,
1
and what is more, has been able to train persons belonging to different levels of varna and
asrama to live this divine life of purity, simplicity and peace amongst their fellowmen.
Shri Ram Chandraji-s life was entirely spent at Shahjahanpur as an official in the District Court at
that place. Uneventful in respect of the world, it was spiritually packed with sadhana, which his
Guru trained Him in. He attained the highest limits of spiritual attainment in the brief span of
thirty years. He was chosen to be the representative of His Master by His Master and since then
He has been carrying on that work. Though as He puts it, all the powers of Nature are vested in
Him yet since they are not the be-all and end-all and in fact they are the refuse of spirituality,
He has been above them all. His most important work or mission has been the dedication to
make men divine through the special training discovered by His Master. He has since then
improved upon the technique of transmission and made it applicable to each and every type of
man who seeks His help.
He speaks of the special personality who has incarnated for the ushering in of the new age of
true or real spirituality. Such a personality could be known through meditation. The new age of
spirituality will be something quite different from the past when only a few persons were
liberated or divinised. But even those men did not have the awareness of levels of Being which
have now been opened up by Him, the most important being the Central Region beyond the
levels of cosmic and supracosmic consciousnesses. Might be that some very advanced souls
have had glimpses of the same-especially the mystics who had experienced the Nihil, the
Unground, the Void, beyond all the apprehensions of the senses and the mind, beyond the
levels of the waking, dream deep sleep and the
2
fourth or turiya. This is remarkable achievement in so far as not only has He been able to
penetrate into it but also take along with Him at least some of those who have been trained by
Him for this Experience of experiences.
His philosophy of Natural Path He has presented in the four works, which have been written
from the spiritual level, namely the Reality at Dawn, Commentary on the Ten Commandments
of Sahaj Marg, Efficacy of Raja Yoga and Towards Infinity.
In the Reality at Dawn Shri Ram Chandraji describes the Ultimate Experience as it was at the
Dawn of Creation. In that state Reality is in its highest potentiality. It has been known as the
Base and origin of Creation. It has been described as the Night before the Day. It is a condition
or Reality as it is in itself before it had proceeded to manifest the creation. Philosophers usually
describe this state as the causal condition or just Causa sui. Mystics of the Upanishads have
held that this is what has to be known, this is the Brahman, this is the Reality which once being
known all get known. It is described as Sat, as containing the root of all existence or satyasya
satyam. This is the Asat in the sense that it is the Non-existence that was prior to all this
existence. It is the That (Tam) which is to be known, seen and entered into if one seeks
liberation from the cycle of births and deaths. The philosophers have claimed that this has to be
contemplated upon if one seeks to attain Truth. In fact truth is the Ultimate-the Primal Being
which is verily non-existence to all the ways of knowing that man has at his command-
perception, inference, analogy and even the Sabda or scriptural revelation. But it is something
that could be known perhaps by being instructed by the seer by means of transmission of a new
power of consciousness far above the conventional pramanas or ways of knowing. It is
something
3
of a revelation by the Divine, an exposure of the Divine to the seeker or an uncovering of the
Divine of the inner reality which sustains and supports all the known and knowable realities
which we call truth and to which the criteria of truth and error apply. This primal condition is
the Dawn.
Having explained the Dawn what is the Reality that one apprehends at that stage. Reality is to
what truth corresponds. But it is more than truth. And thought it is that goes by the name of
truth and it is thought that makes the correspondence possible. But some levels of thought
especially the discursive can never know reality and limits itself to consistency of one thought
or idea with another.
Truth is thus said to be judged by coherency with a system of knowledge or truths or
consistency between the several truths belonging to one and the same level or to different
levels. Thus uncontradicted knowledge is said to be truth. This is fairly applicable to the areas of
our sources of knowledge but totally inapplicable to Reality that transcends them or incapable
of being fully covered or embraced by them either singly or collectively. Thus Shri Ram
Chandraji affirms that where philosophy ends spirituality begins. It begins with wonder or
mystic experience. The mystic seer wishes to probe into that which is beyond thought and
sense and even the individual ego-sense. He is determined to realise Reality through thought if
possible if not through being itself. In one sense then being becomes the mode by which Being
can be apprehended or grasped or made real to oneself. This is the meaning of anu-bhava,
which may be properly translated as imperience rather than experience. It is an in-tuition
rather than intellection or discursive and dichotamic daliectic.
4
Reality is then what is to be known. It is to be known through the integral experience or
imperience of the heart, which is the living organ in every human being. Considered in the
context of anubhava the heart has reasons, which the head or intellect can never be aware of
and more often the heart is right though the head refuses to credit it with wisdom. In other
words, the anubhava that leads to the realisation of Reality is something different in kind from
what operates through the head or intellect. This leads to the question whether these are not
opposites. The thought that operates through intellect is, in nature, identical with that which
works through the heart, but as Shri Ram Chandraji points out, there is inversion a
phenomenon which we can witness in all cases of movement - a wavy process that causes
inversion - the right becomes left, the up becomes down. This is the principle of Invertendo,
which He expounds in His works. It is this principle that leads to our world - experiences and
takes us from grossness to subtleness or vice versa. Thus successive stages of thought might
appear to be contradictory or opposites when in fact they are just the same at different points
of movement - as in motion that is ray or wave - motions. Similarly we find that waves
condense into particles and particles disintegrate into waves and Shri Ram Chandraji mentions
a level of anubhava when the atoms in the body get broken up into vibrations at a very high
level. In this He shows how the physiological processes abide by the laws involved in the
breaking up of the atom.
He also throws light on the origination of the atoms not mentioned in the Yoga or Samkhya
sutras and He also shows that changes occur in the human body in a perfectly intelligible
manner by the utilisation of the Divine thought force which
5
operates on lines mystically noted in the Visesika doctrines of Pila-paka and Pithara-paka. These
have been thoroughly forgotten by the schools.
Thus Shri Ram Chandraji points out that it is absolutely necessary to go beyond the intellectual
philosophers and philosophy and instead of finding refuge in an equally untenable religious
solution, seek the spiritual awakening which puts us in direct touch with Reality.
Reality is the Ultimate ground of all manifestations. It is the ground of all that we know as
existence as well as thought. This Ultimate Reality is characterised by Peace, Calm, Plenitude
and Simplicity and Infinity. It is the -That- (Tam). Union with this is liberation and perfection and
realisation, of one-s nature. To live with it is to attain the real thing which is natural to the
human individual or individual as such. It is Sahaja - the natural condition arising from living
with the Ultimate Reality which is the very stuff and soul of oneself in all one-s levels of
existence from the subtlest to the grossest, from deep transcendent awareness to the sensory-
motor life in the physical body. This is the deep aspiration within each individual to attain union
with one-s deepest being and force of being or existence. This is the final Resting place and
abode of all creatures aspiring for liberation.
Disunion with this Source and ground never really completely happens. But manifestation or
creation happens by an inexplicable movement from this Ultimate Ground and Source and this
force or movement (ksobh) is what is known as Manas or thought. This is in fact what is the
beginning of creative diffusion of the force, which is both thought and intelligence and the
cause of all the levels of manifestation. It is suggested that this original primal impulsion from
within is
6
of the nature of Living sustaining breath (prana) which sustains all the creation from the
Parabrahmanda to the Pinda (gross physical world). But it must be remembered that the
original manas continues to abide in a very gross condition in the grossest sensible matter
which we meet with. In a serious mystical sense one can say that all this is manas or thought,
and all levels of being or manifestation are verily thought or manas.
For outer vision the manifestations appear to be disunited fragments but for the spiritual vision
they are all operating from the original impulsion of Manas which keeps their organisation and
organic unity in a multi - phasic unity. Separateness is for the purposes of deeper unification in
terms of the organic multi phasic unity.
The problem of man may be posed in two ways. It may be considered by some that they should
realise the fullest dimensions and possibilities of the manifestation and integration. This -
creative advance- is to them adventurous and pleasure - granting and heroic. The whole
process is leading up to external manifestation of an infinite inwardness in the Primal Ground
or Primeval Motion (Ksobh). But this creative advance and pleasure consequent on that may
turn out dialectically into pain and bondage and misery and an unending prison-house of
boredom if the connection with the Centre or Life Force is somehow attenuated or snapped or
forgotten. When thought becomes a thing and nothing more than this it is the end of all peace.
This may be play of doom not the play of liberation. Though it appears as a pessimistic play or
tragic drama of lila, it is true.
Pleasure that culminates in its opposite, and an adventure that becomes its opposite viz.
cowardice and fear cannot
7
obviously be the goal of man. The opposite tendency is to seek the origin and return to it
because all the outward movements have become exhausted, in their results. Having come
down to the level of veriest matter and sense and found that all these lead to bondage and
suffering, one returns to the original self-nature-giving up attachment to the sensory and motor
worlds and ego-centricisms. This is the path of renunciation.
According to the exponents of Divine Evolutionism, divine evolution or the evolution by the
Divine Force is not a movement to the centre, from which it has started but a movement away
from the centre whose infinity is sought to be exhibited in terms of multiplicity in terms of
space-time. In fact it is asserted that this outward going dynamism is really continuous with the
Centre which supports the multiplicity and grossness and once this is restored or kept up
constantly it will be a play of ecstasy and acceptance rather than the rejection of the
manifestation or creation. Rejection of manifestation is neither necessary nor inevitable for the
realisation of the Divine freedom, which is freedom realised and experienced in terms of
manifestation and multiplicity. But the grossening process in the last terms of the downward or
descending process leaves evolution in the grip of materiality and immutability. So much so
even this theory would have to provide for the Yoga which entails the rejoining or linking up of
the lowest and lowliest with the Central Original Force of the Divine, so that these may have
continuous flow of divine energy which remains Divine even in matter. The necessity therefore
to conceive of the Divine as remaining divine even when it has descended into matter becomes
more and more clear and this means that we have to conceive of a second or third or fourth
force different from that which has
8
descended to form the levels and is seeking experience in each of them. God then has to be
brought down to the lowest level if there is to be divine evolution.
Ancients knew that the Divine is indeed the Guru or Teacher who constantly undertakes this
task of linking up the outermost with the innermost - and not only does he himself do it but
also provides for the constant working of this process through those whom he had trained in it.
The Avatars also are considered to perform this divine function of linking up the Divine with the
manifestation from the centre which is Himself to the fringes of matter or the inconscient gross
being, all of which are the extensions of His thought-force or Manas or prana.
Ordinarily Yoga or linking is the attempt at union by the individual with the Divine Centre. But
really it is the conscious assistance that one gives to the Divine in linking up itself with the
Divine. In other words whilst Yoga is what the Divine is performing and maintaining at all times
and levels unceasingly, it is the individual-s recognition and renewal on his part of the
connection with the Divine in a complementary effort to that of the Divine. The connection of
the soul with God is Yoga and it is seen that this can be done only with the help of the Centre or
God Himself or His original power. God of course is not thought of as even the primal one for
He is beyond manas or thought. But it is undoubted that without His will this connection cannot
be made by the individual soul in a conscious way and unless this connection is established
between the soul and God as complementary to that between God and the soul, there is no
possibility of full Yoga. Integral Yoga, in a new sense, would mean not the integration or
combination of the three yogas or more of the kind we know, based on individual efforts
9
alone according to the three modes of man-s affective, cognitive and conative functions but the
integration of the twofold processes of the Divine link with the soul and the soul-s link with the
Divine.
The process of linking or yoga is however again a point of great interest. Undoubtedly all of us
have to link up with the help of our thought, which has its basis in the affective, cognitive and
volitive functions. This thought has unfortunately become so particularised to the needs of
bodily survival and adjustment and adaptation to the environment that its power to link it with
the original thought has become lost. But without this original thought descending into the
individual nothing really can happen. This original prana (manas) known to the ancient Rsis as
Satyasya satyam, Rtasya rtam, pransya pranah and manaso manah, is already waiting to
descend if the individual could but purify himself of all other goals and seekings, and desires.
But mankind has come to a pass when even this simple life of purification of one-s thoughts
including emotions and instincts or cravings, is found to be almost impossible. Every effort to
do so only lands it in more complexities. In fact, the definition or function of Yoga, according to
Patanjali seems to refer to this work of stemming or arresting or once and for all abolishing the
mental modifications -- Yogah cittavrttinirodhah. But this is undoubtedly a very difficult thing
without the grace of the Divine. Isvara prasada. As Sri Krsna says: maccittah sarva durgani mat
prasadat tarisyasi: becoming of my mind through my grace you will cross over all these walls or
forts (of mental modifications). Shri Ram Chandraji indeed refers to the formations of the
circles of thoughts from the most subtle to the most gross, from the circles of splendour to the
circles and rings of Maya in the Reality at Dawn. The grace of God
10
comes when one surrenders one-s mind to God, one-s thought, however gross to God so that
by that influx of that original thought or Godly Manas or thought the gross thoughts of the
particularised and individualised person will receive purification and get restored to divine
activity.
Shri Ram Chandraji herein introduces the real function of the Guru. It is He who having attained
the Ultimate Central Anubhava is capable of introducing that supreme superfine thought into
the heart of the seeker or abhyasi so as to evoke the processes of mental control and spiritual
aspiration and ascent. He is the Ignitor, initiator of the spiritual union. All others, however,
learned and scholarly and even walking encyclopaedias can hardly do this work. Thus we find
saints among the unlearned or those who have unlearned their book knowledge and not
among the scholars of knowledge. Hence the need to select a proper Guru on the Yoga path
who could train is imperative.
Further in the real Raj Yoga, since it starts with the meditation on the heart wherein the Master
or Guru introduces the Ultimate living force (prana), the other steps seem to follow naturally.
The natural formation of spiritual nature or reformation of individual behaviour is something
quite natural and effortless because of the nature of the force that works from the centre of
one-s heart towards the periphery of all behaviour. There is a superconscious development,
which almost makes this reformation of one-s behaviour miraculous and evolutionary. Yama,
the fivefold virtues of truthfulness (Satyam), chastity (brahmacarya), non-injury (ahimsa), non-
robbery (aparigraha) and non-theft (asteya) as well as niyamas or cleanliness and godliness
happen as the very nature of spiritual life. As for the seat (asana) and breath-control
(pranayama) they are found
11
to be naturally following from the intensity of one-s meditation which brings these about in a
satisfactory way. Physical health is something that follows from spiritual health, unlike what
materialists would like to maintain that a sound mind can only be in a sound body which every
one knows is a materialist doctrine.
Supporting the goal in one-s mind is dharana whereas dhyana is basic to all Yogic practice of
spiritual union with the Ultimate Yoga as control of mental modifications thus is a consequence
of Divine descent or introduction of Prana into the heart by the Guru. Once this is grasped Shri
Ram Chandra shows how the process leads to the Ultimate union in the shortest possible time.
Yoga is really the method of swiftest self-evolution to the Divine nature as contrasted with the
biological evolution that has been taking place through millions of years.
Pranahuti or the introduction of the Divine Life - principle of the nature of Divine superfine
superconscious thought is therefore the Guru-s work and unless one does it or can do it ably he
cannot be a Guru of Yoga. It is the introduction of this -breath- or life spiritual that awakens,
illumines and leads the seeker to aspire, persevere and move upward to the Centre through all
the several rings of ignorance, illusion and egoism and splendour. Without it Yoga is incomplete
or rather has no capacity to start at all.
The Yoga of Shri Ram Chandraji shows that the heart is pivotal for dhyana (meditation on the
divine thought), purification of the entire psycho-physical system of all gross particles and
patterns.
He shows that the Divine Centre is subtly placed in the region marked as -C- in the Central
Region (which is also the
12
discovery of the Master) in the Occipital protuberance or just below it.
He shows that the heart can be connected with that Centre through the superfine thought
vibrations of the Pranahuti and only then does the Sahaja samadhi take place. Sahaja samadhi
is the state of being in the divine consciousness even in the waking sensory-motor condition of
the normal man. Such a person in whom the two points have been closely linked achieves
liberation from the cycle of births and deaths and also attains the bright worlds of freedom
after death.
The Divine centre is not the Sahasrara of the tantrik - yogins or even the Brahmarandhra
through which one is said to depart at death. These are shown to be placed in the third region
and not in the Central Region. The very fact the Central Region is marked in the physical plane
of the Head shows that one can attain it even whilst in this body. But if the turiya is above and
outside the physical then liberation or experience of the Divine worlds could only take place
after death.
Consciousness such as the individuated particularised individuals possess is not the Ultimate.
True consciousness is something very different. Even so Shri Ram Chandraji considers that the
"soul possesses consciousness as a result of God-s will to effect creation" (Reality at Dawn p.31
first ed.). The soul is said to be conscious only because it arises from it when it is called upon to
function. A state of realisation, which is for oneself, goes behind this consciousness which is
needed for work outside itself and for others. Even in the case of our knowing God this is
normally directed outward towards manifestations and images or representations or symbols
of God. But in the case of knowing God as He is in Himself and for Himself, one has to go behind
this consciousness. Thus
13
alone can one enter into the Divine (tattvena pravestum) as the Gita puts it.
Thus one attains the Divine through the Divine-s help as Guru. The Isvara in the Yoga system is
known as the teacher or perfect teacher - perfection being translated as Isvaratva. Even so, in
the Natural Path, the Divine or Guru is teacher and trainer and transmitter of the Divine breath
and thought and consciousness by which the dhyana is cultivated and improved and perfected
into Samadhi of the Natural Path. All this is seen to happen naturally, simplified and efficient,
producing what we may call welfare all round and peace in everybody.
One finds that one-s problems of the evolution into Divine nature get solved easily and without
the arduous practices which do more harm by producing tensions in the life. Theories of Maya
have produced more tensions than solved them. Similarly renunciation has produced tensions
of a different kind. Even the practice of virtue has become a hazardous enterprise in the
modern world. The ethical life is a life of tensions whereas really it is the life of vice that ought
to be so. In any case vices produce tensions and create more complexities at the physical,
mental and spiritual levels.
Shri Ram Chandraji in the Reality at Dawn presents a simple philosophy of the Natural Path
which could help everyone to become normal, undepressed and unrepressed, detensioned and
happy even amidst the chaos that is shrouding the world today.
The ethics of Natural Path consists in its being the preparation and practice of spiritual life. It
has been held that before one undertakes the practice of Yoga one should possess or cultivate
the fourfold means (sadhana catustaya), as pointed
14
out in the Reality at Dawn viveka, vairagya, sama and dama, uparati, tittiksa, sradha, and
samadhana.
The Vedantic explanations are slightly different from those adopted by Yoga. In any case every
one is agreed that it is necessary to awaken to the sense of the temporary and the permanent,
out of which the others follow necessarily. The Yogic transmission of the highest consciousness,
which becomes the divine censor within or conscience, makes the following of the several steps
of moral reformation easy. The will to do the right, knowing the right, is all that is necessary.
One should not be in the state of mind of many a weakling; -I know what is righteous, but am
unable to follow it; I know what is wrong (evil) but am unable to resist doing it." This
predicament of the moral degenerate like Duryodhana is made impossible once the individual
comes into the path of spiritual regeneration and evolution through spiritual transmission.
All yoga involves the practice of self-restraining (yama) in all conduct, and certain basic
observances (niyama). The -Commentary on the Ten Commandments- expounds at length the
commandments or directions for daily routine observance by every abhyasi. One should
practise these consistently and uniformly with the feeling that all this is pleasing to the Divine.
Love dictates the moral life rather than mere duty. Thus one is instructed to rise early and offer
prayer to God at fixed hours sitting in a pose which is convenient for meditation on the heart.
One should have the goal steadily before one-s mind-this goal being the Ultimate condition of
Reality itself. One must become more and more identical with Nature, the Ultimate superfine
superconscious state of Reality. This is known to be plain and simple and capable of producing
and maintaining sublime peace.
15
Love for the Ultimate is most necessary, but it is also something that grows in and through the
practice of spiritual reception of the transmission from the Master. Faith also grows and so too
constant remembrance of the Divine and the Master.
The fifth commandment affirms the necessity to speak the truth. Be truthful. This is the most
important element of the principles of Yama. Be honest with oneself refers to asteya. Be not
revengeful for the wrongs done by others refer to ahimsa. To treat all people as brethren is to
practise -aparigraha (non-robbery)-to treat all as sharers in God-s bounty. To eat divine prasada
or offerings made to God is to have contentment as well. One should accept all wrongs and
sufferings and miseries and diseases even, as gifts of God. They have to be accepted with
gratitude as heavenly gifts. Above all the ethical person should practise repentance for the
wrongs one does or has committed and shun once and for all their repetition.
Thus spiritual ethics does not exalt the necessity to choose and discern and weigh and act. He is
not concerned with the problem of choice between the pleasure and unpleasure, good and evil
understood as productive of pleasure or pain, misery or happiness, wealth or illth. His goal
being the realisation of the Ultimate Reality which has been chosen as such there is one
necessity, the necessity to feel the omnipresence of the One Divine in all one-s living and
moving and being.
Shri Ram Chandraji has beautifully explained the commandments not as vidhis (inviolable
obligations) but as basic observances which help spiritual progress. Any deviation only causes
delay and one-s co-operation with his Master or Guru is obviously necessary. This is all that is
needed on the individual-s part. It is his effort (yatna) which will help the speedy progress of his
evolution. Though the Guru-s transmission
16
would do all these too, the individual-s conscious collaboration is valuable on the path. In this
sense these are commandments.
These commandments do not prescribe or proscribe any duties or acts, which are against the
decent behaviour of persons who wish to live a good life among men and society. The virtues,
which are requisite, are universal virtues. There is no prescription that men should on becoming
spiritual, be beyond good and evil moralities. On the contrary it is clear that no one can be said
to live a normal life that creates tensions within himself and in his environment. The goal, if
attaining the highest good, which is liberation or freedom from all misery and perfection of
one-s spiritual nature determines the inner voice which is indeed the divine awakened within
by the spiritual transmission. One-s awakening of the divine within and hearing the inner voice
is a true moral attainment, which will be in tune with the divine Nature.
The real moral life arises from the surrender that one makes to the Ultimate Reality, giving up
oneself in all one-s nature to its realisation. Surrendering oneself to the Divine Force and Reality
also means the recognition that one is by oneself incompetent to pursue it integrally. It is not
merely the resignation of oneself to the fate in things, but a willing acceptance of the hazards
on the path of integral spirituality till the final goal is reached. It is true that doubts and
scepticisms may arise on the path of spiritual evolution as in every other walk of life, but they
may be recognized as merely the testing periods of the progress made and the steadiness
acquired so far, thanks to the transmission of the Guru. In a sense they are verily the stepping
stones to success. There is no pessimism on this path since the path is a great moral anti-
depressant and anti-tensionist. The spiritual utterly exposes the moral
17
pathology of repression and conditionings and possibly makes the downward movement to
antisocial and criminal behaviour impossible. But these are not merely large claims A moral or
spiritual transformation of man must involve these. If religious codes have failed-as we can see
the religious pathology-it is because they have not taken man seriously for the transformation
and provided outlets for social pathology.
In the Efficacy of Rajyoga, Shri Ram Chandraji reveals the magnitude of His discoveries in the
field of Yoga. Rajyoga has been said to be the original system of practice which tried to connect
the Divine with the help of divine thought with the human individual mind or thought. Thought
being the sovereign principle in man, the method has been called Rajyoga or sovereign Yoga.
The other features of thought are not eschewed, but they are in the human being divided and
disintegrated. The integral or unified divine thought takes care of all the processes in man once
it is introduced into the system or organism of the seeker after Ultimate emancipation. It is not
the goal of Yoga to attain powers of control over nature, which go by the name of siddhis (or
miracles). Nor is it the aim of Yoga to attain the trance state (samadhi) whether it is called
nirvikalpaka (asamprajnata) or savikalpaka (samprajnata). On the contrary the goal is
attainment of liberation from all material organs and outward going mind and intellect. One
realises the soul as different from its causal, astral and physical bodies, and attains the
condition of Being in the Divine. All his activities are restored to the original condition of Nature.
One attains the condition of real Isvaratva (freedom from the nature and its modifications).
In the Efficacy of Rajyoga Shri Ram Chandraji reveals the levels or regions of Heart, Mind and
the Central Region to be
18
placed even within the human anatomy. It means that as in the Cosmos so also in the individual,
the regions are interconnected or reproduced. Yatha brahmande tatha pinde-as in the
macrocosm so too is the microcosm. This metaphysical mystic assumption is now being more
and more recognized by science itself as shown most lucidly by Professor Errol Harris in his
monumental work -Foundations of the Metaphysics of Science-.
The previous thinkers stopped with the Mind Region and did not realise that there was the
Central Region and the Centre. The conception of levels of super-existence in close conformity
with the Ultimate Reality within the human organism itself is astounding and amazing but
making it amenable to experience is what makes this formulation of the Rajyoga unique. It is
not a mere conception but like the modern discoveries in outer space it is directly verifiable
with the help of the divine thought instrument, which can be transmitted to those centres
under well-defined conditions and under the guidance of the Guru. It is shown how the human
consciousness, which is at the gross stage, tied down to outer objects and needs of the body,
can be transcended at the heart region. The Heart region holds the key to evolution as it is
known by all to be the key organ wherein the soul and the Divine dwell, to be awakened. Thus
we appeal to the heart rather than to the head. The living being is known by its heart rather
than by its head. The Rajyoga begins with the awakening of the gross heart to the divine
vibrations of the transmission and since the transmission is of the nature of divine love, the
heart begins to glow with the light of the divine thought within it. The purification of the points
near the heart helps the perception or vision of the light within. The calm and lightness follow
almost very soon. The individual awakens to its real task
19
in birth. It begins to seek and aspire strongly for the Divine life. Through several centres or
points which Shri Ram Chandraji calls * knots (granthis), the soul illumined by the Divine
thought begins to travel upward to the region known as the Mind region. Of course this region
is an inversion of the Heart Region, but it is a rarefied superfine consciousness that prevails in
this region which is already connecting itself with the Cosmic regions beyond the body. This
region is said to be so vast comprising all the cosmos that it would take millions of years for the
soul to cross it. It may appear on the physiological scale to be very small but experiential and
evolutionary scale would put it in terms of perhaps cosmic distances. But with the help of divine
transmissional thought it is possible to pass through these regions almost within a few decades.
This is the field of cosmic energies and as such is known also as Brahmanda. One may venture
further to imagine that the higher levels of this area are Parabrahmanda. In fact Shri Ram
Chandraji holds that very few, if at all, among the Yogis of the past have gone so far as that.
*"Existence comprises all the various forms and conditions in which the different elements
appear to us. ... At the time of the creation the Origin wherefrom the currents began to flow out
was cold because it was unalloyed with matter. As they flowed out they gave out jerks which
went on multiplying. The jerks occurred mostly at the point wherefrom the process of creation
had started. It will be more comprehensible if, for the sake of understanding we divide it into
three parts. When the coolness got extended up to the limit where it started generating heat
mostly by its own actions, therefrom it began to assume the differentiated form. It was, of
course, the central part. Now the same central part came to our lot in the form of Granthi (knot).
There we find some circling rings in it. To be more plain I may frankly say that the very Root-
element now by itself turned into a knot and owing to the multiplicity of actions and counter
actions assumed such denseness as to transform in into matter. Now we are absorbed in it
through our thought and are wandering round in it so that we may be able to proceed
onwards ... " (p.10-11. Anant Ki Or translation into Towards Infinity).
20
What He now unfolds is a region, which is beyond this region itself. It is the Central Region
which comprises the first primal thought-force (ksobh) radiating from the Centre. That primal
impulsion in the form of the superfine vibration forms, bright rings-seven in number the
outermost being the limit of the brightness and extraordinary, unimaginable, indescribable
consciousness. This may be the bright world to which the liberated ones go after death. One
who crosses into it with the help of the Guru no longer returns to the dark worlds and the
worlds of Maya or reversed realities. Surely the Master or Guru alone can does this for man,
individual effort hardly avails at this stage. Superb description of this region makes it almost
beyond man-s reach in one life. But for the divine thought-force nothing is impossible. It can
take one uptill its own starting point, namely the Ksobh-primal impulsion. Of course no one
enters into the Centre, which is, in one sense, the refutation of all ksobh with which thought is
concerned. One who goes beyond enters a zone of Reality that is beyond thought and which
has variously been named Zero, which is not what Buddha called the Sunya. More truly it could
be called the Absolute God. In any case this bright region of splendour was not accessible for
experience or indwelling to those who were embodied up to now. Shri Ram Chandraji affirms
that this is possible and reveals a new dimension in spiritual ascent and evolution. Though this
region is intended for the Divine incarnations and special personality or personalities who is
said to be there only one at any time, it is now possible to have that superfine
superconsciousness for any embodied being who has adequate faith and Guru-s grace.
These three regions of the Heart, Mind and Central are very important landmarks and help us
to understand the full
21
potentialities of this path of Rajyoga. In this sense there can be no Yoga without being assisted
by the two yogas of Prapatti or Saranagati and Dhyana.
In the fourth book entitled Towards Infinity, Shri Ram Chandraji presents further researches
into the psychic state of the human individual. He reveals that though the ancients knew of the
knots (granthis) they hardly thought of them as centres of power or batteries wherein the
transformation of one kind of power happens into another, and one kind of vibrations is
modified or reversed into another. In fact it is crucial that one should know how one kind of
force transforms itself into another and how the subtle becomes gross and so on. It is the
greatest psychic discovery of the present times. The knots are precisely centres to which we
should pay attention in Yoga. The divine transmission has to make the transformation of one
kind of energy into another and in the process attend to the force released for higher evolution.
The ancients knew of the knot of the heart, which they held was the knot of attachment and
insisted upon its being cut. Shri Ram Chandraji shows that these knots, which appear to be so
very difficult to cross over or transcend, could by this yoga be made to yield power for ascent to
higher levels. They have been formed at different levels with the human organism also as in the
Macrocosm. These centres or knots or points are very important.
They are indeed different from the usual descriptions and locations of the Cakras (wheels)
found in the Tantra Kundalini yogas. Though they are there in the psychic system they are
hardly relevant or useful for spiritual ascent and liberation. They are centres rather for action
than meditation. So the meditation between the eyebrows (ajna cakra) is shown to be not
helpful
22
if not positively a hindrance as it provokes power of the ego. One should, if at all, meditate on
a centre higher above namely the Cit-lake. In any case meditation on the Heart not perhaps the
anahata is helpful for spiritual journey (yatra) of the soul. The spiritual transmission thus
loosens the knot and permits the ascent, which was closed by it when the soul came down to
the gross level of a human being.
The researches of Shri Ram Chandraji show that there are thirteen knots in the microcosm or
man and they have the same power as the macrocosmic points so to speak. In fact, every point
or knot has, when awakened to full luminosity and effulgence in transmission, the full
potentialities of the Centre or God himself. But it requires the guiding hand and watchful eye of
the Master and the awakening of the knot into action must take place with His help alone.
In this work He reveals how five points are placed in the chest that covers the Heart Region also
known as Pind pradesh. There are four in Mind Region called also the region of the Supermind
of God and Brahmanda. Here is the Cit-lake where the mind becomes calm and collected and
peace prevails. A thoughtless condition is achieved. Going beyond one enters the field of the
Prapanna and the Prabhu, which are placed in the Parabrahmanda mandal. Going still farther
on, one reaches the Central Region with the knots 11, 12 and 13, which is the Centre.
In a later work He has shown that there are nine points at the right sacral area, which are
centres of desire, (sexual) passion and thoughts, all pertaining to sex. He has, in addition
discovered the seat of the individual soul, the destructive eye which is opened in times of
pralaya, both individual and cosmic.
He has been carrying on researches on these levels
23
assiduously and has revealed many more points, which cannot be described intelligibly to those
who have not risen to the Anubhava of the Central Reality. There are points of conversion of
atoms or ultimate particles into pure energy, which is utilised for the cosmic purposes of
transmission.
All these have been demonstrated by Him to be within the limits of human anubhava.
Such is the work of this great Master of Psychical Knowledge (adhyatma vidya) which is now
being made available to all those who seek the Ultimate Reality and liberation which has the
Peace that passeth all understanding. His is a pioneer work and He can fully be said to be the
greatest living Rajayogi of our times, if not of all times.
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Prayer
Prayer
I shall presume to discuss the general lines of the meaning of prayer and the essence of prayer
in this system of Sri Ramchandra's Raja Yoga.
We all know that prayer has been the most efficacious way by which one could approach God.
And it is invaluable in the ordinary practice of all religions. There are all sorts of prayers, all
kinds of prayers, and these prayers of all sorts and kinds are admitted as valid by several
religions. Therefore in our ordinary life we are expected to pray even for the material things of
this world, as well as for the fulfillment of our very cherished desires. We are also sometimes
praying for the establishment of dharma in this world, and prevailing of the righteous conduct
over unrighteous conduct. Lastly there are prayers for the ultimate emancipation of man from
the bondages of this world. These four kinds of prayer may be said to be of the artha, kama,
dharma and moksha varieties, in the technical language of our country.
In all religions people do pray. The second question, which usually crops up, is to whom are we
to pray for these benefits. Normally any man of discernment would ask a man who can give
wealth to give wealth; ask one who can grant your desires to give your desires; ask one who can
protect dharma to protect dharma; and ask him who can grant liberation for liberation. This
discernment is very evident in our country, especially in Hinduism. Therefore, we have had gods
of wealth to whom we have prayed; gods of kama to whom we have prayed; gods or protectors
of dharma to whom we have appealed; and gods who can grant liberation.
So, so long as those four people were distinguished there are four ultimate gods for these four
purposes. But the concept

25
of one God began to develop in our minds, and we thought that artha, which is wealth, or
power which is got from any god, if it is not capable of producing dharma or liberation, is self-
defeating and capable of causing misery. So also if you ask for desires which will not promote
dharma or emancipation, we are in pretty great difficulties of misery. Similarly when dharma
has been asked for without its capacity to give you moksha as freedom, well we said it is not
worthwhile.
So ultimately it became important that liberation should be the ultimate thing to determine our
choice of artha, or choice of kama, or choice of dharma. Naturally, then, we wanted the person
who can give us ultimate liberation to be in charge of the three other portfolios in life. And so
we wanted one God to whom we shall appeal to give us freedom whilst granting us wealth; give
us freedom whilst granting our desires; and to give us freedom whilst granting our dharma, or
preservation of righteousness. That is why the idea of one God to whom we can go and ask for
these things became very dominant.
We passed then from what is called polytheism to monotheism. The concept of one God who
can give all the four, regulated by the fundamental principle of liberation became, I think, the
cardinal principle of our own Hindu religion and tradition.
Now there are so many institutions and men who can cater to these things by appealing to the
one God. But what happens is, in life, that the ultimate motive for liberation seems to get
dimmed as men, even when they go to that One God, are anxious to ask for the lower but not
for the higher also. That is why one of the great dictums of a great saint was "seek ye the
kingdom of God first, and all things shall be added unto you."
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Prayer
So firstly seek the kingdom of freedom, moksha. Then you will find that every other thing will
naturally follow from it, namely righteous wealth and righteous power, righteous enjoyment of
love and desire, righteous enjoyment of dharma-God in this universe. So firstly it becomes
incumbent on us to seek the ultimate being. That is why whenever we go to a god we ask for
the ultimate reality or freedom, or moksha. And then we are sure the other things would follow.
There have been, of course, some people who in their anxiety to promote only liberation have
asked us to deny the other three things and say I want only liberation. I do not say that it is
wrong. All that I say is that they want us, as a practical expedient process, denying the lower so
that they can show their anxiety to get the higher. In many cases, as I may put it, it appears to
me that it savours of a kind of mental hypocrisy, and therefore I would rather have a definite
frankness with the Divine in asking for liberation. A liberation that includes everything, rather
than excluding everything. Because ultimately we know that there is a sense of liberation when
we get a little moderate wealth; a sense of liberation when we experience the fulfilment of
legitimate desires; a sense of freedom when we get legitimate order or government. Excessive
government is always dangerous, and therefore dharma may be an excessive government. So
we want liberation in government, as we want liberation really, ultimately. That gives us what is
called a graduated growth of expansion of our consciousness when we feel that we are growing
in freedom, rather than growing in bondage. Obviously you will realise how the second one is a
self-contradicting proposition! Growing in bondage!
27
So we want to grow in freedom, and the sense of freedom should inform us; and if we ask God
to help us, it is because the techniques of the lower thrives, namely a political power, an
economic power, or any other hedonistic power, or even excessive police-power or police
government, cannot promote freedom along with the granting of these things. In this
conviction the great people of the past thought of God as the ultimate Being who can grant our
freedom on all the levels without giving up the ultimate freedom to which we ought to go and
aspire for. So ultimately then, our goal is getting the ultimate liberation because all of us are
having a life in terminable condition, which ends. All of us die! And we want freedom from this.
We are afraid of the future, as a matter of fact, and we want to be assured that we will not be
once again turned into the world of bondage-that we will not be returned to this bondage. So
we want freedom also of that level, after death. A feeling of freedom now, and a feeling of
freedom hereafter. This seems to be the natural goal of the vedic rishi who said that Nanyah
pantha ayanaya vidyate there is no other path except total surrender to the ultimate Being, and
who also said you will experience that freedom even here, Ihaiva bhavati. So this is an ancient
aspiration which we have held very dear during the ages.
In our Sri Ramchandra's Raja Yoga we are taking up this concept in its very practical form. Now
our prayers, as I told you, have been of all sorts and kinds. So to whom shall we address
ourselves? Kasmai devaya havisha videma? As the great veda said it-to which god shall I offer
my oblation? Myself and my prayers? And it answers, the Supreme Being, the Purusha. The
supreme being one who purifies you; one who exalts you; one who makes you one with Himself
while
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Prayer
sacrificing Himself to you, dedicating Himself for your emancipation. The one goal of God seems
to me, just as my one goal is, that He should lean Himself to me, just as I yearn towards Him,
that is all. This is the great meaning of the Purusha Sukta. So, in our system, which is natural to
a divine man or one who seeks the Divine light, we firstly offer prayers to the ultimate Being
with the one wish that we should be gradually taken to that condition or divine life. Therefore,
our prayer, which has come to my Master Sri Ram Chandraji from above as he told me, and also
given in the language in which it has come, in English, is very significant and very helpful. It is
simple. It says, I shall repeat the prayer for your reference:
"O Master!
Thou art the Real Goal of human life.
We are yet but slaves of wishes
Putting bar to our advancement.
Thou art the only God and power
To bring us up to that stage."
This prayer which was given to the Master, which is being used by everyone of the abhyasis
before he starts his meditation, puts in a nutshell the essential ingredients of a prayer. I do not
want to compare this prayer with other prayers. Forgive me if I don't. But I shall explain this.
This shows that the Divine is the Master, is the guru. And He is the goal, which you must attain.
The goal, of course, is that state of being. It is not to get his form, but to get that state of being
that gives you the essence of an existence and also meaning to your existence. I do not know,
how many of you have a sense of existence in you. Suppose I ask, will you please tell me do you
exist. Most of you exist because of your office, or because of your property, or because of
something else. What is the meaning of the words 'I am'?
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All of us know that we depend on other things and we ourselves are nothing, and by ourselves
are nothing. So why are we restless? Because we are trying to be and in trying to be, we are not
being ourselves. I am not playing with words. I want you to see the full meaning of what I am
saying. The sense of being is very important because none of you has the sense of being but
only of not-being. So you want this, you want that, and you want the other! And if you get that,
you think you are yet less than others because you measure the quantum of property you have;
the quantum of power that you have; where is the sense of being? That is why we are restless.
We have no sense of being but we are asking for being. And we are moving in the wrong
directions. We ask for wealth, we run after power, run after certain desires thinking that by
getting those desires we be. Of course, I leave it to you to find out the instances for yourselves.
And then everything is chaos, and we are not having any sense of being in this world or
everything is insecure, in a state where everything is going away, slipping out of our grasp, what
we hold we lose. Now all this shows that we have no sense of being. And that is why we must
get the sense of being. And we are struggling for it. And this the Master CAN give, because the
ultimate reality is, in a sense, the being of which all these are non-being.
Why do I want God? Just because He can give me this sense of being. And he who cannot give
this sense of being but urges us on to another thing, a farther thing, is only a transition, and not
being, and not God! That is why the ancient scriptures in our country stated "God is existence
and to know him is Satya, Sat-ya! One who creates the sense of being in you is God. That is
truth. That is why, the Sanskriti is very nice when he uses the word Satya-'ya' is the 'krit' suffix-
making
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Prayer
'Sat ' that which makes 'Sat', makes you exist, is God. So the ultimate is 'Sat', is Reality. Firstly
we must earn the sense of reality of Being. And that is the Goal to which we are moving. Now
this sense of Being, therefore, firstly announces the essence of our Prayer-the Goal of my being,
of my existence, of my life, is Being.
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Dr. K.C.V. on Ten Commandments of Sri Ramchandra's Rajayoga
The world is in the throes of a new birth. A new pattern of culture is emerging. The ways of
science have paved the way for the reorientation of human aims and goals. Though men are
presently thinking in terms of better ways of existence for all and have been forced to conceive
of life as a whole and not as for oneself and a few, yet the means and methods adopted for
arriving at that goal or realisation of a welfare state have not been satisfactory. Man muddles
on with the rationality vouched for his growth. Yet it is a fact that man is in search of happiness.
This happiness and peace of mind seem to be closely linked up. Man has to realise that he
belongs to a great world not only of humanity but also of other kinds and types of life, not only
on this Earth of ours but also on other worlds. Science has been opening up the frontiers of our
knowledge in very vast directions. We have almost begun to enter into a greater world. But our
minds are yet incapable of thinking to that scale and indeed we are incapable of adjusting to
this mortal world and the prospects it is offering.
Man feels himself to be a greater being in reality or at least capable of realising himself in the
world and fulfilling the demands of his body, life and mind. His efforts in this direction have
been continuous, and labour of extreme concentration has gone into his struggle to grow, to
live and to realise happiness in terms of the wants of his body. It is true that some mighty minds
have held that all this search for happiness in the world by adapting the world to one's needs
and happiness cannot avail, and the precariousness of the achievement is more to be known.
True also indeed they have

32
Dr. K. C. Varadachari on Ten Commandments
counselled that in transitoriness of happiness achieved there can be no real happiness. They
have also held that the very definition of illusion is precisely transitoriness of all happiness. The
search for the eternal and the permanent happiness is the real search and this entails the
renunciation of the search for the transitory happiness or success. However, man is not quite
prepared for this renunciation of the transitory happiness which according to him is in the hand,
for the sake of the permanent happiness which is far off. Better the bondage of the immediate
if it is pleasant than the freedom of the eternal which needs renunciation of the immediate. So
too the renunciation of finiteness or individuality is impossible because of the promise of
attainment of the Infinite.
Surely men have sought a different solution for wish fulfilment. They would like to realise the
eternal in the temporal, the infinite in the finite, the unbounded in the bounded, spirit in the
bosom of matter, and so on, because of the double demand of the human nature for both the
worlds. There have grown several philosophies which seek to do justice to the claims of man's
desires or wishes here and yonder. That philosophies are governed by such desires or wishes is
a fact that reveals the psychological roots of their thinking. Such thinking has not released itself
from the goal-directing impulse, and rightly too, though it must be confessed that reality is not
capable of being a goal unless all happiness-claim is dropped whether it is of the temporal or
the eternal order. Reality has a claim to be known for itself without the limitations and
strictures of desire for any goals such as happiness or pleasure or power. It is to be known as it
is in itself and for itself; that is the law of one's real being and reality. Man feels his reality to be
of paramount concern and the realisation of that reality is the
33
basic impulse of his being; and happiness, pleasure, power and so on are just means
considered and surrendered on the march towards his own reality-realisation.
The methods by which this reality-consciousness is to be attained are of great antiquity and had
varying fortunes just because of man's dual aims. It is only when one seeks oneself that one
realises one's reality and not when one turns to the world to realise oneself or oneself in it.
Several indeed have been the philosophies that imagined or built up the systems and they have
become incapable of showing the way to the reality-consciousness. Nor was liberation achieved
with their help.
A return to the need for personal experience of the Ultimate has become urgent, and most
people tired of philosophies and logistics and so-called rationality are turning towards a
method by which they would have the experience or intuition and realisation of the essence of
being or existence. There are of course some who do not think that experience can solve any
problems and believe that belief alone in the methods or means of philosophies will be
sufficient and personal experience is merely a lure and a mirage. With such thinkers we of
course do not agree and man has never agreed. True indeed this personal experience should be
of the highest and not merely a hallucinatory product of one's wishes and constructions -
mental projections so to speak and not reality. Hallucination is the projection of one set of
illusions in the place of those it is said to replace, namely the experience of Nature.
The evolution of man into a higher consciousness or reality is indeed our endeavour, and this
evolution can no longer be achieved through the old patterns suitable to lower species
34
and forms of life including man. The growth of a cosmic consciousness, or an intuition that can
grasp all in one sweep of consciousness rather than in fragments, or that which will integrate all
knowledge and perceive the integral reality is a divine gift and cannot be expected to be
attained through natural means of mere aspiration. Science expects this to happen in natural
evolution through man's infinite capacity to adapt the environment to his needs, and also to
rouse within himself powers and capacities latent in a sense (such as he had already done) such
as rationality, intelligence, instinct, will, consciousness itself and creative imagination, co-
operative activity and social unity. However the ascent of life is marked by breaks and one
wonders whether these breaks or leaps are due to an innate force or elan, or an upward force
that has leaned towards it to pull it up. Religious experience in man reveals this leaning of the
cosmic consciousness or divine and transcendent grace consciousness towards it. Thus in man
this conjunction of the divine and the human is made possible for the first time in evolution.
But a jump to the Ultimate consciousness or Being is a long way off. And the natural evolution
of man will reveal that in his life the incidence of a force much vaster and superior to himself
takes its hand. This is the beginning of spirituality. The self confronts its own deepest urge to be
this urge towards the ultimate reality without which its own future is impossible and untenable.
This is the call to knowledge of the self, to fulfilment, to perfection, to ultimate happiness and
bliss, and above all to the feeling and realisation of reality of oneself which seems to be slipping
away in its own original nature.
The seers of India had long ago seen this necessity for the help of the Highest and Ultimate
Spirit for lifting man to higher
35
levels of consciousness and awareness, such as super-consciousness and absolute
consciousness or experience. Super-mind belongs to the regions of the level very much above
the human mental and over-mental. There are levels of being such as the pinda, anda, or
brahmanda, parabrahmanda and the Highest transcendent which is called by Shri Ram
Chandraji of Shahjahanpur as the central region, and the Centre. Indeed we can reveal the
parallels between these and the worlds described as bhuh, bhuvah, svar, mahah, janah, tapah
and satyam. Consciousness at each level is a higher, suited to the plane of its being, and goes
through modifications or twists and limitations when it descends lower, and is thus said to form
the several centres or granthis or chakras, that distribute the power of consciousness according
to the laws of the centres which emerge as and when the centre forms.
The yoga of self-realisation demands then the approach to the highest state beyond all the
levels of consciousness and being. The question arises whether this is possible. Whether it is
not a gradual process of ascent which enables man to proceed from the level of man to the
level of the superman with a super-mind and so on till the highest level is reached, this is the
second question. There is much to be said in favour of the gradual theory of evolution. The
immediate possibility of arriving at the Highest level is also open to the human soul that has
become aware of the urgency of its attainment and existence. This is what Shri Ram Chandraji
assures as possible, and by the yoga directed by one who has attained that Ultimate Central
Reality it is positively easy. Evolution of the individual becomes swift even while in the human
body, which is purified
36
by that highest consciousness or power and transformed in every one of its cells.
The power of the Highest can descend thus into the human heart and begin to purify and lead it
to the highest state. The human frame itself is so made as to receive the transmissions of
highest energy or sakti divine, at several centres corres-ponding to the cosmic centres and
super-cosmic regions. The human body being thus purified in its nervous, circulatory and other
systems can enjoy or experience the peace, the power and the transcendence even in this body.
The need and process are really to be trained by an adept in this raja yoga path.
Shri Ram Chandraji in this book entitled Commentary on Ten Commandments of Sahaj Marg
elucidates the conditions which are necessary for realising the Ultimate. They are
Commandments which one must follow implicitly. They are not merely orders arbitrarily given,
but clearly explained in order to show their rationality in respect of the goal that has to be
reached. They are of course easy to follow when there is the earnestness to reach the goal or
the Ultimate.
The simple formula of prayer gives us our objective in this search - it is God who is the All
Master, and who is the only person who can lead us to the destination. Our wishes interfere
with our reaching the destination and are prapti-virodhis - enemies of our attainment.
Surrender to God who is the power omnipotent is the essential need, for God is both the means
and the end. The Master who leads us to the Highest is one who is so much absorbed in the
Ultimate that He is as it were God in descent towards the soul that seeks and strives, and
struggles for help.
The ancient methods of practice are beautifully explained showing the rationality of worship
and meditation at the
37
sandhyas or conjunctions of the day - morning, noon and evening. The angas of yoga are also
neatly expounded and the natural method of spiritual adaptation and adjustment to the goal is
given in a simple and straightforward manner. The purification of the system by the subtle
process of transmission by the Master is an achievement that can find no parallel in the
spiritual history in recent times. To live in God, for God and by God is the burden of the path of
Sri Ramchandra's Raja Yoga and this naturally leads to the realisation of one's reality in God, for
God. So too one becomes harmonious with all without any distinctions. The higher worlds open
up to one who has become one with God by living in Him and for Him alone. Spirituality is not
like religion just a form of worship or technique of observances; it is a living in the awareness of
God and in His essence.
Shri Ram Chandraji points out how the individual soul by following the Commandments can
even at the first contact come to experience the peace that passeth understanding, and then
grow in this peace towards the highest possible to man. Liberation or moksha is something that
naturally follows from this practice. Perfection too may be open to one who is Divinely directed.
There is a little amount of metaphysics or physics in the exposition which it is not very
important to discuss as it will become clear as one proceeds on with the abhyasa.
There is no doubt that there must be complete transfor-mation of man's nature and he must be
taken up for guidance by the cosmic and super-cosmic Nature so that his attainment may be
felt to be more and more reality (sat). As one approaches the Centre or the Ultimate, one
increases in his reality and all that went before appear to be more and more
38
unreality. However the abhyasi's aim is to gain this increasing reality that arises as one begins
to get near the Centre.
Shri Ram Chandraji's discoveries in this realm are remarkable for their dynamic practical nature.
God is not far and distant but very near and ready-means (siddhopaya) and man has but to turn
towards Him to feel His presence and His power of transformation. We owe it to Shri Ram
Chandraji of Fatehgarh for making this experience possible to all, and to Shri Ram Chandraji of
Shahjahanpur for spreading this gospel of redemption and transformation by demonstrating it
practically to whosoever turned towards him.
This book is in a sense for the advanced practicant, but it is a very illuminating book which
should be read after the study of Master's Reality at Dawn and Efficacy of Raja Yoga.
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40
Discourses on The Commentary on the Ten Commandments
Discourses on "The Commentary on the Ten Commandments" of the
system of Sri Ramchandra's Rajayoga
41
42
Commandment - 1
Rise before dawn. Offer your prayer and puja at a fixed hour preferably before sunrise, sitting in
one and the same pose. Have a separate place and seat for worship. Purity of mind and body
should be specially adhered to.
(1)
The importance of getting up at the time before sunrise for our daily duties has been long
recognized. Indeed the last two hours of the night preceding the day-break or sunrise has been
called Brahmi - Muhurta. It is literally the hour of Brahma, the creator of the universe. It is well
known that all creative work starts with the dawn. Vedadhyayana, music and other learning of
fundamental sciences are counselled about this hour. The day for the Pancaratra agama begins
with the hour of abhigamana or moving about.
The first commandment accordingly states that one should rise before dawn or sunrise. Master
Ram Chandraji Maharaj gives another reason. This is to reveal the correspondence between the
creative period of the entire universe and our own times as calculated from the movement of
the earth round the sun or diurnal rotation of the earth or the monthly movement of the moon
round the earth.
At the beginning it must be presumed that only the transcendent beyond all thought existed.
Obviously such an existence is completely different from what we call existence because all this
arises from that through the act of original thought. This thought also must be considered to be
different from all our thought but that it is the power of manifestation or energy of projection
or manifestation. This is the most powerful force or energy from which all creative processes
proceed. This thought, having arisen, comes into contact with energy
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particles which are of the subtlest nature in the beginning. This thought itself proceeds from
the divine fire or will which is eternal, from which all things or thoughts arise and to which all
return.
The energy particles coming into contact with thought get heated up and move out; and in this
moving out they irradiate the entire universe, forming rings and rings and individuating
themselves.
If we can conceive of each particle of energy as a soul or ego coming into contact with the
original thought arising from the eternally existing divine will it will be seen that each of these
has produced for itself a series of rings which as they become distant from the centre, become
grosser and grosser. Further they get caught up in these rings which are indeed their cocoons
so to speak.
It must be seen that the process of creation or daytime starts with this push towards grosser
and grosser existence, as the divine heat becomes operative in converting subtle energy into
gross particles. Thus the necessity to see that this precise time of our grossening must be taken
advantage of for realising subtility becomes clear. We have to reverse this process by the
practice of connection or maintaining through the divine thought with the centre or central
thought or condition which is Tam* or that (accusative singular of Sah). This condition may be
said to be the ultimate state or God. It is absolute peace or Santi, beyond that nothing is.
Man strives for this Santhi, or peace within. There is resemblance with this santhi at the
time of creation or rather dissolution. The times of conjunction (Sandhi) between creation and
dissolution are both early morning before sunrise, and
[1. Tam: accusative of sah
2. Tamah: the superlative or the highest the comparative is tatah]
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sunset in the evening and this Santhi deepens as the night advances and reaches the maximum
about midnight. Great union which is protective of peace is thus had in the night or Laya
periods. It is the time of absorption in the peace. The diurnal peace is taken advantage of even
as the Chandogya upanishad states that one verily indeed goes to him every night during his
sleep (one's sensory and motor quiet,) though one does not remember this. Yoga is the process
of remembering this conjunction and union through practice of remembrance making use of
the times that grant such a possibility. The midday is not utilized as it is the period of intensive
activity for moving forward and only slightly points to the path of return.
It is perhaps well to remember that ancients had two paths - the path of the day and the path
of the night (the latter path is well known as the pancharatra or the path of the five nights,
whereas the former must have been known as the path of the five day-times). Divine evolution
or creation proceeds by the path of the day-times whereas dissolution or laya proceeds by the
path of the nights. Yoga as Nivrtti or return to the original Ultimate Being is, therefore naturally
the path of the nights. Sri Krishna is indeed the teacher of this path of the five nights. We attach
ourselves to the ultimate being in our thought which is in a sense identical with the original
thought centering round the energy particle or soul which has become our body and our being.
This connecting ourselves with the ultimate being is possible at the points or times of
connection between the nivrtti and pravrtti, day and night tendencies or movements.
Thus the meditation on the ultimate is best made at the Sandhyas, and more especially at, the
night sandhya. In fact, the master speaks of the necessity for prayer and meditation
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at bedtime. This time the Pancharatra calls the time of yoga and samadhi, which is the final
portion of the five times it has set apart for worship. It is then that one connects oneself with
the transcendent original state.
The coolness that one experiences in the return reveals that the heat (friction) that has entered
into one is now going out and one is slowly returning to the heaven of peace which is the
ultimate.
The practice of early rising is to help feel the refreshing oneness with God during the early
period expressing itself in and through the day. It is possible to experience that coolness of laya,
absorption, even during the day when the heat seems to be increasing. It is this that has to be
remembered as the Karma in Akarma and Akarma in Karma, the quiet in action and action in
the quiet, the living in the ultimate fully which develops sahaj samadhi, natural absorption, in
the ultimate who verily is the source of both creation and dissolution. Thus one develops the
vision of the transcendent.
Master has also suggested the connection between the seasons; as we have stated it refers to
the moving of the earth round the sun and marks out the periods of heat and cold, expansion
and contraction, manifestation and absorption.
Master does not mention the metaphysical views separately. It will be clear that we accept (i)
that there is an original divine fire existing eternally into which all enter and from which all
emerge through the first original thought. This prime state or existence is at back of all
existences but it cannot be described in terms of these existences. Master calls this zero or
nothingness. This is the goal of all human beings, and as such it is God. (ii) There are very subtle
entities or particles which are of the very nature of energy. They too are eternal in a
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sense but they are withdrawn into the ultimate at Laya or Pralaya. Individual souls exist
eternally. They reach upto this state during their attainment and realization, and in pralaya are
just withdrawn indistinguishably into the centre, and in srishti or creation they come into
manifestation. But it is not at all necessary to hold whether the realised souls of the previous
creation period return to bondage. Only those that have not reached this highest condition
return to the manifestation and get grosser and grosser conditions which means a return to
sorrow. The ancient view is that those who have attained oneness with God do not return to
the world of gross manifestation and sorrow.
There are thus particles of energy arising from Thought action which forms the world of our
gross experience and rings or sheaths and knots for the souls as they proceed to move outward
and outward.
Nature, souls and God are thus the three eternal entities in essence. Thought is the force of the
divine in which every soul shares, which leads to all process of manifestation, and it is with the
help of this force as given by the Master who has reached the ultimate identity with his thought
that one can return to the same directly and without great effort. What is necessary is the
finding of the Master who will do this for the individual. He knows the times and hours and
powers of the divine nature. He makes one pass from one's little private being to a God's and
Master's world of reality. Surrender to the godhead and willingness to pursue the path are
absolutely necessary. Cold promotes in some activity, in some sloth, and death. One should
seek that activity which leads to liberation and not gross sloth and gross death.
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(2)
Shri Ram Chandraji introduces into this topic an important principle, namely, 'invertendo' or
inversion. This consists in the peculiar process or inverting the arrangement during the passage
from one place of experience or existence to another. *The left of an object becomes the right
and the right becomes left at a different level.
In logic we speak of conversion as the process by which we make the subject of a proposition
the predicate and the predicate the subject. But inversion proceeds further and in it we make
the contradictory of the subject, the subject and the contradictory of the predicate, of the new
proposition. Undoubtedly there is a change in the signs affirmative and negative in conformity
with the principle of keeping up the meaning. There is, of course, as intermediate step in this
process of arriving at the inversion, namely, the contrapositive. The idea, however, is that these
are but ways of expressing the meaning of proposition in terms of subject and predicate and in
terms of their negatives.
We are not concerned with this logical process, for we are not attempting to keep the meaning
the same, rather we are attempting to reveal the inner dynamics of movement which leads to
either the expression or passage of ascent or descent.
We know in physiology there is the arrangement of the nervous paths in such a way that the
left side nerves move over to the right side of the brain and the right-side nerves move over to
the left side of the brain. This is called decussion. There is also in respect of the eye, semi
decussion, one group of left side nerves move to the right side, and similarly with right side
group of nerves.
48
Shri Ram Chandraji has written in the Efficacy of Rajyoga about this decussion or inversion of
the sides in respect of the upper and lower parts of the heart and brahmanda, parabrahmanda
and the central region. The upper becomes the lower and then once again becomes the upper
and so on.
This seems to be so general or universal a law that it is perhaps possible to apply it to the knots
which seem to operate in this manner because of the twist that enters into every knoting.
Sri Ram Chandraji has explained in the context of the first commandment that the sattva, rajas
and tamas of the times or matter are but the inversions of the higher levels. Thus Tamas (or
Tam) which is nearest to the Ultimate appears to be the farthest from reality in the appearance
and is the lowest in the scale of matter. Sat or truth is seen to be highest from our point of view
but it is indeed left far behind when we enter the realm of spirit. Rajas activity, however,
retains its place being always the middle. It is consciousness-force, activity and so on. Tamas is
called inertness, so too Tam is activity less and is peace, free from all change and so on.
Tam (anand) The inversion is as in a mirror

Consciousness (cit)
Truth (sat)
Sattva sattva is the image of sat.
Rajas rajas is the image of cit
Tamas tamas is the image of tam.
Thus the coolest portion of the day is that of Tam, and the hottest portion of the day is rajas or
Cit. The state of laya is nearest to Tam when calm and peace can be easily attained. And it is
unfortunate that this period at cool hours is utilised for the most indolent and slothful if not
perverse occupations. The
49
night is usually the time when asuras (nisacharas) are said to do their dirty work, but it is also
utilised by saints for attaining the highest peace by their meditations and absorption in the
highest. The night resembles the period of laya or dissolution, mergence and union, rather than
the day-time, which is for creation, emergence and separation.
(3)
Earlier I spoke about the importance of choosing the Sandhya or the meeting time between the
external heat and the cooling off of the same as the best time for meditation as it will
considerably help in the attainment of Laya-Avastha, which we are all seeking with the ultimate
reality beyond time. The times that we know as the Sandhyas are, of course, relative to the sun,
the earth and perhaps the moon also, and finally our own time as determined by our waking
and sleeping hours. In a sense this is spoken of by the Prashnopanisad which describes the day
times and night times *but it does not clearly indicate the Sandhyas as important. However, the
most important hours for meditation are the cooling hours of the night - both at the time of
going to bed and at the time before sunrise. These are naturally helpful and we utilise the
natural time for meditation for our purposes. The times follow the laws of influence of external
heat.
It must be clearly noted that in this Natural way of union with the ultimate reality which is our
goal, the transcendence of even the levels of existence or sat or truth and consciousness is
aimed at.
A brief restatement of the important mystic law of invertendo or the law of inversion can be
given to illustrate how the mystic [* My article Time and Mysticism]
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or yogi aims at the tam (that) stage beyond the sat (satya or truth). It is the stage beyond
philosophy from which philosophy springs, it is the basis of real experience which makes for the
judgements of sat. Shri Ram Chandraji Maharaj has stated clearly that we all think of the three
gunas sattva, rajas and tamas as being placed in a particular order. Tamas is the lowest, which
means inertia, very much similar to the stage of inconscient things, rajas is activity and motion
and passion, whereas sattva is the acme of harmony, light and so on. This is the order of the
phenomenal life. We all seek to attain sattva which will help us to know truth. The yogi going
beyond the nature sees that these three gunas are but reflections so to speak of the highest
nature and in this reflection we find that sattva or Satya is the nearest and lowest whereas
tamas or tam is the highest and is what we have to reach. Rajas is what remains in the middle
always. It is in fact the common point. It has the nature of activity in the lower and
consciousness at the higher. That is why consciousness mediates between peace of attainment
and perfection which is unchanging, and truth which is constantly being modified by further
experience and is also a test of existence.
The necessity for purity is very clear. Purity of the body is helpful for meditation. Thus one
should be pure and clean in every respect when he gets into meditation. Thus there is
necessary preparation for meditation such as cleaning oneself fully. It makes the meditation
healthy and one's attention is not diverted to the body. There is also needed the selection of a
pure place which is clean. One has to choose a place where there can be no disturbance atleast
during the period of meditation. The time of meditation being regularised one habitually turns
towards it when the time arrives. So also when
51
one approaches the place of meditation, the meditative mood will return to him.
The next important step is asana or posture. Master has stated that the natural posture (siddha
or ready posture) which we take when we squat is best. There are mentioned many postures or
asanas such as padma, sarvanga, sirsa, hala, bhujanga, kukkuta, matsya etc. But not all of them
are useful for our meditation, though they may be good for health and other purposes. For
purposes of meditation and prayer we ought to take up the sitting posture which is steady and
easy and which can be maintained for at least an hour without discomfort. It is clear that siddha
and padma asanas are the only two good asanas that one can assume. In these two asanas the
head must be kept erect and the back must also be straight and not curved. It is to be pointed
out that it helps the descent of the grace to the heart much more easily and has probably no
connection with the kundalini ascent as such, though it is not ruled out.
In the asana we assume a posture of withdrawal of our sense and motor movements
corresponding to our aim, namely, laya with the highest. As Sri Krishna has stated one has to
withdraw one's limbs into oneself (sense-organs, motor organs and mind) even as the tortoise
does. Thus asana which is uniformly assumed helps the meditation.
There is similarity to the deep sleep state in asana since as the Mandukya upanishad stated the
sense organs, motor organs and manas in their gross as well as their subtle conditions are
withdrawn. These operate in the waking and dream states of the individual.
Now the contraction of the activities or withdrawal of the activities leads or helps towards
recapitulating the original
52
conditions of the tam or latent state prior to manifestation. The individual will thus make
effective his unity with that latent condition.
The master shows that once these are attained and one begins to meditate on his heart which
is the meeting place (sandhi) of the acit and cit conditions or the gross and the subtle
conditions of the original force, then thanks to the grace of the master and his transmission, the
gross particles begin to become subtle and subtler till they are finally recovered and merged
into the latent state. The heart's importance in this is clear because it is at the heart that one
really perceives, so far as man is concerned, the meeting place and conversion of the gross
particles and paramanus into the energy that finally become latent or merge into the ultimate.
The yatra or travel to the source becomes automatically started once the prayer is made at the
appropriate time and place and in the appropriate manner.
The whole commandment in a nut-shell states that for the speedy purposes of realization it is
best and advisable to choose the conditions which will not interfere with our abhyas. The time
to be chosen must be the time when external physical or gross heat of the sun is not active;
thus bed time and early morning are very good periods. Cleanliness of the body and mind is
necessary. One must have the yearning for peace which one seeks when going to bed after a
hard day's labour or work. A fixed place and fixed pose are additional helps. Meditation on the
heart is most useful and imperative for speedy approach to the ultimate state.
Above all Master's grace is to be sought integrally. All the others such as time, place and pose
are relatively helpful and one should not drop abhyas just because one has no time, no
53
place and no convenience and is unable to sit in the siddha or the padma asana. Master will
help all if there is aspiration for the ultimate and its descent in oneself.
Therefore the first commandment is comprehensive as it covers almost the yama, niyama,
asana and dhyana stages of the yoga-sastra.
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Commandment - 2
Begin your puja, with a prayer for spiritual elevation with heart full of love and devotion.
"O Master!
Thou art the Real Goal of human life.
We are yet but slaves of wishes putting bar to our advancement.
Thou art the only God and power to bring us up to that stage."
The second commandment has reference to the prayer which we offer. The prayer has three
parts. The first refers to our goal, which is the Highest or Ultimate Calmness beyond all our
gross experiences. The second part has reference to the obstacles or impediments to the
attainment of that Goal or God. Master is the Highest kind of existence and it is Him we have to
reach. The wishes which are impediments to our return to or experience of God are those
which are other than our legitimate duties. We have each of us our duties and these duties are
cast on us by our very conditions of common life. In a sense they are our svadharma which
should not be given up. As Sri Krishna has stated it is necessary to do one's own duty rather
than not do it. It is necessary not to do other person's duties (paradharma) which alone cause
fear to each one of us. If we know this then we will not venture to do other people's duties.
This in a sense is a wish as distinguished from duty (dharma). These wishes may pertain to all
that is not necessary for our attaining the Highest State. The third part of the prayer shows that
God or Master alone can lead us to That State carrying us through all impediments and
obstacles which we have created between the Highest State and ourselves, thanks to lifelong
attachment to 'wishes', desires and other extraneous things.
55
Briefly the Master has sketched how we have descended by three steps. Firstly there was that
Highest State of Calm (this, of course, is the true bliss-transcendent state). This is the Highest
Reality and essence. The creation starts with essence descending and due to this descent we
have the heat generated during this process. This gathers particles which have the essence,
however, as the nucleus, but forming rings round it. Those drops or droplets gather together
and form circles and circles, and forming into rivers finally become like an ocean of heat. The
samsara sagara or the ocean of samsara thus forms with extreme heat outside, though the
inward Calm Essence is present.
The outer rings with heat thus give us the experience of suffering and loss of calm. The search
for calmness or peace of mind thus is set up. It is true that many persons think that this heat of
the outer is the world of joys or ananda, but as we have said it is but the inversion of the
Highest Bliss. It is necessary to reinvert the whole being. This is done by piercing through the
outer shells or rings and arriving at the central nucleus of Calm Essence within. This is what the
Master does when the prayer is offered. Thus almost immediately after the prayer we have the
experience of the inward calm in this Marga because the Master without any ado removes the
obstacles that are in the form of many activities around particles that form the rings. This is the
first step of the initiation.
The Master says the prayer implies the relationship of Master and servant. The servant fully
relies on the power of the Master who is established in the Highest State and is absorbed in It
always. The servanthood (dasya) implies that he permits himself to be used as the Master likes,
that is for the purpose of not getting service from him, but for the purpose of raising his person
to the Highest condition. It has been said that once
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the individual surrenders himself to the Highest, the Highest then trains the servant for
freedom and Divine work. At the beginning the individual is called a servant who is in training
for his own good, to achieve the calm and the state of utter freedom in God. The yoga is the
Master's. Indeed it is well-known that our Master always speaks of service to his abhyasis
rather than of getting service from them.
Prayer is the most efficacious method, for it releases the conditions that bring about in the
most simple way the realization. Some prefer a long prayer but whatever may be the prayer if it
does not contain the essential conditions of fixing the goal of prayer, of oneself and of what
one seeks, the means or selection of the means, and does not realize that one must be
prepared to eschew the impediments which could be eschewed by one leaving the rest to be
removed by the Master, it is not a complete prayer or a right one.
There is a reference to Puja or worship. The idea of worship is essential to all religions. The God
to be worshipped, of course, should be the Highest. The Highest alone can grant us the peace
that passeth understanding and which is the Original or Ultimate Source. God is omnipervasive
or everywhere. Worship involves the realization that man is in need of worshipping adoring
some one; we all seek in worship those who are better than ourselves. Hero-worship owes its
strength to this need for an object of worship. This instinctive need which everyone feels shows
that man is not all but needs the Highest. What we seek is the Master or leader and ourselves
are but his followers or servants. Sectarian names are not very important provided we are able
to grant to those names the meaning of Omnipervasiveness. Since our worship is at the heart
and concentration is at the heart it follows that the Omnipervasiveness of God includes His
being within the
57
heart. That is why the centre of the Calm is to be visualized or imagined at the heart. In a sense
Omnipervasiveness will preclude the fixing of form of God in any manner except as the
Transcendent Calm Central Principle at the heart which begins to break through or unwind the
knots or circles that have made for the separation and distance between the individual and the
Divine.
Though one may start with the traditional worship that each one has inherited, yet once this
abhyasa is taken up one gets to the subtler worship of the Divine and surely attains the Highest
State in the shortest possible time.
Prayer finally is the expression of one's utter willingness and acceptance of the life of surrender
to the Ultimate as the goal and means of attainment.
(2)
The prayer is an oral and mental act of self-offering to the Highest Being. Its purpose must be
defined. That purpose must state the object of the prayer which is an instrument so to speak
seeking the fulfilment of that aim. Men have all kinds of goals. Our ancients usually said that
man has four aims: Artha (wealth and power), Kama (pleasures and enjoyments), Dharma (life
of law and justice) and Moksha (liberation from all kinds of bondage and attainment of release
from birth and death). President Eisenhower seems to be right in calling these food, family,
friendship and freedom. All beings have needs of these four kinds. Most men are seekers of
wealth and pleasure which is of course legitimate when such wealth and pleasure are for the
support of one's life in simplicity and truthfulness. Thus necessary needs of the body and its
comfort are legitimate and they are to be conditioned by the principle of respect for other
people's similar needs which is law. However,
58
these are but means to the primary necessity of freedom from the bondage that develops in
the use and pursuit of these ends. They tend to become ends in themselves rather than means
to the highest end of man - his freedom from death and birth or rather freedom from birth
after death. Both have been sought. There have been men who have again and again sought
physical immortality or freedom from death. They have sought it through alchemy (rasa),
through mercurial and other preparations. They have sought it through hathayoga and lately
through the help of the vijnana (supermind). But the real goal is not these but God Himself, not
merely His Experience, but Himself. The upanishad calls Him the Immortal Person (Purana
Purusa, Amrtam). Therefore the Master is the ultimate godhead, who in this samstha is called
the Guru. All our masters are Himself since it is through Him and by Him is all these
transmission done. It is His Power that is working out the subtle changes in us, transforming us
so as to enable our knowing Him, seeing Him and then entering into Him with our Real Being.
Jnatum, Drastrum Ca Tattvena pravestum Ca as the Gita Acharya said.
God thus is our goal (upeya). The Paramapurusartha or supreme goal greater than even
freedom from birth-death cycle. Shri Ram Chandraji has thus laid great stress on this most
important goal of life. In this he has followed the Vedic seer who affirmed that God is greatest
wealth (rayi) a wealth which is undiminishing and infinite Achyuta, Ananta and Amrta. Thus Sri
Ramanuja also affirmed that the Brahma or God is the goal of human life and in fact all life.
The means or Upaya is also He. This is what is expressed in the last part of the prayer, for He
alone has the power to lead us. Indeed God is God because he is the Power and the
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only Power which could take us to that state of his Paramapada, Supreme Abode (dhama) from
which there is no return, even as the Gita-acharya says. Other powers can lead us to their
abodes but the Supreme Being alone can lead us to His abode. This is very important to
remember for the Supreme Being is one only and all other powers are subordinate to Him
unless He Himself wills it or commands it. Therefore God who is the Ultimate alone is the Power
that can take us to that state of His. All teachers are commanded to take one to that state by
Him. But if the teachers are not competent or have not the Adesa then it cannot be done by
them. In our samstha we find, the transmitted force by the Master is the Highest Consciousness
of God Himself that is capable of leading one through all the images of the created private
world of ours. Thus superconsciousness is higher than the vijnana or supermind, even as it is
above everything such as mind and the senses. The yogas which use the human mind fail, and
surely those which use the prana and others also fail. It is not quite clear whether the
supermind will succeed, as it is but a penultimate mind and not the Supreme Being Himself.
Indeed the intermediating of the mind of any kind is ruled out, for these are but formations of
that Power in Its Ksobha or creative manifestations.
The Supreme Being or God and Master alone can lead us to that Goal. In the ancient Veda it is
said that Agni who is the divine will alone leads us to that Highest State, because he knows the
devious ways and can surmount the crooked way of descent of man (jatavedas) and turn us to
the true path (supatha) that is subtle and direct, to the Centre. Our Master who is one with God
is verily the Knower of the paths of descent and ascent and, therefore, can individually lead
every individual
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to that Highest State whatever may be the crookednesses that have developed in him. He is the
God of the entire Universes (visvani deva). All this is significantly brought out by the simple and
direct prayer. Thou art the only God and Power that brings us to that state (of Thine).
The second part of the prayer states that we (I) are (am) yet but slaves of our (my) wishes
putting bar to our (my) advancement. The prayer could be made in the singular or plural
nominative as when one prays alone or in Satsang or congregation. This is very important since
it assumes that man has desires and precisely those that offer obstacles to one's attainment of
the Highest State or God. These are Pratibandhakas or obstacles which are very difficult to
remove or abolish. We know that our desires of wealth and pleasure are varied, some of them
are legitimate but when in excess they turn out to be illegitimate and even misery - producing
not only to others but to oneself ultimately. The search for wealth and pleasure has been
condemned and renunciation had also been such as to lead to excess of renunciation, that is
even of the legitimate. The result has been two fold obstacles due to excess of seeking and
excess of renouncing. The middle path, however, cannot be arrived at by our mentality that is
incapable of Samatva (equableness). Secondly, desires are of two kinds those that lead towards
the goal and desires that are turned away from the goal. If the goal is constantly before one's
vision, then those desires that lead upto it are integrated with it. These desires cease to be our
desires but are Divine Desires (satsamkalpa of God or satyasamkalpa). The desires that have
become our peculiar difficulties on the path are desires which are personal or private and
seeking to satisfy our human and animal nature. These belong to the private universe which
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unfortunately has been for all practical purposes cut off from the Divine Universe. When we
turn to God these private desires act as brakes to our turning and moving into God and check
our progress. This is due to our habits of society and community no less than to our own
individual cravings for satisfaction. Indeed the ego itself acts as a brake as it is feeding on these
desires and manifests itself through them. We have our plant-ego, animal-ego and even when
we develop a supermental-ego it will proceed to develop systems of autonomous functioning of
spheres of desires. This we have if we observe ourselves, plant desires (torpor and stability call
tamas), animal desires (as activity and movement and perpetuation of desires called rajas) and
mental desires (of having and possessing and growing consciously). Consciousness itself
becomes a kind of desire-result. But since this consciousness that we have is but consciousness
of limitation and consciousness of need for a fuller experience, the Ultimate is something very
different from this type of consciousness. This obviously cannot be the nature of the Ultimate
Being which is infinite and omnipervasive and indivisible and Ultimate depending on no other
status or state beyond it. Our desires have also been habituated in the sense that we have all
been brought up to cultivate desires. Thus very innocuous mottoes such as 'Aim High' and so on,
leave the definition of 'high' out and thus men are pursuing the worldly height which brings out
the results of such ambition, sorrow, defeat and collapse of ideals of the outer region. It has
been clearly shown through history that ideals of infinite extension of power and rule over
Nature and Man has met with defeat invariably. Outer power has a tendency to inflict self
defeat and dissolution, for it is not the intrinsic goal of man. True religious and spiritual life
seeks inward discovery of
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God rather than objectification of the personality of God or of oneself. Desires are thus the
central problem for man.
Ignorance of one's true nature may be said to be the cause of wrong desire. Ignorance of one's
present condition also is the second cause of wrong desire. Men do not know which is right
desire and which is wrong desire. We are in a world in which perhaps the wrong desire appears
to be right desire and right desires are said to be wrong. Surely the 'right' of Buddha had the
inward-turn whereas the same 'right' of modern man is outward-turn and the tables of
interpretation have been clearly turned. It seems to be a capital truth that there is a peculiar
process of Vivarta or inversing or upturning in the human mind itself which periodically makes
the right appear as wrong and wrong appears as right. The meaning however, in this inversion
does not remain the same as in formal logic. It is precisely the business or task of the Supreme
Consciousness to reverse or inverse this inversion and lead to the proper spiritual perception of
the reality. It is a task which the Divine Consciousness alone can perform since it alone will
modify the workings of the ego which is the maintainer of the system of inversions through
habits ingrained by desires of particular outward going type. Thus the obstacles for ascent of
the individual to the awareness and experience of reality are capable of being overcome or
crossed over by the Divine Consciousness working through man's heart and carrying him to the
higher centres or spheres of reality experience.
All men are aware more and more in a world that is expanding and becoming one in saying that
the 'old' man is no longer enough and that the 'old' mentality is a bar to higher and larger work
of God. Both in the material and in the spiritual sense man is inadequate and confused.
Expansion of his
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desires only develops ambitions which cause more and more estrangements and conflicts. The
upward radical transformation. The fixed ego of ours has to become a plastic and spiritual
vehicle of the Divine Nature.
Desires centre round the ego and reinforce it and, therefore, they have to be seen as obstacles
to ultimate realization of God who is the Ultimate. God indeed is transcendent to all our
conceptions of Him.
Therefore, the Prayer starts with the statement of our Goal (upaya-purushartha); the
impediments to that goal are stated next so as to seek God as the helper and power to reach
Him. Lastly, He is sought as the means (upaya). Vedanta indeed stated that God is both the
means and Goal of man.
In this connection ancient seers of the South have found that the great system founded by Sri
Narayana and sponsored by Sri Krishna called the Pancharatra stated that true prayer has to
contain the essential ingredient of integral surrender. This self-surrender to God should contain
the basic limbs of (i) Anukulasamkalpa (willing the helpful), (ii) Pratikulavarjana (renunciation or
abandoning of that which impedes or obstructs of realization); (iii) Goptrtvavaranam the choice
or choosing of the goal proper to our endeavour); (iv) Mahavisvasa (faith supreme in the Guru
or Master or God that He is competent to save); (v) Atmanikshepa (offering of the soul itself or
placing it at His disposal); and lastly (vi) Karpanya (utter dependence on God for everything). Sri
Ramanuja and Venkatanatha called this nyasavidya. In the Prayer given by Sri Ram Chandraji we
have in fact, the stating of the third limb Goptrtvavaranam, first then the Pratikulavarjanam,
and thirdly the utter dependence on God and placing of oneself under the Master for the
change and growth and development and attainment (Atmanikshepa).
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It is thus seen to be the simplest prayer which has a direct appeal to God for a direct approach.
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Commandment - 3
Fix up your goal which should be complete oneness with God.
Rest not till the ideal is achieved
As already pointed out it is necessary to know one's goal and that is God. But oneness with the
goal is not merely knowledge or even a vision of God but oneness with Him. Sri Krishna says
that one should know, see and enter into Him. Master similarly speaks of the three stages of
our process as sarupyata, sayujyata and laya at each knot. In a similar way one first knows and
sees and enters into the Ultimate. Usually men see first and then know and hardly enter into
the Ultimate, since they think that knowing the Ultimate is the goal. Therefore, if one wishes to
attain the highest stage in Yoga or union, then it is necessary to seek oneness with it. Our will
must, therefore, never be for lesser levels of existence but the Highest. For this an unwavering
faith is necessary. Earnestness is necessary and such an earnestness is something that requires
one's seeking the Infinite Being within oneself and get absorbed in Him. It is, of course, difficult
to get staunch determination, but it is nonetheless necessary, and God Himself in several subtle
way helps even in the formation of such a determination and faith. However, the soul knowing
its weakness at first should dedicate all its being to God and accept all as the gift of God and
this leads to development of faith in a subtle manner. As Sri Krishna has stated, if one but
surrenders to Him, that is, chooses Him as his goal and all, he very soon begins to change and
attains the stage of inward determination and becomes a good man (Ksipram Bhavati
Dharmatma). The power and primal force begins to flow steadily into oneself and helps the
ascent to it. As already stated, God
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is not only the goal but also the means to Himself, and indeed no one can be the means and the
instrument of our ascent other than God alone.
One should thus develop constant remembrance and long-ing for God
(Ananyaschintayantomam Ye Janah Paryupasate, Tesham Nitybiyuktanam Yogaksehmam
Vahamyaha) which alone lead to the constant watchfulness of God.
Thus one must fix one's goal as the Ultimate and constantly strive towards the attainment of
oneness with it.
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Commandment - 4
Be plain and simple to be identical with Nature.
I would like to say that we have to understand by the word 'Nature' the nature of the Highest or
the Ultimate. In Indian thought Nature is usually translated as Prakriti, the original matrix out of
which everything has come into being. This may be said to be God or His will or His Kshobha or
even His Maya or power (Sakti). In a sense once the Kshobha has occurred it begins to move or
stir and the oneness becomes manyness and flows in all directions. At the beginning there is
close oneness being maintained with each one of the many. Each particle of the many is full
with the power of the Central Being and as such could be said to be One Many, or a manyness
that is with oneness (visishtaikya), or a oneness which is many (visishta). But as the many begin
to radiate or fall into the directions creating the several planes like the Parabrahmanda,
Brahmanda, Pindas and Andas etc. they lose contact with the Oneness or the Centre and even
fail to resemble that primary condition. This is due to creation of private fields consequent on
the process of flow that gives rise to knots or Granthis. The pull exerted by the particular
movements, which almost become gross particles or individuals, tightens the knots and the
connection with the source is almost lost though not entirely since it cannot happen. It is only a
conceptual fiction to hold that there are absolutely individuated particles or souls for at no time
can they even exist without the central power sustaining them. However, our present condition
is very much like that of a lifeless stone that does not reveal the living force which animates all.
They could be stirred into being and made living when it is turned inward to its own centre.
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But the Master describes with an illustration taken from life how one manages to get into more
and more complications through desire. This is such a common experience that it also is the
subject matter of most cinema films which in turn lure others into the same complications both
within and without. The dangers of drama and cinema do not lie in the subject-matter or story,
but in the subordinate rousing up of unnatural desires, desires which take one away from the
central purpose. It is a peculiar weakness of the modern man that he thinks he can realize the
ideal of living untouched by the forces of desire even when in the midst of all temptations even
like Suka. However, Vairagya is necessary for becoming like the Centre or the Goal. The
beginning is ever simple. It is uncomplicated or plain. If one should seek oneness with the
Centre one should become simple and plain even like That. The only way of living like a lotus
leaf untouched by the water Padmapatraiva Ambhasa is to reach the centre, and then
experience the world, for then one does not lose oneself by hypnotic self-suggestions that are
governed by desires.
It may be asked how, if twists and inversions happen when there is the flow of spiritual energy
from above, there can be the simple and plain kind of living? This is possible when the knots are
loosened and without preventing the free flow of the Highest Consciousness in Its own manner
through all the knots. Even the so-called inversions would lose the typical distortions which
happen when there is loss of continuous flow due to desires and deviations. The continuity of
the Supreme Consciousness being maintained one feels the peace and fulfillment all through
the planes of the Parabrahmanda, Brahmanda, Pinda and Anda too. This is living according to
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Nature, identical with Nature and this is plain uncomplicated, unarrested and uninterrupted
simplicity.
Our true Nature is Divine, and we should live according to the true nature of the Divine.
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Commandment - 5
Be truthful. Take miseries as Divine blessings for your own good and be thankful.
This is one of the most difficult commandments especially as we are not able to see the
rightness or justness of our sufferings which are of all sorts. For no fault of ours we find
ourselves humiliated and hurt and we begin to question whether there is any justice anywhere.
The trouble seems to be that in a relative world, what is one man's joy is another man's misery,
and the setting of one's rightness above another's seeks to be difficult. There are different
criteria about what is just. It appears to be just to punish anyone who had the fortune or rather
misfortune of having been born in a higher class or caste and to readjust the order of society so
as to make the low class or the poorer class the higher class. The haves have to be made have-
nots, and this is said to be restoration of justice. So also we find that with varying difficulties the
concept of justice is so thoroughly ambiguous and relative that there is no (one) absolute
principle by which one can say that this is just. Even in regard to our health where the
restoration of it may be said to be our aim, we have different voices, which have no concept of
health as the goal while real health is that which makes one really a thinking and intelligent and
wise man, rather than one who some how is protecting the body for the body's sake.
Since this justice of the world's activities and the deserts that one gets seem to be inscrutable
men are in despair. The only way to see our way through this maze of despair is to practice
truth to oneself and in one's life without caring for the consequences of such life. Thus the
practice and habit of truth-
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speaking, and truth perception will entail the change of attitude to the problems of justice. The
reality then begins to appear as it is. Master Shri Ram Chandraji points out that the life of man
should be in conformity with the highest state which alone will make us see truth as it is and
make us arrive at the knowledge. 'It is as it is'. The Upanishad (Isa) speaks of the soul that sees
things as they are in themselves (tathya) eternally or from beginningless time as a kavi, a
Paribhuh, as Swayambhuh, poet, all becoming seer and self creative seer. Plato indeed speaks
of this truth speaking as fundamental, but truth speaking cannot even take place unless one
devotes oneself to the highest goal or aim of life. Justice will not appear to one who is all the
time engaged in doing the unjust, thinking that he is doing the just. Unspiritual life usually
breeds these inversions of value and truth, so much so that the truth begins to appear as
falsehood or lie. Indeed Plato in the 'Republic' very apologetically and ironically says that he will
tell a lie or a false story in order to illustrate his point, and the great scholars in the West
seriously have argued that he told a lie and wished to use lie in order to preach truth or make
one accept his conception of truth. Nothing can be more absurd than this for inverted men
hardly can see reality as it is and truth to them appears to be false. Similarly Sri Yamunacharya
in his Gita-commentary speaks of the extraordinary psychological difficulty of Arjuna as not so
much lying in his view that 'the false appears to be true' but that it lay in his taking the right
view to be false, for he considered his dharma to be adharma; and the entire Gita is undertaken
to dispel this most serious error. Similarly we find we take our present miseries as unmixed evil,
humiliation as evil, and so on, and we think in the converse that the joys and pleasures and
wealths as unmixed blessings
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of God. This is about as mistaken a view as any that can be taken, for we are obviously suffering
from Vivarta or inversion (which is the best translation of that original term, and not illusion,
though the illusion arises from and can arise from this inversion). Thus what are God's blessings
could be mistaken as punishments and what is intended to purify man as injuring him. Many a
man and woman, child and widow, have complained, about injustice of God, the poor and the
lowly have always cried to heaven against the death and disease that overtaken them as well as
the deep indignity of life itself to them. Death seems to be a good friend, alas! Suicide is seen to
be the only way out of this disaster or loss of faith in the world and men and nature and finally
in God Himself.
Such being the case it almost appears than men come to spiritual organization for knowing the
meaning of their misery and suffering, and getting rid of them, but if we say that it is God's
blessing the whole explanations, to say the least, is disappointing and disquieting. So hopeless,
is man's condition that it is obviously difficult to convince himself of goodness of evil or rather
of what is misery and humiliation. This being one of the greatest difficulties of spiritual life one
cannot get over this by any means except by the Grace of God and the Master Himself. If, of
course, such a grace seems to be lacking, then it is that one turns against the whole spiritual
way of life as meaningless. To be thankful for our miseries and trials obviously flows from the
fact that all that occurs is owing to Divine Will. Master indeed writes (in a letter) that since God
cannot but be good all that occurs is good and no one can think even that God gives the evil or
the wrong, or that adharma even prevails. If this problem is stated in this manner then it
becomes clear that one need to nothing but accept one's fate and suffer through
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all this, and to seek freedom from misery is to accept it as God's gift. Adharma and Dharma
begin to have no opposition between one another. But perhaps it may be said that one pursues
dharma because it shows your love of God rather than that it is dharma, and you would indeed
do anything that you are instructed by Gurus as Dharma even when it goes contrary to your
cherished traditions and conscience.
However, the commandment is unambiguous. One who accepts this path must accept all as
God's gifts and be thankful. This demands more faith than reasoning and depends on it more
fully than anything else.
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Commandment - 6
Know all people as thy brethren and treat them as such.
In this world all religions and groups desire that each of its members should call the rest as
brothers; if women, sisters. This has become so common because all of them believe that we
are all born of one source and in another sense we are all going to the same common source.
So we can be brothers, because, of our origin from God or One God, and we are all brothers
because, we are going towards one God or Goal. The usual meaning, of course, is an extension
of our being born of the same mother and father. In a world where truth and non-possession
are prevailing it is clear that brotherhood involves participation in the common good life, but in
our world today since possessiveness and desire are governing our minds and thoughts,
brotherliness is forgotten, and to speak of brotherhood is to be in conflict and rivalry.
In a discussion among Satsangis over Master's way of treating and addressing everyone as
'brother' or 'sister' in accordance with Commandment No.6 of Natural Path, the Master himself
pointed out, "we have to know all as brethren because they are really so in relation to the
Father Almighty, whom we constantly remember and get nearer by knowing and treating them
as such. Actually treating everybody as 'brother' creates an atmosphere of peace in ones own
heart and all around, which is so essential for the abhyasi's own spiritual progress, and creates
conditions for the progress all around".
Therefore, when we speak of treating every person as a brother it is in respect of helping him to
reach the One supreme or Ultimate Goal in all manner of ways. We must see in him a
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soul striving for peace and inward growth and union with God.
When speaking about the seventh Granthi in the Anantki-Oer, Shri Ramchandraji has spoken of
its being in the Brahmanda and that all rishis (including Durvasa) get their powers from it and
passed it on for work in the world (pinda-pradesh). Brotherhood may mean that one out of love
wishes to impose transformation in another also, and thus bring lot of misery or weeping to all
people, even with good intentions. Force cannot enforce the change but for a brief while; and
therefore this power cannot be used at all for change unless by God himself and most probably
Rishis use it as instruments of God alone.
Brotherhood in a subtle sense means to change in a spiritual way or satvically the heart itself
and make it seek inward peace and spiritual growth. This service must be done without
harshness or cruelty but dispassionately and consistently. An Abhyasi must help others to come
to Abhyas and participate in the peace that this practice grants even on the first day. There is in
every one undoubtedly the fraternal feeling and this comes out most when one has achieved
some good or some deep sorrow. The former requires sharing as much as the latter. Most
people require to be congratulated or condoled. Indeed all persons require to be condoned or
excused their sins also on the same basis, appealing to the basic principle of humanity, (to err is
human, to forgive is divine) and sympathy and so on. The great teachers of mankind have
always insisted upon this fraternal aspect of all reality and this is not limited to human beings
alone but also animals and plants which have gone further down in the process of grossening. It
is true some of them are ascending and some are moving downwards (urdhvamukha and
adhomukha) which are by Sri Krishna
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equated almost with the daivic and asuric prakritis. Obviously those who plead for the
fraternity confuse between these two and think that all mankind is one and has one direction,
and that whilst both have the forms of men they have different directions for ascent (for the
ascent to the one appears descent to the other).
How then can it be said that all persons were to be treated as brethren? The truth is that the
ancients considered them to be brothers but brothers in opposition rather than in conjunction
and unity. It is just possible that because of their opposition they make this world-process move
either way and without this conflict there can be no world at all. The Antharmukha and
Bahirmukha or Pratyak and Paranmukha beings are indeed our problem of the original evil, the
struggle of God and Satan and so on. Avatars undertaken for the purpose of restoring dharma
had invariably been through Divine Force or battle for conversion or transformation of the
Asura and Rakshasa through Danda (punishment). Sama, Dana, Danda, Bhedha are the four
means, of converting creatures to the dharma. By persuasion, by gifts and by dialectical
argument and lastly by force or punishment men have been educated. Perhaps we may see
clearly that these four ways are suitable to four types of men or all may be required in some
cases. Fraternity will be imperilled if only force is used. These methods are all political, and
social, and hardly spiritual. But it may be said that these methods are not all fraternity-
encouraging.
Brotherhood concept thus has entirely to be removed from its social setting and turned to
spiritual assistance and without any distinction. In spiritual life it is necessary to discover the
nature of man and accordingly offer assistance as elder brothers on the path. Master calls all
his followers or disciples
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associates, those who are associated with him for the great work of liberation of man or oneself
and therefore offering free service to all those who aspire to know their nature. This fraternity
is in service and realized through service of every one in the same spirit that animates one's
own spiritual aspiration.
The whole world is one and it is one of the greatest ideals of the human race to achieve this
fraternity of all races. Mostly thanks to the growth of science and the impact of man on man,
we are realizing that despite the divergent tendencies of certain types of men every where, the
human being is seeking to get over the threat to its very existence. A world government is being
thought of as the most feasible method of saving humanity itself from self-destruction and
annihilation that means annihilation of all life itself on this planet thanks to science. But
fraternity is not capable of being merely realized by the mere concepts of economic equal
distribution or even by the removal of all those conditions that breed war and strife and rivalry.
Spiritual disruption that has been underway has to be removed and spiritual unity has to be
forged in the hearts of men as well as in their ideologies. It is surely a great thing that though
materialism has scored victories, it is not so much matter but ideology that moved it to such
expansion of its claims for equality and fraternity of all peoples everywhere, though people
have been reckoned as human when they conform to the theory of working class or the
proletariat. We are passing out of that rigid limitation of work to manual labour, but we are
already in the equation of work with clerical and supervising. Unless real education becomes in
its true spiritual sense possible, brotherhood will remain an idle concept and an ideal that can
only be spoken of and cannot be practised.
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So in our Samstha we do not make it a catch-phrase. It is a working concept for self-education
and growth of all abhyasis and leads to sharing in Ultimate Grace and transformation of
ourselves into Divine nature. Spiritual force is all that we can have for mutual help and
transformation. We must pray to God for the welfare of all creation Lokah Samastah Sukhino
Bhavantu. The compassion of Buddha or Ashoka is not so much for the physical and the
economic miseries of mankind as for the spiritual distortion and perversion of man which they
sought to rectify as brothers of man and all creation. The true passion of the Guru and God is
precisely this effort which they take for saving the souls from wandering into the wilderness of
materialism. Pray for the change of all men towards the Divine and seek to assist all to change
themselves. God alone is our refuge and guide and power to lead us to that society of spiritual
brotherhood all the time and forever.
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Commandment - 7
Be not revengeful for the wrongs done by others.
Take them with gratitude, as heavenly gifts.
The seventh commandment instructs that one should not be revengeful for wrongs done to
one by others. One should treat the acts of such kind emanating from any one as helps towards
purification.
This is about the most difficult of the commandments to follow or even to think of. In a world of
action and reaction of forces said to be opposed to one another as godly and ungodly, good and
evil, it is really necessary to think afresh on this problem and commandment.
Shri Ram Chandraji reminds that the entire philosophy behind this Abhyas or Sadhana has to be
considered. The original condition is one of Santhi or peace and it is coolness itself. Earlier it has
been shown that all activity has increased heat and light and consciousness and finally misery
has resulted from this excessive heat. These radiations from the Centre are thus the natural
processes which however, tend to give up heat and return to the original state or coolness. We
know that we all seek the night and also coolness (of course, not in excess). We all seek sleep as
the period of rest or restfulness. The periods of meditations are for the sake of returning to this
coolness or Anantha or Santhi. There is a law called the Second Law of Thermo_dynamaics,
which says that entropy tends to a maximum (entropy being the state of rest of non-motion or
non-heat). The whole world is working according to this law. This will mean that even the sun is
finally to become without heat; of course if nothing intervenes to lift it up from that condition.
All of us seek rest normally unless activity is
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needed for the preservation of the body or system. If nothing intervenes, entropy will certainly
tend to become absolute or maximum. We know also that when a particular place is rendered
very hot, due to the lowering of pressure, air from neighbouring places or surroundings begins
to rush in to increase the pressure and relieves the depression and the heat. Even so when it
passes to the place of depression through the extreme urgency of the condition, there happen
typhoons and gales of velocity which indeed do uproot the trees and damage buildings.
Similarly, when the individual's misery or heat increase there is set up naturally a force to
relieve the same, and in that process there happens damage too. Man thus finds that instead of
lessening his misery more has been added. He becomes agitated against the relieving force
which seeks to lower the misery and the heat (tapa). He endows that force with animosity and
enmity. He entertains hatred towards it. He opposes that force with all his might and in the
process brings into being more heat and misery. This leads to a cycle of actions and reactions.
An intelligent man should see that an inimical force is but a friendly force that is removing the
obstructions or the heat and misery. It was said that if a man strikes you on the right check
show him the left, for by that process he removes the obstruction to his own progress and
helps the removal which was shown to be necessary by the so called inimical force. Thus it was
also said that 'in humiliation lies supreme glory'.
Revenge is natural to the order of ignorance. What is produced by it is greater misery. Most
probably, it may even be said that our revenge is the cause of building up of the so-called
Suksmasarira for the sake of transmigration from body to body, not so much to evolve but to
take vengeance against our foes or enemies. The desire to take vengeance is certainly
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a major element in our misery-cycle, so much so, if one does not wish to be caught up in this
cycle of vengeance from life to life one must renounce vengeance. One should develop love for
one's enemies, for an enemy is a friend estranged, because of his function of removing our
impediments. It is true that such an estranged friend is not aware of the good role he is playing:
he may even become wicked and ferocious and murderous too: but the new point of view of
spirituality will disarm all vengefulness on our part. The Gandhian view of nonviolence is
capable of being considered as the expression of this power of love to overcome the
vengefulness, but it can be seen that so long as the aim to convert the enemy is dominant it
does not really mean that love that seeks to thank the evil-doer for the good turn he has done,
the surgical operation that he has performed in removing our impediments which we could not
ourselves remove. If we think that all this world is indeed governed by One Supreme Godhead
and that nothing happens without His Will and according to His law then we shall thank God for
all things that occur. This is the meaning of the Sloka of Sri Krishna: Sukha dukhe samekrtva,
labhalabhau jayajayau ... -- (making equal both pain and pleasure, gain and loss, victory and
defeat ....) one should seek to attain the Sthita Prajna state - the state of well-established
Prajna - deep peace.
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Commandment - 8
Be happy to eat in constant Divine thought whatever you get, with due regard to honest and
pious earnings.
The food that we eat must be firstly piously and honestly earned. Unrighteously earned food is
like poison to the very system. Foods are of good quality when they are Sattva, both regards to
the means and with regard to their quality as such, that is which have sattvic nature, as
distinguished from Rajasic and Tamasic. Tamoguna foods produce inertia, perversion, sleep and
so on, whereas Rajoguna foods are those which increase heat and perverse activity and passion
and more desire. Sattvic foods grant lightness to the system and help making the Indriyas of the
body do their allotted work (Dharma) skillfully and efficiently. The body is made up of several
organs all of which are intended in a sense to develop skilful work and efficiency; and they have
right activity as well as wrong activity. Desires feed the wrong activity or make for wrong
activity and inertia too, whereas work in the consciousness that this body is for work of God or
liberation from the body's inertia and desires for doing service to God or to know God will not
bind man (Na Karma Lipyata Nare). Karmas performed with the awareness that all belong to
God will not stain or touch man. Sattvika-Bhava is necessary, along with the same there must
be Sattvika-Food. In our ancient Ayurvedic Materia Medica (Dhatu-patha) we have clear
instruction about the value of our food, different kinds of vegetables whether they are Satva-
producing or Rajas- producing or Tamas-producing. This wholesome method has been
completely forgotten nowadays when the hotel-keepers and chefs prescribe what is tasty
according to their capacity to tempt an eater to ask for more of it. Thus appetizers are
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being created which create more and more desire. The modern civilization is a dinner
civilization.
I remember Svami Vivekananda called Hinduism kitchen-religion; it was rather unkind of him.
There is a great truth if it is said that eating is not the primary test of religion, but perhaps he
was referring to the exclusiveness and privacy of eating some people have counselled. The fact
is that eating must be done in the consciousness of God, the giver being God, and in fact it is for
God that one ultimately lives and eats to live rather than lives to eat, which is its inversion. We
all know that there is some truth in saying that if any man casts his eyes on another when
eating and says that he is a good eater or that child is eating nicely that man or child begins to
develop nausea for food. There is an evil eye in this. We also know that the modern dinner
system, whilst it may promote certain classes of persons, is unsuitable to spiritual purposes.
The have-nots of food do envy the haves of food, and we are having today the food-crises in a
psychological sense, in so far as all are demanding more and more food and of all sorts and
kinds for all irrespective of real needs. Indeed the unscientific goal about the health leading to
feeding and fattening of man thanks to what is called the calorie need per capita is one of the
worst phenomena that we have. It does not mean that men are becoming healthier or better
capable of work.
Simple food, food that has not been got by ill means or cruelty, food that is wholesome and
Sattvika, food that will promote spiritual thoughts, moderate and sweet or pleasant rather than
pleasure provoking and passion-and-desire-increasing, is basic to the proper maintenance of
our bodies. It will not accumulate darkness within, and will make all organs
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obey the supreme consciousness and unknot the whole and link us up with the Divine.
Sri Krishna has spoken about the importance of this food-management. Shri Ramchandraji has
also spoken about the same. The upanishad has pointed out that Annam is Brahman. It speaks
of Prana as of the Bhuh (this world), and Apana as of the Bhuvah (mid world), and Vyana as of
the Suvah (higher world) and speaks of Annam as that which is of the Mahah world and it is
with Annam that everything becomes big or Mahat (Mahiyante). Annam here does not mean
ordinary food but by which all things live and grow or evolve. God is verily the food or nectar
which a soul drinks and grows into His nature. It is not this food that makes one grow but the
Divine-prasad (grace food) given by God with blessing that makes one grow, that increase one's
real being (sattva) and makes all organs work properly (dharma or artha). The Veda rightly
insists that very earnest seeker after Divine life must therefore sprinkle his food with the
mantra: By Rta do I sprinkle my satya (existence or being) and By Satya do I sprinkle my Dharma:
Satyamtva Rtena Parisinchami, Rtamtva Satyena Parsinchami. This is the basic truth about food.
It follows without saying that questions regarding the eating of animal food etc... are to be
discovered by each individual as not conducive to the spiritual development though they may
be compromise formula for those who follow the paths other than spirituality. The subtler and
spiritual the food that one eats the more perfect becomes his capacity to respond to the Divine
force that is always flowing into one. Indeed in a sense it is that which gives such power to
spiritual men. It may be perfectly possible that some may claim the spiritual force to be capable
of changing the bad food into excellent material or transform blood and wine into spiritual
food:- the veera-marga
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tantrics have held that the panchamakara could be utilized and sublimated into spiritual forces.
Mada, matsya and mamsa are said to be necessities on the sadhana. Such a view however
tempts the worst possible developments and should not be undertaken.
We are seeking the Ultimate. The Ultimate discards all desires and anything that produces
desires or intensifies them must be said to be nishiddha or prohibited. Thus constant Divine
thought is necessary and one must receive all that one gets or earns as given by God. The
Ishavasyopanishad puts it: Tena Tyaktena Bhunjithah- renouncing that any thing is yours (i.e.
thinking that everything has come from God as Prasada), one should enjoy (be happy) that
which is given (Yadrccha Labha Santushti).
This will make all organs, organs of God, oneself the body of God, and no activities will go
perverse or bind one. Desirelessness will be improved and one begins to get the glimpse of the
Ultimate in oneself.
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Commandment - 9
Mould your living so as to rouse a feeling of love and piety in others.
The ninth commandment is simple and straight forward. It says that one should live in such a
way as to arouse in all or all-round a feeling of love of God and pious living. One becomes
imitable and an example to others. Secondly, it provokes not love of oneself or for oneself but
to God. For one begins to ask oneself how it is that one lives so nicely as to evoke love for the
individual himself because of the love that he has for God. The Brhadaranyaka Upanishad states
that not for love of oneself does one love another, nor for the sake of love of another does one
love him, but for the love of the Supreme Self or God does one love another. Because he sees
God as the source of all life and love does he love everything or rather does he not shrink away
from another. This view-point of God towards man and all is what is natural, whereas the way
to love things in this world for the pleasure they give and so on is unnatural. God shines on all
equally in so far as He is the inner force or Anna (food or spiritual power that sustains all
according to their status and evolution). Our aim being to reach the highest we mould ourselves
in the manner of godly living and godliness which is precisely the experience of love to all.
Unless one loves all one cannot get the return of love. Love leads to real piety because it is the
love of God in all and it is selfless.
God's Nature is similar to that of the sun. His love flows to all in equal measure. One who loves
God also begins to love all and draws all towards the Divine. The Kenopanishad states the
condition of one who loves God. All beings seek him
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with love. Thus one develops the Divine nature when one loves God only and thus stirs the
inward love within each and every one. God's approach to each individual or being is
individualised and unique. This is the occult mystery of the unity of the One and the Many. The
One manifests in the Many and in diverse ways It links Itself up with every one individually.
There is only the unity of the source which relates all to one another. Thus in the Natural Path
we link up ourselves with God through love and discover that we love all and that others love
us with Divine love. Even if in fact anyone seeks to love us differently it is our duty to make it
possible for them to love us through Divine love or love us for the sake of the One Supreme and
Ultimate Godhead or Reality.
It is true that Reality has a peculiar fascination for man which is distinct from the fascination for
man which the unreal has for him. Our work is to withdraw from the fascination of the many as
many and seek love of the One which is the essence of the many.
In spiritual life one has to learn the three 'R's - ridicule, repression and respect even as in
ordinary life of education people say that one must know how to read, write and do arithmetic.
One who loves God is ridiculed at the beginning; if one gets over that state he finds that others
put hindrances of all kinds before him and if even then he persists and goes indifferent to either
ridicule or repression people begin to be serious and seek to know why anyone should seek
God and not the world. A shock thus coming to one leads to reevaluation and naturally one
reaches the state of love of all and gains love of all.
Master speaks of the deserts of love only when one reaches the higher states. However, to
practice the love of God in one's
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everyday life is to gain the love of all others who see in him the same essence of Being.
Nature is indeed working her own natural way and if one lives in conformity with her then he
also becomes more and more attuned to the Ultimate Being.
The most natural way or living is Godly life for man and this life cannot be in contradiction to
any other way of life when it is lived naturally. Man goes beyond the realm of hatred and
passion and rejoices in the Being of God.
A truly Godly life is possible only through the love of God and such a Godly life produces in all
beings the love and the piety that is central to the very life of the Abhyasi.
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Commandment - 10
At bed time, feeling the presence of God, repent for the wrongs committed. Beg forgiveness in a
supplicant mood, resolving not to allow the repetition of the same.
The relationship that a devotee has to the Master must come to the fullest extent so as to
mean to be one between Master and slave. This is called Dasatva or Dasabhutatva. This is the
dependence of the slave on the Master that he is almost nothing and this negation has reached
a high stage (Master has described this in the Anant-Ki-Oer as the IXth Granthi). It is at this
stage that one begins to experience two things at once, one's connection with Bhuma (Infinity)
and one's nothingness apart from the Master. By thus becoming a Bhakta (which is again one of
absolute dependence on God and Master), one becomes nothing because of exclusive devotion
to the Paramapurusha or Master. This brings about vacuity in one's self and one's centre
becomes God. This the Master has stated is like being born in another world. Thus we practise
the presence of God. God's eyes are directed or attracted to oneself and it is thereafter His
work and direction. This state is our natural state, the state of utter dependence on God alone.
It is described as Akinchanatva - nothingness.
It is true that we are asked to practice this from the very beginning. Engaged as we are with the
world our activities do not at the beginning has this entire dependence on God or God's
direction. Thus all our activities are imperfect. Imperfection is the cause of our wrong doing,
and imperfection results from our not being in full negation of ourselves or being nothing in
ourselves. Thus wrong thoughts, deeds and speech arise. To recognize them as such is
necessary. Thus one
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reviews one's whole day's thoughts and talks and actions, and begins to discern the imperfect
manner of doing them. The keeping of a diary is helpful not merely for the purpose of noting
our spiritual experiences but also of our wrong doings, doings done on our own initiative and
without practice of God's and Master's presence and direction. It is necessary to review these
and note them so that the mere entry of it in our diary will automatically draw the attention of
the Master and speed up the process of rectification and purification. Repentance is for the loss
of practice of nothingness and of presence of the Master. Confession in religion has this same
purpose but being made into a technique it is likely to lead to abuses. Confession in private or
in public have no basic value unless one follows the same up to rectification or seeks God's
power and help to lead him upto that stage when he will not ever go wrong: this is perfection.
Thus by practising the presence of God and seeking his guidance and treating God as one's
confidante and true friend one gets nearer to Him. Man has, it is well known, three kinds of
impurities which are Mala, Superficial impurities or dirt, Vikshepa which are unreal projections
of desires and so on for enjoyment, and lastly Avarana or layers of grossness which overlay
themselves on one and drag him down and restrict or indeed separate him from God. Removal
of these is possible only by continuous Abhyas so that one is taken nearer by God. Of course, it
is God who finally or rather from the very beginning removes them and comes daily nearer and
nearer to man. But one should on his part at least know that he suffers from them and wishes
to get rid of them. There are so many who consider them to be excellent qualities of man. This
inversion of thinking has to go. Much of our trouble arises from the wrong appearing
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as right and the right appearing as wrong. God's guidance alone can help us to see things in
their true nature.
Thus one begins to improve the next day and feels Master's presence becomes one persistent
conscience in all doings hindering us from repetition of the wrong acts of the previous day.
The bed time, as has been spoken of under the first Commandment, is the time of rest and
contentment, of recuperation and remembrance and quiet recollection is possible. This is the
best time prescribed by nature for recollection and reviewing and linking oneself with the
Master. This Commandment thus is very important as it preaches the practice of constant
remembrance of the Master through day and night and always.
Thus do we pass from the Unreal to the Real Asato Ma Satgamaya of Upanishads, with the
guidance and grace of the Master.
OM TAT SAT
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Time and Mysticism
Time and Mysticism
TIME is indeed one of the most important categories which had varying fortunes in the history
of Philosophy.
It is well-known that time walks at divers paces with divers persons. There is such a distinction
as subjective time and objective time or subjective duration and objective times, or standard
times which vary from place to place. But the Indian conception of time is that Time can be
defined generally as having triple stages or successive moments such as the past, present and
the future. It is irreversible though events may be cyclical. Time extends both sides up to
infinity. And the secret of Time is its present tense according to some well-known thinkers not
because of the other two being irrelevant but because the present has the consequence of the
past within it and has the potency of the future within it. If we know the 'Now' then we know
'all' about the Time. But some thinkers hold that this approach to the problem of Time as
successive triple moments connected closely with the concept of Negation (abhava) is
unsatisfactory as also the theory that time is but the divisions of the day or month or year into
arbitrary 24 parts or 60 ghatikas and 60 minutes and seconds etc., till we come to the
infinitesimal indivisible span of time (truti). This is spatialised Time say some thinkers.
Astronomical times are different from the temporal times and differ according to some
arbitrarily chosen measuring rod, very valuable for close social work. Thus some hold that this
kind of time is binding because it is socially regulated and adopted by all by convention and
being a social contrivance and convenience an illusion or unreal in the real sense of the term.
Relatively it is infecting the concept of Time and therefore time itself is relative.
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The whole problem of Time must be viewed not indeed in this manner but in terms of the
larger standpoint of the 'ingression' of the eternal in the temporal which is characterized by
different grades of times or durations or measures (chandamsi). The subjective conception of
Time as the process of becoming and not the arbitrary social (spatialised) time, is valuable. The
speed of time is calculated by the vigour which attends upon the upward process. In matter the
speed is reduced to a dull uniformity of repetition without any attendant variations, (Tamas).
The speed of life is at a new tempo indeed very much different from the speed of matter the
most attenuated or wavicle-form. Kala thus is different in the level of the mind - which has
become a classical metaphor of the highest speed - manojava. Higher levels of consciousness
have higher speeds so that the succession is ultimately reduced so far as the lower level is
concerned to simultaneity. Contraction of time or slowness occurs. Equally this entails the
contraction of space or distinction between the intervals between two points. Thus the
problem of time turns out to be the problem of space also, and the solution of the problem of
Time is the solution of the problem of space. Ultimately this turns out to be the problem of
energy, of consciousness or intelligence. The differing paces of movement are available in our
own organism and there is multiplicity of motions each with its own unique pace and form
which are harmonized by the interrelated laws (rtas) of the Highest Spirit, the Unmanifest
Eternal directing and ordering the harmonious concord of the several planes.
Time thus is a mystery of manifestation of the diversity extending from the most slow and
spread out to the most speedy and concentrated movements. Their coexistence needs
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Time and Mysticism
explanation from the mystical standpoint. To say that time is but the activity of Maya or the
supreme delusive power of Spirit which simultaneously displays illusions to the individual and
confuses him by interpenetrative confusion between fancies and fantasies, as the Yoga-
Vasistha explains, is to miss the truth which does not so much refer to consequences but only
to the nature of this confusive possibility. The Mind is said to be the cause of all illusion - mana
eva manusyanam karanam bandha-moksayoh. The meaning is that some times we pass into
higher or lower speeds of time and therefore of space and levels of experience which are real
but because of the non-adaptation they are delusively pleasurable and yet of temporary (not
momentary) nature. Mind brings in speeds of instability just as desire brings in complications of
imagination and wish-fulfilment. There is a great amount of speculation as to what should be
the nature of Time prior to creation or even knowledge or, for the matter of that as to what is
the nature of Space prior to matter being created. If we are asked to hold the view that matter
is a creation, a new and original creation by God or Spirit, then there can be the notion of a
timeless eternity and a spaceless Vastness. The concept of akasa as the plenum within which
we have the occurrence of events or things (atoms or wavicles), defines the directions; and this
verily is relative to the individual atoms or groups of atoms or events or things or individuals. If
time is conceived in terms of motion or changes, then too we are wedded to relativity. But then
the philosophical assumption of a timeless and spaceless or dateless existence as a rational
need is unprovable. But if we could conceive of the other possibility that this is the state where
everything is in quiescence of Peace, and it is precisely this state that in some parts of its being
plunges into movement
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whilst retaining its own Peace in other parts (as the Samkhyans conceive of the evolution of
their categories only a fourth of the whole being involved an each state in modification), it is
possible to explain the double experience of Time and Timeless, Space and Spacelessness, Being
and Becoming-ness, Transcendence and immanence. The unceasing, continuity of time or event
neither refers to the same individual nor to all or the whole, nor the other alternative of
unperturbed stillness of everything or each thing - a position that might involve us in
assumptions of illusion of process and progress. Time and Space then are integral to our
experience and if we mean to transcend Time and Space it means something that is other than
their abolition. It is this meaning that is granted by the mystical consciousness of unceasing
devotion to the highest values of Truth and Eternal Being or the Divine Personality - the
Ultimate Summum Bonum or the Good which is followed under all conditions and at all stages
of individual growth. This devotion is the pursuit of the Divine with an one-pointedness and
absorption of devotion born out of the knowledge of absolute selfness of the Divine out of
whom flows all values and all reality. Space and time are limitations to the ignorant and the
pursuer of the little things of the body and pleasure. The transcendence over space and time
means just the setting aside of all limitations as interferences to the worship of the Divine,
attainment of the Divine. The transcendent love (para-bhakti) knows no limitation, and
recognizes none, not only of space and time and circumstance but of birth or caste or class,
status or livelihood, life or death. The philosophical transcendence is a mirage considered in the
context of the transcendence that is attained by the mystic. Time and Space become however
significant, and not the abstract abode of
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events or the evolution coordinates as Professor Alexander held.
Once then we have found that so far as mystical con-sciousness is concerned its set of vales do
not reject space or Time or the Akasa which is the plenum (Matter in one of its primal forms -
bhutas, which plays a very important role in the yoga psychology as the abode and indeed itself
nada - sound in all its fourfold forms of para, pasyanti, madhyama and vaikhari) - but utilizes
these conditions and processes for the manifestation of the Divine Excellences (lila) (or
possibilities).
The unreality of these is not the condition for this liberty of spiritual askesis, spiritual discovery
of values, spiritual realisation and evolution; on the other hand, we are made aware of the
implicit sets of processes that every state of devotion, knowledge, and action implies.
Thus when it is said that the primary secret of spiritual life consists in the will to practice
dependence on the Highest alone and none other, and not what many think a will to defy every
condition including the deity - one of the greatest truths of eternal life has been uttered.
Time, said Sri Aurobindo, is one of the factors in the ascent of spiritual life: (Synthesis of Yoga).
This is because the pace and the time of fulfilment or ripeness for the opening of the inner life
are not governed by the individual's consciousness at all but by the Grace of the Divine. This is
the view of all those who have been treading the path and though the elapse of time may be
slow according to the individual's reckoning.
Recently I reviewed a journal entitled "The Wind and the Rain" in which there was an article
entitled "The Indian Time-
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Table", by Mr. Willy Haas.* I shall mention the general thesis of that author. The Indian
Timetable is not like the European Timetable which is again different from the American
Timetable. He holds that the European Timetable or the conception of History is the continuous
stream of life, which has gathered all the rich heredity and culture of the past and is proceeding
towards the future. Thus the present is a consequence of the past, a child of the past,
conserving the traditions and heredity of the same, The American New World Time is a free
movement unconditioned by the ancient history of Europe and its cultural and racial
movements, starting a new epoch, save to the extent that the early settlers had carried with
them and what the new settlers are carrying with them into that country. But the general
movement is to preserve the moral righteousness of the past of their late country, from which
they had fled as refugees so to speak rather than the traditions of the other kind, which
repelled them. A new pace for civilization was rendered possible by denying the outer heredity
and conditions for the sake of an eternal principle of individual freedom and free society. A new
conception of progress - a revolutionary speed was rendered possible by this abandonment of
the past scenes and figures. Perhaps the American Time is the actualisation of the Bergson's
conception of Time as duration impelled from behind by the triple aspirations of liberty,
individuality and religion. This is mystical and ahistorical as compared with the European Time
which is purely historical. The severance with the historical time of Europe, from its tradition
and heredity was the higher purpose of mystical time. The withdrawal however was never
complete and there is a return of the
[* Prof. Haas considers that Time can be classified into Historical, unhistorical and ahistorical]
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Time and Mysticism
American to Europe for whatever reason it is not necessary to enquire just now.
The Indian Timetable is different from the historical European Time, though it has an historical
Time of its own - the metabiological theory of Avatars. It has also presumably an ahistorical
Time - though this ahistorical Time is more Vedantic, Absolutistic. It has in addition and
unhistorical Time revealed in its primitive beliefs in transmigration. After all India is a
conglomerate or amalgam of cultures of all strata of evolution from the most primitive to the
modern educated savant, in the Western sense of the term. Time accordingly walks at different
paces. The different paces of Time however are not widely separated or demarcated but there
is an inexorable tendency to mix and mingle with each other making life unpredictable. Time is
not relativised but interfused, and confusion is the result. Accordingly the future of India is
unpredictable.
I have just stated briefly in my own words his general Thesis. But it is necessary to enquire
further. He says that the Indian Time-Table is equivalent to the unhistorical theory of
transmigration, pseudo historical Avatara doctrine, and the mystic ahistorical Time.
Transmigration is the view which holds that life after death has a tendency to take up forms of
life which may be of any order, human, animal or even plant. The law of Karma inexorably
controls the kind of body that we are to take. If our deeds are human we take up a human body,
otherwise we are attracted to and attain to other types of bodies. The movement of the soul
from one type of body to another involves, of course, the belief in the existence of souls, life
after death, and belief in the principle that disposes our future according
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to deserts. The belief in transmigration is common to all primitive races. India also believes in it,
perhaps the difference is the primitive beliefs without any reasons whereas the Hindu has a
principle or hypothesis which explains the belief. But Prof. Haas considers that this belief is not
held but persisted in and that surely is a recessive dynamism. Totemic worship and taboo and
superstition have been proved by Sigmund Freud to the phenomena of the subliminal and
unconscious and irrational elements which, evolutionarily considered, have occurred earlier. To
retain belief in them and to act according to those beliefs is a regressive (if not pathological)
phenomenon.
But have the moderners been able to shake off this regressive movement? The superstition in
the transmigration has been sacrificed at the cost of letting loose the whole Pandora's box of
furies. Men need not take another body to be brutes; they have become brutes.
It was according to an ancient Sage that Goutama, the Buddha, made a profound remark that
men become what they worship or love. Worshipping and eating derive their meaning from the
root bhunj in Sanskrit. And on another occasion he made the remark that those who eat meat
will become the abodes of the animals whose meat they eat. The ancient superstition of
transmigration and the fear of transmigrating into lower forms of life prevented them from
descending down the grade of life. This worthy restraint has been given up. There is a supreme
wisdom concealed in the doctrine of transmigration when taken along with the doctrine of
karma. Love of life and seeking to lift life to higher levels of being are implicit in this doctrine.
The individual soul does not change its individuality as Prof. Haas thinks but only its sheaths or
personality in the course of its transmigration. It is undoubtedly
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a point to insist that the individual has not the memory of his past life and therefore the
doctrine of transmigration - both forwards or backwards - is refuted. But then are we certain
that there is no biological memory, instinctive memory in the animals and ourselves. The Indian
Yogi holds that it is possible to know the past lives fully and know the whole history of the spirit.
Perhaps it is incredible to us. But so many things are incredible - have always been.
The second important element of the Indian Time table considered by Prof. Haas is the theory
of reincarnation. The soul incarnates constantly till it is finally released. Incarnation is the
corollary to samsara. Freedom from reincarnation or punaravrtti is one of the aims if not the
only aim of our life. Jnana alone can lead to the transcendence over samsara or crossing over
samsara or death. When this is the case and the Hindus believe in this possibility, it is surprising
to hear from Prof. Haas that it is an element that explains the regressive movement of Indian
Time. But what he is attacking is not this but the Reincarnation of God or Avatara doctrine.
Every Hindu knows that the avatara is a descent of God in popular reckoning, are Matsya,
Kurma, Varaha, Narasimha, Vamana, Parasu Rama, Kodanda Rama, Halayudha Rama, Krishna
and Kalki. There has been the inclusion of Buddha latterly. Some ingenious writers immediately
equated this with the biological evaluation or ascent of Man made popular in the 19th century
and after. This metabiological view is unacceptable, for, though it can be conceded that the
descent of God or the Highest spirit in any form will raise the form to a higher level of
Consciousness yet it will not be right to say that it is the evolution of the Deity that we are
witnessing. In the Puranas the purpose and meaning of the Avatara is for the restoration of
Dharma in
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and to the plane - an act of Grace.
It is His beneficent willingness to take any kind of Form - which is in that order the perfect
expression of His Sovereignty and Puissance, Virility and Transcendence, Beauty and Light - for
the protection of His creatures. Nor is the view that some avataras exist at the same time as
others capable of being refuted, for it is this supreme possibility that is seen in the Divine. The
Divine Lord may project himself fully or partially, in His form as Avatara - Descending Divine,
and for ever in some for certain definite Cosmic Purpose or act in multiple personalities also.
This is the secret of the amsa-avataras. This view can only be understood if we understand the
general theory of the Pancaratra which teaches the fourfold nature of the Divine - the Para -
transcendent - Vasudeva - Narayana: the vyuhas (emanates) of Vasudeva - Samkarsana -
Pradyumna - Aniruddha. The Avataras which are not limited to any number are also called the
Vibhava (glory-grace forms); the Arca (the idols in the temples spots of Transcendent light to
which any sincere seeker can go directly and offer himself or herself or seek refuge) and last but
not least the Antaryamin - the form of the Self within the Guru and Beloved, a descent of the
Divine From or Light in the heart of the Mystics, Alvars, Dasars and Nayanmars.
All these forms are important and must be fully known. They are the Forms of the Divine who
makes us participate in the Divine Life both inside and outside, who grants, liberation from
samsara and ignorance, and service of the eternal Truth and light.
Being unaware of this structure of the mystical, Prof. Haas finds inconsistencies in the Avatara-
doctrine. He sees in it every view except the right one. The metabiology of the avataras is
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Time and Mysticism
a western invention. The mystical is a personal view of reality and not an impersonal view. It is
how the soul seeks and finds its highest truth and Self.
The ahistorical view may be that of the Mysticism of Identity. But identity is not always the
poise of Spirit. Unity pervades and manifests multiplicity and gives meaning to them; so also
multiplicity and difference reveal the richness of the unity and identity. Both are faces of
mysticism. Mysticism reveals that the Divine must be embraced or sought after not from any
one part of being or portion of experience but by all parts of one's being, the physical, mental,
vital and supramental. All sheathes of organic existence should subserve the Divine, must be
suffused with the Divine Light and truth, must ultimately be transformed by the same Ananda.
So long as any portion of the organic existence or soul is left untouched by or unopened to the
influx of the Divine, there will be conflict, disease, mortality. The Divine either has all or has
nothing to do with a soul. All or none formula is true here, as elsewhere in Logic.
The ahistorical mystical view is more akin to what the late Nicholas Berdyeav, the renowned
Russian Mystic - Christian Apologist, stated. Monism and mysticism are anthithetical, he said.
The reason is not far to seek. Being can only be experienced as personal, and the Ultimate is
experienced as the Personal 'more' or in Tagore's phrase "surplus". Further he rightly remarked
also that the descent of the Divine is a fundamental historical event not in sense in which the
world war II is a historical event or the birth of Communism even or the French Revolution or
the October Revolution. Its historical nature is suprahistorical really because it sets a pace to
the transformation of the relationship that man bears to the All, the Divine. In this sense the
Advent of Christ Jesus and
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Crucifixion of the Son of Man transcend the ordinary historical. But this aspect is something
foreign to Professor Haas's understanding. Every one of the Advents narrated in the Indian
Puranas is a significant transcendence over the animal and the human, a new step made in
History conceived as the History of Spirit - the Lila* of the Divine, the most wonderful
phenomenon of providence descending into the scheme of His creation to give meaning and
direction and eternity to the temporal play of events and planes and personalities.
There is a sense in which we can hold that the identity consciousness is fully transcendent to
the temporal when it is a swoon into the infinite. Such a swoon is the desideratum according to
some philosopher mystics, as the ecstacy is incomparable and irresistible and there is an actual
impossibility of severance or return to the separative consciousness. It is this merging that is
acclaimed highest by Advaita Vedanta. Some thinkers hold that without this inner coalescence
and loss of individuality and personality there can be no real liberation. It may involve the total
negation of the world and all creative process - nisprapancikaranam - so far as that soul is
concerned. The abolition of Time is considered accordingly to be the business of the mystical or
ahistorical consciousness.
But we are aware of another approach to the problem of Time in the Upanisads. The
prasnopanisad begins with an elucidation of this problem in a sense. The great sage of the
Atharvana Veda, Pippalada speaks of the creation form Prajapati in the following way. Prajapati
was at the beginning. He brought into being out of Himself Prana and Rayi (souls and matter);
Prana is Surya and Rayi is Candramas. Then Rsi Pippalada states that Prajapati is Samvatsara or
Year. This
[* Lila: liyam latiti Lila]
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Time and Mysticism
Samvatsara has two ayanas the Uttarayana and Daksinayana. The former is Prana, the latter is
Rayi. Then Prajapati is said to be the Day which contains the day and the night, the former is
praja and the latter is rayi. He who would like to live the Mystic Life, Brahmacharya, must not
waste his prana during the daytimes*.
The above shows that Time is conceived of the triple form, the first is daivika, the second is of
the pitrs, and the last manava. The person who understands the mystic unity of the
transcendence of the Prajapati and how He works in and through the twofold energies or souls
and Matter will find that immortality is open to him. The five nights (ratris) above stated,
namely Rayi, Candramas, Daksinayana, Krishnapaksa, and Ratri are of the downward path, the
path that leads to disintegration and darkness and Ignorance. The contrary movement is that of
the Ascent (or the Souls) in a sense. He who would know the mystic unity of these two in and
through the Supreme is the Seer and Knower.
Sometimes it is difficult to gather the intention of these description at all. But the illustration
granted by the Ramayana and Harivamsa is extremely valuable. If we look at the birth of Rama
as described by Valmiki we find that he is born of the (in the) Five Pranas or Daytimes - Agni-
Prana, (Aditya), Surya-Vamsa, Uttarayana, Suklapaksa, and Midday (karkataka lagna in Chaitra);
and so also we find that Sri Krishna was born of (in) five Nights: Devaki (Rayi) Chandra-vamsa,
Daksinayana, Krishnapaksa midnight. The supreme purpose of these two descents is to
establish the kingdom of Truth and Dharma and abolition of unrighteousness and evil. The
significance of these two avataras must be found in two different phases of the
[* Of My article in New Indian Antiquary: Pancaratra and Upanisads]
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mystical Consciousness. The Divine is always the Prana. The descent into a lighted world is
where the dharmas are very clear and determined and the people know them with clarity and
Rama Rajya prevailed. The interference with this dharma and rajya was punished and the
ancient order was restored. Certainly it was the exploit of the Mahavira Rama that we witness
in his super human ability in slaying the ten headed Ravana of great prowess. Sri Rama revealed
that he could and would protect everyone and no power on earth could prevent that.
In the case of Sri Krishna it was a period of great indeterminateness. Mankind was itself
afflicted with unrighte-ousness. The Dvapara was at its end. It was the beginning of the Kali
Night - the night among the yugas. The descent of Krishna was the descent of the supremest
power which alone could plunge into inconcience and perennial darkness and in plunging
illumine it at every level of its septi-planal darkness and above.
This Time-element in the Upanisad of the five Ratris or Five days is important in respect of
man's own ascent and secret of holding on to the Divine Prana in the darkness or nights. This is
expressed in the Visistadvaita exposition as Panchakala Vidhi - comprising abhigamana,
upadana, ijya, svadhyaya and yoga. The five times of the day are to be devoted to the worship
of the Divine in all his five fold aspect as the Transcendent, Vyuha, Vibhava, Arca and
Antaryamin. The way of worship through doing kainkarya for God alone with one-pointed mind
(ekayana) is the way to preserve the Prana in the rayi, the Soul within the body.
Thus the mystical division of Time into the two transcendent forms of Prana and Surya (Aditya),
and Rayi and Candramas;
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Time and Mysticism
and the three temporal forms of Uttarayana, Suklapaksa, and Ahas, and Daksinayana,
Krishnapaksa and Ratri reveals the significance which the Mystic Consciousness had always
attached to the pravritti and nivrtti paths as including and involving each other.
***
It can in this context also refer to the sat-sthala doctrine of the Viarasaiva theology. But it is not
as clear. But the Pancasamskaras and the five - symbols may have some reference to the five
Nights. Manu indeed equate the Uttarayana with the day of devas, the Krsnapaksa with the day
of the Pitrs though this is not the Upanisadic view. Obviously for Manu it was rather surprising
that Suklapaksa should be granted to Aditya though the Moon it is who waxes.
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108
Discourses on the Philosophy of Sri Ramchandras Rajayoga
Discourses on Efficacy of Sri Ramchandra's Rajayoga
109
110
Introductory
The School of Rajayoga is said to have been founded by Hiranyagarbha (Brahma) and the chief
tenets of that school were written down in Sutra-form by Sage Patanjali. Sage Patanjali is
identified with the great grammarian Patanjali by some scholars. Rajayoga, as enunciated by
the Yoga Sutras, is one of the earliest systematic attempts to present the method of release. It
is however true that in the meanwhile many other types of yoga have come into being.
Shri Ram Chandraji (of Shahjahanpur) states in his Efficacy of Rajayoga that the technique
invented by his Master Shri Ram Chandraji of Fatehgarh was originally the earliest having been
invented by a Rishi who lived far earlier than Sri Dasaratha, the father of Sri Rama Chandra, the
avatar. This method depends on the same principle later enunciated by sage Patanjali but with
a great modification. The principle is that all this world, both individual and cosmic, arose out of
the original stir (kshobha) and this is of the nature of thought. It is this subtlest thought that as
power has become grosser and grosser till it evolved into the cosmic world (brahmanda) and
the individuated worlds of beings. Thought thus became the gross world of matter. Of course
this descending process of thought has been attended by a series of twists or inversions of the
original flow or strands of the flow. Thus we have the descriptions of the higher and the lower
constantly being changed or inverted. These inversions lead to many changes, and knots are
formed at each one of the stages of the descent of the flow of thought. All these are not
mentioned in the Yoga Sutras of Patanjali or in the Samkhya. Sage Patanjali states in his
definition of Yoga that it is just the nirodha or stopping the modifications of the citta (citta-vrtti-
nirodha). The nature of citta
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is not clearly mentioned, for citta is not a category (tattva) of the Samkhyan enumeration.
Therefore, the writers on Yoga think that it is to be equated with manas, the sensorium of
Samkhya. But really citta should refer to all thought-processes starting from buddhi, ahamkara,
manas, sense-organs culminating in the motor organs also, for all have to be reversed or led to
nivrtti. It is then that they really are made to be one with the original thought. Thus the force of
thought is to be used to stop the flow of thought downward towards grossness. It is
undoubtedly a serious question whether the thought as citta is used for the purpose of
restraining itself. That is not the case, and what happens in that another force has to restrain it
from going on its downward movement. It is this force that is said to be of the same nature as
that of citta but in its refined form or superfine form which is to be used for the purpose of
restraining the modifications of the citta.
Shri Ram Chandraji has shown that the original thought (which he calls Manas), with which the
later formations of it including obviously the citta are identical in a sense but which have to be
shown to be inversions of it, is to be used for controlling them. This power of Superfine Thought
cannot be had unless one begins to contemplate or meditate on the Superfine thought itself or
on one who is in full possession of it without any diminution, namely God Himself or a great
Master who has arrived at that condition.
Thought as understood by philosophers is just reason and reasoning. Such a reason is
dependent for its existence on sensations and experiences which are sensory. The reasoning or
reason cannot be correct unless it is also guided by the laws of reason. That is why the
philosophers can be arriving at wrong conclusions or erroneous judgments. There are any
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number of philosophies nowadays which are based on a set of axioms or assumptions even like
mathematical schools dependent on a set of axioms. There are thus any number of
mathematically constructed universes none of which need be true. So too these several
philosophies can be produced or invented and none of them need be true. Therefore, we have
conflicts between several types of philosophies all of which claim to satisfy but which is hardly
arrived at so long as their basic assumptions either of thought (called laws of thought) or sense
(claimed to be facts) are arbitrarily chosen.
The procedures of philosophers based on the so called genetic approach or empiricism are
bound to be vitiated at the very outset because they attempt to know Reality as a whole
through the knowledge of the parts. Inductive procedure based on leaping to the general or
universal or whole knowledge from the knowledge of parts has its own basic hazards. The leap
is sometimes impossible, sometimes nonsensical, and sometimes irresponsible.
Thought, as we have delineated it, is a kingly thing in us, and since we use thought for the
purpose of linking ourselves with Reality, the Yoga (linking) is called Rajayoga. However, if it is
the usual intellectual discursive thought, thought that is the servant of sensations, then it is not
doing its kingly function. The real thought is akin to Vision, and it is this royal thought which has
to be trained to come back to us by the purification of the thought that we now exercise. The
twists and turns or inversions (vivarta) that that thought has gone through in its becoming
(pravrtti) have to be unwinded or untwisted or reinverted so as to become the original thought.
Therefore, the true purpose of philosophy is to restore its original power to thought and then
use it to know Reality, rather than try to
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know Reality with the help of these twisted and distorted instruments.
Ancient Indian thinkers have laid down three conditions for arriving at truth or Reality: (i) the
subject or knower must be healthy and not obsessed by desires; (ii) the object should be
without ambiguous or similar nature to other objects so as to give rise to illusions; (iii) the
means or instruments of knowing or thought (pramana) must be without any defect. The error
or deficiencies of the subject lead to hallucinations and errors of prejudice and desire; the
errors of the second lead to illusions, and the third also to error. Thus Reality which is of the
highest nature cannot be truly comprehended or apprehended by means of the senses or
reasoning or comparisons or analogies, because it is subtler than any of the objects of the
senses and because knowledge of that will throw light on the sensations rather than otherwise.
Thus Rajayoga aims at arriving at the highest Thought or purest thought to apprehend Reality
as it is, having cleansed the subject of all desire and the means of all imperfection.
Shri Ram Chandraji therefore counsels that any one interested in the knowledge of Reality
should arrive at this state of Vision or Intuitive knowing and should not try to know Reality of a
kind by means of senses and reasoning which can only give distortions of Reality or unreality in
one word.
II
Sri Ramchandra's Raja Yoga is claimed to be the natural method of attaining this Highest Vision
and experience of Reality.
Since thought in its subtlest form is the origin of all process and building up of the gross physical,
vital, and mental bodies so to speak, thought even in its gross form is utilized to break
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up these structures. The simple method is the method of concentration which is the linking up
of our thought (gross form) with its subtlest form (that is of Reality). This subtlest form is that of
the Master, and that is why the Master becomes the object of concentration. All religions
counsel the concentration or meditation on the Godhead who is claimed to be Adi Guru - the
first Guru or the Guru of all Gurus. Concentration on that Guru leads to the loss of grossness of
the thought which is ours, and slowly there happens the transformation of that thought into
subtle conditions. The thought within us moves slowly to the Ultimate. And in this process
there is achieved a double end, firstly, thought purifies itself by contact with the Ultimate and
secondly, moves to that Ultimate Being or state or condition faster and faster.
As our thought slowly moves upwards or takes its yatra or pilgrimage to the Ultimate,
renunciation of thought in its lower forms and movements take place naturally. So too, our
thought becomes subtler and subtler and thus reveals its own true nature. Thus the
renunciation of the lower levels happens without effort by fixing it on the Ultimate as the goal.
The individual begins to realise that the individual mind has become such when it began to get
away from the Centre of Peace (the Ultimate).
More important, of course, is the point that the soul begins to get the Ultimate's peace and
calmness; and simplicity begins to descend even as the individual is moving towards it or has
totally surrendered to its contemplation. For it is a truth that one becomes what one
contemplates. Thus the meditation on the Ultimate is the first condition of ascent. As Shri Ram
Chandraji states "the gentle waves of the Calm of the Region of the Almighty begin to flow
direct to the individual mind and
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so in the long run you become one with it" (Efficacy of Rajayoga P.10). The meditation on the
Ultimate having been decided on and the Ultimate having been recognized as the Guru or God,
it follows as to where and as what the Ultimate has to be meditated upon.
Shri Ram Chandraji has clearly stated that there are certain minimum assumptions : firstly,
there is the Ultimate; secondly, that this Ultimate (which is also called Zero or Nothingness) is
called Tam (or that, tat). It is not the tamas quality or the quality that makes for dullness,
lethargy etc., that comes up later on as the element of inertia or inactivity in its gross form,
which is perhaps the inversion of that. The Tam has beneath it a kind of invisible motion. This is
the first Mind or Supermind of the Almighty. From this superconscious mind our own mind
originates. When we take up our individual mind to this level of the First Mind, then we come
close to the Centre or the Almighty.
The First Mind being arrived at one comes very close to the Centre and gains the experiences of
plainness, simplicity and calmness.
The difficulty of worshipping the Ultimate is however there. The need to have a concrete Object
rather than an immaterial Absolute is everywhere felt by meditators. It is indeed difficult to
meditate on that. Therefore, Shri Ram Chandraji prescribes that one may meditate on the
personality who has attained the Ultimate condition, and who is capable of leading the
meditator to that state. It can be an Avatar as Sri Krishna has stated about Himself or a special
personality who has attained that state.
Shri Ram Chandra of Fatehgarh, the Master of Shri Ram Chandra of Shahjahanpur, is said to be
one who has that state
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and therefore fit to be meditated upon. Further, our mind being individual and gross needs one
who is incarnate whilst yet being in the Ultimate for concrete meditation.
As Shri Ram Chandraji puts it "when we meditate on a living form, the form naturally remains in
our view. When the attention gets fixed in it everything superfluous then gets out of sight.
When one goes deep into it, it transforms and assumes the form of mere impression. Further
on that too sinks into a subtle idea of his Greatness. The 'jyoti' experienced in the heart is a
reflection of Reality ...."
Many abhyasis (practicers of meditation) have found it difficult to keep the outer form of their
beloved Godhead before their meditation, whether it be the living Master also. The difficulty is
due to the very nature of the transference of outer experience to the inside. It becomes a gross
kind of meditation, for the outer is the gross expression of the inner. There has therefore been
a great deal of difficulty in convincing the meditator about the change of external appearance
in meditation. One should let oneself go in the inner and experience the flow of the Master's
superconsciousness within oneself. Surely it may reveal many experiences. At each stage of
ascent there will be experienced different kinds of light. The ascent itself is featured by various
experiences at the several knots or wheels (chakras). Shri Ram Chandraji points out that all the
chakras begin to glow as the Superfine Consciousness begins to pass through them.
When meditation starts there happens the awakening of the heart Region. Once the Heart
Region begins to glow then there is the starting of the journey to the Ultimate.
It can be seen that one must have chosen the Superconscious Personality for the meditation on
the Ultimate.
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The meditation on Him means connecting oneself with Him with devotion and love. The
meditation is to be a kind of surrender, a total self-giving of oneself to be led to the goal of
superconsciousness which promotes renunciation, and other necessary adjuncts to the practice
known as sadhana sampattis such as viveka, sama, dama, titiksa, sraddha, comprised in the
triple words, plainness, simplicity and resignation.
Whatever has been gross is slowly dissolved, and one naturally proceeds to the Ultimate state
of the Supreme Personality. The worship of the Supreme Personality does not mean the
worship of the gross forms but forms open to the inner mind. Idolatry is the worship of the
gross form whereas true worship is of the subtlest nature. All gross forms will melt away into
the subtlest nature, and this is what is experienced as the identity of all manifest forms in the
Ultimate.
Sri Ramchandra's Raja Yoga insists upon the subtlest meditation so as to purify the inner as well
as the outer perceptions and enable us to arrive at the true nature of things as they are in the
Ultimate.
Thus we are enabled to explore the Heart Region which is counselled as the initial place of
meditation for embodied beings.
We have spoken about the need to concentrate on the Highest Personality or the Ultimate in
order to arrive at that condition which is our real goal. It is clear, however, that we have to
distinguish between concentration and meditation. The original distinction in the Yoga Sutras of
Patanjali is between dharana and dhyana. They are the two stages of the increasing absorption
in the Ultimate. Meditation is the natural manner of keeping one's attention on the Supreme
Personality. During
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this period every abhyasi experiences the influx of lot of everyday thoughts and feelings. These
have the nature of interfering with our constant attention, and effort seems to be demanded to
check the influx of these wayward thoughts (called citta-vrttis), both from our past and from
outside. The need to throw out all these thoughts is also felt seriously. Dejection seems to
overtake most abhyasis. However, Shri Ram Chandraji has stated that these could be checked
by the process of cleaning two points A and B located about the region of the heart.
CHART
Two fingers from N (left nipple) and three fingers down is point A and two fingers further down
is B.
Secondly, He has also stated that if there is real surrender or offering to the Master and one has
placed oneself entirely at His disposal, depending upon Him as the only means, then these
intrusions and influxes which are even referable to our past lives in the form of samskaras can
be thrown out even at the very moment of their arising. The Buddhist Jhana teaches the
necessity of checking influxes of these vrttis or mental
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modifications even as they arise. This requires the heightened awareness of arising of these
subtle elements. This technique however is hardly successful. This technique of destruction or
annihilation of cittavrttis is also practised by the Zen Buddhists of Japan. All these require
effortful meditation and in fact for them there can be no meditation without conscious effort
even in relaxation.
In the Sri Ramchandra's Raja Yoga this is achieved effort-lessly by the influx of the
transmissional force of the Supreme Master which neutralises the entire incoming and arising
vrttis. Therefore, even though they seem to be coming into oneself, they no longer disturb the
meditation on the Supreme. One feels a growing calm and that is the essence of detachment
from them. Once this detachment from these vrttis occurs there is then a slow abolition of their
occurrence. Automatically points A and B get cleaned and become free from any possibility of
being made the seats of lower thoughts. The principle of substitution of the higher in the place
of the lower or perverse modifications stated in the Yoga Sutras (Vitarkabhavane pratipaksa-
bhavanam) is masterfully adapted to this new technique of purification of the thoughts. After
this practice, meditation becomes naturally purified. Concentration becomes naturally
established.
Shri Ram Chandraji has already given the method of purification by those who have
surrendered to the Master and can take him as the object of meditation. The Master is
described as the Ocean of Bliss. Bliss of course means the Ultimate though we go beyond bliss
itself to the state that makes bliss possible. We are also asked to think that we are seated in this
Ocean and that the waves of the Ocean which have the property of removing all dirt and
disease are flowing through
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us, having this unique quality even like the X-rays which can pass through us without being
obstructed by any element. Thus the dirt and diseases are removed.
Dirt and diseases which are the causes of our misery or non-bliss, are of three kinds, physical,
vital and mental, and they come from the outer world or external world and also from higher
powers or forces which are cosmic. Whatever they are, they all get removed by this incoming
descent or interpenetrating flow of the Waves of Bliss Ocean of the Master. This suddhi or
purification leads to the clear and calm dhyana, meditation-cum-concentration.
A deep consideration of the manner of meditation is necessary. What exactly does meditation
do? Is it merely a linking up of oneself with the object or goal, or is it also the experience of the
feeling that one is slowly being lifted up to that object? There is no doubt that one does
experience the coming into oneself of the object in the form of waves of bliss (anandalahiri)
which is followed by the ascent of oneself to the centre of the ocean of bliss. This is very much
like the description of certain fishes which go upstream counter to the flow of the stream.
Now it is necessary to enter into this a little more carefully. We can see that when anything
flows down it is seen to twist itself in a wavy manner. Liquids twist as they flow down. Waves of
light and energy flow in a wavy manner. Describing this we can say that things when they move
or flow have the nature of twisting or inverting. This is also called serpentine. The top becomes
the bottom, the right becomes the left and upper becomes the lower and vice versa. This
principle is called the principle of invertendo by Shri Ram Chandraji. It is known as anatrope by
Plato. Topsyturveydom is the natural result of this
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flowing downwards of everything or movement as such. Upto a particular point this is tolerable
but as these inversions continue to pile up distortion and grossening of the same occur. Indeed
at one stage the limit of flow having been reached there is solidification and thus the physical is
solidification wherein the flow has become stopped except in a very little sense. The
changelessness of matter or the physical is not quite correct expression however, for, as Shri
Ram Chandraji states it: "Changelessness is a divine characteristic. In man this changelessness is
a divine characteristic running parallel with the Highest. If it is proportionately similar, he must
then be having it in a lower degree (in comparison with the Highest). The inversion itself
becomes divine if parallelity is removed and that is the abhyas in the Sri Ramchandra's Raja
Yoga". Meditation thus attempts to remove this parallelity and that is by awakening this gross
changelessness into its Ultimate condition of changelessness.
But this is done by a series of inversions which will restore the original condition in its subtle
condition. The upward ascent has to be made by the same process of reversing the inversions.
Each one of the points at which the inversion happened is a point of change, and it is known as
a knot or chakra, a wheel which has to be reversed in its movement. Thus we get the
significance of the rotating of the dharma-chakra which is the process of reversing the direction
of movement of the adharma-chakra.
This is one of the most important things which the transmitted power of the Master achieves,
for no one can do it by oneself. This reversing of the movement at the centre of the Heart
which is the gross point of our thought, immediately achieves the reversal of all the inversion
points or knots also
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imperceptibly at the beginning, and perceptibly later on. This itself brings about loss of tension
and the experience of relief from pain and torment.
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Heart Region
The physical heart is well known to be the pumping station of the blood. Also it is that which
receives on the one hand the venous or impure blood, and that which sends out on the other
hand the arterial or purified blood. These two processes are very complementary and they are
very much similar to what has been suggested to be done in the purification of the mind itself,
that is to say, on the one hand, there is necessity to remove all impurity in our thoughts and on
the other prevent all impurity from entering into our thoughts. This analogous nature of the
processes facilitates the unity of the physical, vital and mental levels of man. The meditation on
the heart impels the processes of cleaning of all the solidity or grossness or impurity that has
settled in our system in the form of obstructions. Usually they appear as black spots or areas in
the regions affected: this of course is to be seen only by the inward vision in the course of inner
observation.
The heart as the centre of the mind or manas is well known since it is the heart that throbs and
warms up or is gripped in fear. Modern psycho-physiologists aver that this is due to the activity
of the adrenal glands and the sympathetic autonomous nervous system which is the activated
sector of man in all emotions.
The meditation on the heart is also necessary for, it is for man at least the point of greatest
importance. Some think that one should meditate on the Kundalini at the Muladhara chakra
(sacral plexus): some others that the meditation should be on the centre or middle of the
eyebrows (bhru-madhya), and still others that it should be done at the crown of the head
(brahma randhra or sahasradala). All these are not so very rational as
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the natural procedure at the heart. We all know that when we declare ourselves we clasp or
tap our chest region, especially the right side; since obviously we all call that with the
affirmation of 'I'. However, this is not counselled by Sri Ram Chandraji, who with the Gitacarya,
Sri Krishna claims that the Divine Lord rests in the heart (physical).
With such a natural centre for meditation it is better to start. The meditation on the heart
begins to shatter the solidity which has crept into the senses thanks to the wrongly directed
ideas and thoughts of different kinds. It is owing to the senses (indriyas) and manas taking
wrong turns and getting solidified that we begin to lose the powers of discrimination.
Meditation centres the entire force at one point, namely, the heat, which is the natural physical
centre. This heart should not be confused with the anahata-chakra of the six centres of tantra-
yoga. It is the Centre of individual mind which by this meditation is gradually tamed to leave its
habit of wandering about. Thus the individual mind is directed into the right path.
Shri Ram Chandraji speaks about the necessity "to go back through the downward motion to
the condition from which we had come down". This requires a brief explanation. The descent
from the higher or Ultimate Centre is a downward path upto the formation of the physical
heart. The going back by the downward motion means the reversal of the entire motion from
within the heart by the utilization of the Central force to form a region, so to speak, round the
heart region. This formation leads to the expansion of the centres located in our body. The
Central force begins to activate them so as to make them glow, for they have lost this power of
luminosity as the solidity increased. This is a new method indeed for it is not mentioned in any
literature as to how the downward motion of the central
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force makes the covering over the entire Heart Region and makes the centres which had
formed previously and made non-luminous, become luminous again. These centres of the Heart
Region are invaluable, for it is the glow of this heart that makes one realize the readiness of the
abhyasi for spiritual growth. When the Master transmits this Central force on to the heart of
the abhyasi his heart becomes glowing with jyoti or light, and he experiences the calm and
lightness of the Infinite Central force itself.
Since the blood from the heart moves over the entire body it may well be said that the Heart
Region extends from the toes to the crest of the head (shikar). The Heart Region consists of
many fibres of different hues and colours, and we are all the time with them. It is the
experience of the abhyasi that he sees several kinds of colours, such as yellow, red, green and
blue, and these refer to certain points which have to be transcended on our return journey to
the Centre.
As the several knots or granthis within the Heart Region begin to glow during meditation, we
begin to pass towards the Centre. At the beginning we have to cross the different stages of the
Maya or power. In the Reality at Dawn Shri Ram Chandraji has drawn a diagram of the several
circles which begin to form, from the Centre towards the outermost ring or circle. These
comprise 23 circles which are concentrically drawn forming even like those which are observed
when anything is thrown in a pool of water - the circles or rings go on ad infinitum from the
Centre giving us an impression of a Cakra-vartana, circular movement of a wheel. As we have
stated, it is even here to be presumed that every circular movement (or concentrical movement)
comprises the twisting wavy movements also forming infinite number or innumerable number
of knots or
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points of twist. One passes through all the knots untying them or unwinding the threads.
Meditation is a subtle and powerful force of the Centre which helps the return ascent towards
the Centre itself gradually and naturally.
Shri Ram Chandraji mentions that no practice of Hathayoga can bring about such a result. The
Hathayoga practices have hardly a clear conception of the metaphysics or physics of this
descent from the Centre or the formation of the knots. Its extraordinary method of cleaning
and controlling the body and subduing it by means of postures (asanas) and bandhas (bindings)
and even breaths (kumbhakas) leads undoubtedly to spectacular control over the autonomous
nervous system. That is of course remarkable. It truly establishes the ancient dictum that mind
moves matter (mens agitat molem). Hathayoga does not really use the Ultimate or Central
Force to effect the ascent and untie the knots beyond a particular point. This point Shri Ram
Chandraji says is the Ajna cakra (the centre between the two eye brows). We can infer that the
force of thought utilized by the Hathayoga is of this level alone and not beyond it. The
ineffectual activity of the Ajna cakra thought becomes evident when we find also that all the so
called miracles, capacities and abilities are of the region of Maya or power, and one does not
transcend Maya at all. It is in respect of lower being a power of great value but a delusive one in
so far as it makes one believe that it can lead upwards.
So far as the importance of utilizing the Central force in meditation and in doing it at the heart,
there is always a danger of limiting our view of the Heart to the physical heart made up of flesh
and blood.
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Usually whenever we speak or think of the heart, it is this physical heart that we refer to. The
Heart Region is that which covers both the inner and the outer which have resulted after the
emergence of the First Mind - the higher worlds or brighter worlds obviously belong to the
region of the First Mind. The Heart Region which is thus very vast is described by Shri Ram
Chandraji as containing all the knots or cakras, and all com-munications with higher worlds. All
establishment of relations with the Superconscious states as well as deep sleep states is
possible in this region itself. Shri Ram Chandraji makes this statement because some persons
think that they can avoid dealing with this region itself. He speaks of the Heart Region as the
'main artery of God', which means that we cannot reach God except through this region.
Bodily consciousness or that one is the body alone arises here in this region, and the body is
being identified with the functioning of the heart, stopping when it stops or rather dying when
it stops. It is the chief concern of the human being to maintain this body, and thus it happens
that one lives for the sake of the body rather than that the body exists for true living. This is an
inversion or rather the putting of the cart before the horse. All the circles that man has put
round himself are so many bondage rings owing to the preoccupation with the maintenance of
the body. Shri Ram Chandraji states that the very form of the body in its solid form or condition
is verily due to the hammering out of the rings into this form of roundness etc., and congealing
it into solid condition of bones, muscles, nerves, glands, blood etc. The thought or ideas which
are truly forces begin to be in a subordinate position. Instead of these ideas being really for the
experience of the true state, man has developed new ideas which are inversions of the original
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and begin to subserve the ends of the body and its several parts or sections. Ideas become
ineffective when they are sought to be worked out against the interests of the body. The whole
world knows how all ideas which are conforming to the solidity of the body and its greater
preservation are accepted, whilst the contrary ideas that seek to make the body, an instrument
of dharma and moksha (dharma sadhana) are said to be nonsense. That is also one of the major
reasons why the modern age is witnessing the triumph of economics over philosophy. Politics
which was the philosophical sociology has today become a handmaid of economic distribution
and production of goods which seek to protect the body as such and pamper to its enjoyment
and pleasure.
A modern writer of the Oxford Movement, Peter Howard, wrote a fine book called Ideas have
Legs, in which he showed the dynamic return of ideas to their legitimate role only when ideas
are for the divine life. Ideas must be seen to have real nature only when they refer to the
Ultimate Divine. Pseudo ideas are those which dominate the world of solids and grossness and
forge wings of bondage in the name of security of the body. It is, as it were, a King or President
of a State is held in protective custody in the castle which he built for being free.
Modern Idealism which considers ideas as forces or as Ultimate Realities is unfortunately
unable to see that all its ideas are forced into patterns of sensory experience or economic
dialectics or logistical dance of opposites arbitrarily constructed or invented by idealistic
philosophers. Today our great difficulty in putting across real thought is due to the fact that
ideas themselves have been congealed into solid jargons
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that have lost all capacity to lead to the real factors of the genesis of ideas.
Shri Ram Chandraji clearly shows that the entire mind of man is filled with ideas but these ideas
are ideas of portions of the body, such as liver, lungs, intestines and stomach or abdomen and
so on. So also we have ideas of physical feelings as to how these organs feel or act or what they
need. All these ideas are those which spring up from the heart. In a sense we can say that our
heart is like the Buddhist alaya-vijnana or the receptacle of all impressions which are of solid
objects and organs. Thus the present content of the heart is just these physical bodily ideas and
no more. The consequence is that we are being governed by these ideas alone; and all our
actions proceed from these ideas and are regulated by these. Therefore, we are said to be
caught up in the karma cycle or determined by karma.
But it is the subtle condition of the heart that we have to note. The heart, being the main artery
of God through which the idea of creation is working, is in invisible motion. Truly, each
individual heart is also a unit uniquely issued out of the Centre. The power that is working at
the Centre is also manifested as the units. Though the same superconsciousness is working in a
limited way, the word 'limited' does not mean that it is necessary for it to be that. Limitation is
not due to anything from above. It is what has resulted from the individual solidification owing
to the identification with the body or with the ideas of the body which are its rings of bondage
or limitation.
Shri Ram Chandraji describes the emergence of the units from the Centre as a shower of fire -
sparks forming a vast circle, a view which is echoed in the Upanishads
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(visphulinguvat). The whole universe is thus a projection or throw out, thanks to the invisible
motions under the Centre. Each unit, however, develops its own individuality whilst yet
retaining the nature of the invisible motion of the origin. Surely also it can be said that these
units are eternal in the sense that they are permanent till the final dissolution or withdrawal.
Problems of concern are raised by those who wish to up hold the view that the units though
withdrawn into the Centre emerge as such at the next creation. This is a point which is more a
logical one than a practical one, for it is to explain the karma problem of the net creation. As
the Kathopanishad says the soul or unit exists even at the final mergence in latent condition.
The meaning of 'exists' is, however, logical, since we cannot think of the extinguishment of the
soul when it begins to emerge. The question is again one of its becoming bond again after
having attained freedom in the previous creation (srshti). There is also another problem posed
whether pralaya is itself liberation, for, since in any case it will happen one need do no abhyasa
to attain it much earlier. If we answer these in one way there arise other sets of problems. It is
advisable to defer these questions of pseudo-philosophers till certain major results have been
attained.
In any case, in spiritual life the most important thing is to achieve pralaya for oneself or one's
dissolution. This appears to be quite a shocking proposition. To ask any one to commit suicide is
sheer folly. However, after the first shock-effect of this advice, let us ask ourselves what it really
means to know the Ultimate, which is our goal and what it means to realize it or rest in it. It
means that one would merge oneself in it and live and move and have one's being in it, oneness
with it or even one's losing oneself in it. Practically, then, the dissolution
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of both the individual and the universal or at least of the individual in the universal spirit or
Godhead or the Beloved, even without a trace of oneself is the goal aimed at. It may be true
that this does not utterly happen until the final creative pralaya. All these are to be matters of
verification (anubhava). Shri Ram Chandraji does not enter into the metaphysical problems to
say that the soul is eternally distinct or entirely dissolved or lost as such. However, whilst
suspending the answer, it can yet be taken that our goal is to attain union or laya in God and
not to preserve our separateness or the world's separateness, or to dissolve all of them in an
Absolute as such. It is best to take it that whatever the status of the relationship in pralaya or
reemergence, it is one of indissoluble oneness or inseparability between the Centre and the
units.
The Heart is peculiarly separated from the First Mind and Centre owing to the limitation
imposed by the grossening or heating of the particles and the formations of cakras or brackets
of resistance, which interfere with the free flow. As already stated, the Heart Region extends
from almost top of the head to the feet. Shri Ram Chandraji reveals that this vast region has in
its upper portion certain functions and the lower half has also certain functions. The need is to
purify these areas.
Taking the Centre of the Heart Region we find that it falls about the physical heart. The
discovery of Shri Ram Chandraji is of the two points A and B in this region. The point A is given
in actual measurement to be located within the physical heart itself. "Measure from the left
nipple to the right two fingers width. Then proceed to measure downward three finger widths.
This is the point A. Measure two finger widths downward from it we have the point B".
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Shri Ram Chandraji locates it at the lower part of the left lung. These two points, in a sense, can
be seen to be in the upper part of the fleshy region of the heart. Master Shri Ram Chandraji
states that the upper part of this heart is the brighter one and the lower part is the darker one.
These points A and B have to be constantly kept cleaned. The cleansing is a process done by the
transmission of thought power by oneself or by the Guru (preceptor). It is clearly a case for the
concrete prevention of extraneous impulses which begin to settle in the heart as so much dirt
and dust in the form of particles. The two processes are complementary.
The ancient Jains used to call these two processes of prevention and throwing out of the dirt
and the unwanted nirjara and samvara. The entry of karma particles makes for old age. It also
means and it makes for heaviness. And the prevention of their entry makes for non-aging
nirjara. The other process is for throwing out the already entered particles, which is very good
or the best for the self (samyag-varaniya). Similarly, it can be shown that the ancient bhakti
schools proposed two basic practices called anukulya samkalpa (willing the helpful to love of
God) and pratikulya-varjana (getting rid of the impediments to Realisation). These two
processes are now given a physical basis in the heart at the two points where they can be
prevented and thrown out. The individual may meditate on the heart at these two points and
imagine their purification by an act of will. This, of course, needs strenuous vigilance (abhyasa)
demanding attention to the acts of throwing out and pushing out at points A and B. The tapasya
of the ancients was a process of heating of the system to throw out the dirt and karma-matter,
and it is even said that the purification is done by the pudgala getting out.
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Master Shri Ram Chandraji has stated that these impurities and unwanted elements pass out of
us in the form of smoke through the back.
In any case, the purification must be centred on these two points A and B. The same is more
easily and quickly achieved when we utilize the Superconscious force of the Master through
transmission by him directed to the removal of the dirt-disease.
This is one of the reasons why abhyasis interested in progress are counselled to get individual
sittings from the preceptors or Shri Ram Chandraji himself, as their own will-power is neither
developed nor pure.
Shri Ram Chandraji has stated also that the portions of the Heart, upper and lower, which are
bright and dark respectively, and the points in the upper region A and B, recur in the Higher
Regions also i.e., of the Upper part of the Heart Region (in or above the forehead) and in the
Mind Region and the Central Region as well. However, they do not occupy the same portions
there; there is the inversion of the portions according to the principle of invertendo. In the
Anant ki Or (Towards Infinity) Shri Ram Chandraji mentions as many as 13 knots (granthis) and
not all of them belong to the .
When the purification of the points A and B is done with the help of the Master's
Superconsciousness or its transmission, there is hardly any room for the incidence of egoism
which attends all individual effort. I have mentioned this in the article on the subject in the
Natural Path 1960 April number.
Shri Ram Chandraji also mentions that sages (rishis) usually descend in the Upper region of the
heart, and that is why several abhyasis begin to have vision of rishis. This is what is meant by
saying that the rishis descend at that point or part of the heart. Several saints have had visions
of the rishis like
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Narada, Vyasa, and others, and it must be presumed that they descend at this Region of the
heart. However, the real experience of the Godhead in the Heart should be sought at this upper
part; and many seem to experience a flame or jyoti. But the true experience will lead the
abhyasi to higher levels. It is, as it were, one is led by a Superconscious Personality. Or a
Superhuman Personality leads one upward.
The ascent from this Heart Centre to the upper Heart Centre follows on the aspiration of the
individual having been awakened. The course taken up is not the usual route spoken of by the
tantric system of Sat-cakras (six centres). It must be made clear, as already pointed out, that
whatever may be the value of these six-centres, it is not with the Kundalini our journey is linked
up.
The ascent of the Kundalini through the six centre, Muladhara, Svadhisthana, Manipuraka,
Anahata, Visuddha, Ajna, is not shown to be the way of getting rid of Maya or crossing the
Maya. They are centres of power used by some yogis for obtaining aisvarya, lordship etc. As
pointed out by Gurdieff and Ouspensky they are kunda-buffers which impose illusion firstly on
others, and secondly, on oneself. But to the person who has gone beyond the First Mind of God
or reached the Central Region it is possible to experience the kundalini and the powers of the
several centres pertaining to them in the natural way. It is naturally wakened up at that level of
attainment, says Shri Ram Chandraji.
Shri Ram Chandraji states that the route to be followed to the Ultimate in the Heart Region
follows broadly a different path. Meditation on the heart brings about all-round improvement.
It is the essence of the earth element (prthvi tattva) which has all other elements in it
collectively. "Heart
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contains in essence all the five tattvas with their specific centres in it. That means that
everything found everywhere is contained in it collectively, nothing being predominant. For this
very reason meditation of heart brings about an all-round improvement. Next comes the point
of atman, then the third the point of fire, and the fourth that of water, lastly the fifth that of
vayu".
The experience of these five centres or travel of them leads to the performance of the
Panchagni vidya, these five points as if being thought of as five fires. This is of course different
from the Upanishadic vidya by the same name.
The higher region of the heart is reached by the travel to the same through the five fires. The
knots at these centres are untied by the process of reversal or loosening the strain by a pull
down as when we untie a knot. As we untie, the loosening itself helps the quiet flow of the
vibrationary or vibrating energy. This is a rather long path and Shri Ram Chandraji has perfected
this path. This passage which used to take ages for many to pass and which even some of most
advanced souls of the modern day have not crossed could be effected by Shri Ram Chandraji in
the shortest possible time.
It is also suggested that by cleaning the point B the corresponding points B in the higher
regional centres of the Heart as well as those in the Mind Region get cleaned. The points in the
higher centres are called A1 and B1, and A2 and B2 and A3 and B3 and so on. The
superconsciousness travelling in these regions are called D, and D1, D2, D3 and so on. D
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means divine consciousness and D1, D2, D3 are superfine conditions of that divine
consciousness operating in the different regions. The divine consciousness is not uniform but
reveals levels of refinement. However, it is least infected or affected with any obstructions and
impediments or impurities. The transmissive power of the Master's D3 consciousness is
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such that it operates in such a way in the regions below as to remove all obstructions of
impediments in the abhyasi receiving it within himself or in a way identifying himself with the
Master as his perfect instrument or servant.
Whatever you think constantly or repeatedly located at this point A, you will form your fate
accordingly. If you meditate at this point (B) thinking you are becoming devoid of all sensual
things, the result will follow in the shortest possible time. Thus A is the point where things or
samskaras try to enter and B is the point through which one can throw out these and those that
have already entered. D: points of divine or super consciousness.
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Mind Region
The region from the top of the head (Shikar) to the occipital region is called the Mind Region in
the individual body. Thinking from the standpoint of the journey in the Heart Region the Mind
Region is very vast. For most persons the gains experienced in the Heart Region are very great.
But unless that region is crossed one does not go beyond to that state which is beyond Maya.
The promise or aim of man is to go to that region from which there is no return to the regions
of samsara, rebirth etc. There are many souls, even teachers, who do not wish to go beyond the
Heart Region on the plea that they would like to see everybody cross over to the region beyond,
before themselves crossing over. This, of course, is a selfless idea and a glorious idea of
unselfishness. For most persons it is necessary to go beyond the Heart Region. Great teachers
and avatars are those who have come down from the Central Region for the upliftment of all
and specially for the proper restoration of Dharma or godly kingdom. Others who are imbued
only with love of humanity and who have hardly the higher access to regions of the Centre can
only show their attachment to humanity. However, it must be stated that those in the Heart
Region can, owing to certain techniques have access to regions of the Mind Region and gain
powers and perform miracles and thus even feel that they have reached the regions of the
Mind or Super-Mind of God.
The essence of the Heart Region is in the Mind Region and that is why there is this
communication of the higher to the lower regions. The entire universe and its form all owe to
the Big Mind of God, and by entering into this region one can develop one's capacity or power
to experience the great region. This region can be considered to be the Region of Intuition,
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which is truly a state of feeling cognition rather cognitive as such as in the region of the heart.
This is a region beyond the regions of air and light but from which they have descended. It is
beyond even akasa or ethereal force and motion. As Sri Krishna stated it, Na tatra suryo bhati,
na sasankah na ca pavakah; neither the Sun nor Moon nor even fire shine there. This is the
powerhouse of God. Here we can see that it is the world of divine powers even as the ancient
seers stated. The Vedic thinkers have mentioned the whole host of gods such as Agni, Vayu,
Indra, Varuna, Bruhaspati, Prajapathi, Soma, Rudra and Surya. There are indeed One in so far as
they are powers and functions of the One Supreme or the Centre. These are diverse centres of
powers which are revealed in the Heart Region. The worship or upasana of these powers
through yaga and yajna has led to cults of different kinds and sectarianisms. Most occultists or
power dabblers come into contact or relation or communication with these and exercised
extraordinary miraculous powers but all these have, in the end, been productive of misery. In a
profound sense Indian thought has asserted that these godly powers are functions which are
filled by certain souls which have sought siddhis of these functions. These worlds, in a sense,
are the worlds of such siddhas. But being limited by the fulfilment and exercise of these powers
they are incapable of going above the region of the Brahmanda. It is seen that souls which
aspire to these worlds or lokas of Indra or Varuna and others remain there and come down to
the lower regions when the fruits of their yaga, (yaga or yajna Phala) have been spent out.
Secondly, as the Mimamsakas have held the yaga (sacrifice) enforces the mechanical
production of the effect and as such even these gods belong to a karma governed world.
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Man who aspires after the Infinite alone passes beyond the vast storehouse of godly energies.
He reaches the region of refined calmness and even the idea of creation is imperceptible. The
Brahmanda is the entire universe in the vaster sense when we think of the cosmoses. This vast
region is called the Para-Brahmanda. These regions obviously can be explored only by the Mind.
It is when we cross this Brahmanda with the help of the Master that we gain power to go
beyond it and enter into this vaster region. The Mind Region is the region of idea which is the
essence behind the expressions in the Heart Region. When we pass beyond the idea to Reality
the idea itself fades away. It is stated by Shri Ram Chandraji that when the Mind Region is
crossed we pass beyond all expressions in the sense we have been using it. This is a state which
is inexpressible as it is. Shri Ram Chandraji in his Reality at Dawn has mentioned about this vast
region as comprising eleven circles or rings of egoism. The subtle forms of egoism are to be
understood as the powers that one utilise for the Divine Work. The getting rid of egoism is the
most important aim however for ultimate success. Egoism can develop in a variety of ways and
these are most subtle. Indeed, this can be explained simply as the way one is happy in thinking
of himself as the most truthful, as most just, as most unselfish and so on. Even to feel oneself as
devoted or a Bhakta or lover of God is to encourage the feeling of egoism. Subtle indeed is the
way of egoism. This is possibly revealed when we think that we pass from our little body-
consciousness to the Mind-consciousness wherein we feel the sense of universality. We know
reason is said to be universal, whereas sensation is said to be personal or particular; similarly,
the Mind is said to be universal and the body is said to be particular
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and personal. In a similar way there is a feeling of universality in Mind but it is a universality
which is subtle egoism that is the essence of the lower gross manifestation of it. Shri Ram
Chandraji has clearly indicated the fact that freedom from egoism even of the subtlest kind is
found, where the aura of divine consciousness is not in any sense modified by the ups and
downs of fortune, as was the case with Saint Kabir.
The subtle rings of egoism show also the eleven siddhis that are exhibited by those who have
reached these regions. They are not, however, the Ultimate state because they are yet
limitations to the experience of the Ultimate, though they are verily exceedingly marvellous
states.
Most probably we must also state that the Vasus, Rudras (Dhruvas) and Adityas who represent
fathers, grand-fathers and great-grand-fathers of our pitrs and their spouses as seen in the
tarpana-kanda (oblation offerings to the ancestors) also are said to be denizens of this region
but yet not of the utterly liberated, from the world of maya or rings of maya. Shri Ram
Chandraji has given the account of Vasus, and Dhruvas as men, who have been entrusted with
the workings of the Nature in the various spheres and that they have developed spiritually.
He who goes beyond enters into the Region of the Ultimate.
Elaborating a little more about the levels of egoism we can state that egoism is a subjective
factor whereas Maya is objective. So much so we can either consider that all maya is due to
egoism or we can consider egoism to be a subtler kind of maya. This is because maya is having
its essence in egoism.
Shri Ram Chandraji speaks about three levels of egoism, the first is with reference to the body.
We may call it, perhaps, body-egoism. Materialists hold that even mental processes are to be
interpreted in terms of bodily processes. This is
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referred to the illusion of the soul as body (dehatma-brahma). The second level of egoism is
that which refers to our statement that we do all activities or that mind it is that does all
activities. This is the level of purposive psychology as contrasted with behaviouristic psychology
of the first level of egoism. Whilst all activities can be shown to be directed or willed or
imagined or driven by the mind, it is also clear the body plays an important role in thinking. The
lower mind activities have a grosser kind of egoism than that which we observe when thinking
proceeds not in relation to the directions of the body but for itself. This mental or higher
mental activity is called disinterested activity because we are not directly trying to enjoy
ourselves through the body and its processes. However, these activities which can be said to be
evident in mathematics and other abstract sciences are effectively egoistic in so far as they are
of the ego, for its satisfaction. Yet it is 'I' who think and will and feel and enjoy.
We may yet go ahead to another level of 'egoism' when we give up the self-effort as motivating
all activities, mental or physical. We can consider it is the Supreme Godhead or Guru who is
working in and through us, eating, smelling, enjoying, directing, knowing etc. This has been
mentioned by Lord Sri Krishna when he says that it is He, who as knower of the field, (ksetrajna),
does all. So much so, some try to imagine that the Divine Force as God or Guru is doing all
works in one's body. One is expected to become a mere spectator (saksi-bhuta). The doing of all
things at this stage is the workings of the Divine (in the individual). This is the highest in the
levels of egoism.
We have to go higher and experience the whole as neither that of the body-ego nor of the
mind-ego nor even that of the
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Guru-ego but of that Ultimate. It is said to be the state of Nature in her Ultimate Being.
This state of Tam, to which one ascends beyond the region of egoism or mind is one, in; which,
one is in the condition of negation, that is, when the ego is got rid of by its being identified with
it in all its activities.
There is a question raised as to whether we can call these three kinds of egoism as tamasic,
rajasic and satvika egoisms. We could, however, if this experience of egoism is governed by the
individual himself, it happens that even satvika egoism expresses itself in the form that one is
such and such, that the Divine or Guru is acting through him and as such all honours etc., shown
to the Guru and God should be shown to him also. This is the reason why several advanced
souls even thinking that they are being identical with the Guru and God proceeded to act as if
they are God and Guru.Though their activities may be by all means useful and helpful to all
people and even religious, yet there is the subtlest egoism and therefore obstructive to their
higher approaches. It leads to failure and fall, descent rather than ascent. It may also be stated
that those who have really crossed the pindapradesh or the Heart Region rarely come down.
We must presume from this that those who experience the divine Guru or God governing their
every act are experiencing the lower form of that subtlest egoism alone in their lower regions
of the heart.
The subtlest forms of egoism are indeed wonderful wherein one experiences the calmness and
plainness and simplicity in fullest measure. The transcendence of this region leads to Inactivity
or Nothingness-condition. The condition in this region is subtler than the subtle. When this is
crossed even this fades away and one experiences Nothingness and absence of all
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activity except the invisible motion about the Centre spreading rings of splendour.
The Region of the Mind is also the region of Truth. All thinkers from the age of the Veda have
claimed that there is nothing higher than truth: satyan nasti paro dharmah. Truth (satya) is the
highest which one has to know. Of course, they have spoken of Reality as satyasya satyam,
truth of truth. Philosophers are those who seek truth. Indian thought has spoken of the
Ultimate Reality as sat-cit-ananda, truth (existence), intelligence and delight. It has also held
this to be the highest description of the Absolute or Brahman. But mystics have asked the
question as to what existence and consciousness (intelligence) and delight are.
Existence (sat) is known only when one experiences being; and non-being is experienced as lack
of that being. The relative being and non-being are thus conditioned by our subject-object
experience. That which is beyond the relative beings and non-beings is incapable of being
described as being or non-being. So, too, our consciousness is of the objective world and of our
mental states. We are conscious only when we respond to situations or can. Our
unconsciousness is a fact in sleep and it is stimulus that keeps us awake. All consciousness is
described as an interruption of all spontaneous and even automatic activity of habits of
behaviour. The Mind Region is thus a relative universe in which we experience existence or
living. Most jivanmukta - descriptions are of this region as they are said to be living a
disinterested life. A higher region of experience leads to a greater apprehension of the meaning
of existence as beyond living and beyond consciousness and therefore beyond truth.
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Thus the real experience of the Ultimate is a transcendence of the areas of truth and an
experience of the foundations and causes of truth itself. So, too, it is the universe of experience
of the roots of consciousness itself. Such a region that transcends the Mind is the Region of the
Superconsciousness or the First Mind of God.
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Central Region
The progress or travel beyond the Mind Region brings us into the Central Region.
Physiologically, it is situated beyond the occipital lobe. Cosmically, it is beyond the Brahmanda
including the para-Brahmanda levels. The Brahmanda level reveals, as we pointed out, the
power which could help us to overcome not only our internal but also our external conditions.
That these two, that is the external and the internal, may be mutually opposed and yet
complementary is what is not usually recognized. But it is very important to emphasize that at
certain points the two must be recognized to be contradictory, for the external is not merely
the extension of the internal or vice versa. On the other hand, one seems to be the inversion of
the other though containing all that the other contains.
When one passes beyond the Brahmanda one arrives at a point where one is no longer aware
of the fact that he exercises any power, for all resistances seek to have broken down not by
force but naturally. Then he is aware of a new kind of calm and plainness and simplicity. The
peace of this zone is different from what had been in the other levels. Forceless force works
automatically. It is spontaneous and unimpeded and causes no violent experiences. It is
colourless and lightless though it must be clear also that one is not in ignorance or in darkness.
It is this force that the Master uses for transformation and it is that which soothens the
resistances by removing them or rather dissolving them. This is love truly understood.
The Central Region is thus entered into. This region has been a closed book to all the previous
seers. It is Shri Ram Chandraji's discovery. The seven worlds of the Ancients were bhuh, bhuvah,
svar, janah, mahah, tapas and satyam. The
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going beyond the satyam has been heralded by those who have spoken of the Para
(Transcendent). By entering the Central Region one goes beyond the Satya world. As we have
stated we are beyond the worlds of dualities and conflicts. This Central Region is that of the
Supreme Divinity. It is the region of divine Splendour. It also is said to have seven rings of
splendour, which are indescribable. This wonderful region is the most expansive one. One
travelling in this region is, of course, a liberated one, though the rings here do intimate that
absolute liberation is yet to be got. It is got when one crosses these rings of splendour and
enters the Ocean of the Centre. If the Heart Region grants actuality and the Mind Region grants
potentiality, the Central Region grants latency. Potentiality itself derives from latency, the Tam
(that), the last resting place of the true Yogi.
The Rings of splendour are but the focussing lights radiating from the Centre to the end of the
Central Region making something like rings.
According to Shri Ram Chandraji, the Central Region is where all the thoughts merge into the
original Thought-movement (Kshobh). It is held that all problems get solved here. For all the
knots and cakras are divinely active and it is because of this that one who reaches this Region
can yet keep his physical body and yet swim in the Centre. In other yogas this is impossible for
they attempt the breaking up of or cutting down the knots and cakras, and these are somehow
the necessary conditions of physical existence. Once one begins swimming in this region, one is
fully awakened and experiences the real thing in pure and naked form (yathartha).
For entering into this Region the Power of the Master alone can help. The higher the
approaches to the Centre the more is the need for the Master's help and guidance. Many
schools, on
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the other hand, counsel the freedom that comes for the disciple as he advances, a freedom
from the Master unfortunately. These may be the avadhutas, but the true aspirant becomes
more and more integrated with the Master and can suffer no separation from Him. In earlier
yogas even to enter the Brahmanda one had to relinquish one's physical body. The usual
exposition of the jivanmukta or liberated even when within this body had only emphasized that
the liberated one was yet subject to his past karma. That force which could make this
subjection also impossible or remove this subjection is surely that of the Master or God, and it
is when one enters the regions of the Centre that one is freed from this also.
Crossing the seven final rings of the Central Region one enters the Ocean of the Centre. One
nears the Centre and it is said that this is so vast a region that the original Rishi who began
swimming is yet swimming towards the Centre and has not reached it. This Centre is God. It is
absolutely motionless. There is no power or energy or anything of that sort in it. It is called
therefore, Nothingness, which is not however nothing. Adjacent to it is the latent motion which
generates power. But it is the Centre that maintains the latent motion. Shri Ram Chandraji says
that the latent motions generate power which rush out and create egg-like things which are all
concentrated essence of power. Each egg-like thing is a cell and is a master of one world. So
there are as many worlds as there are egg-like things. All these are working according to the
directions from the Centre through the latent motions. Among all these cells there is a Master
Cell which is primary because of its coming into being first, or as a result of the first jerk from
the latent motion. This Master Cell is the power house of all the other cells and all are
connected with it. So all cells retain their
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close connection with the Master Cell. Our earth seems to be specially directly connected with
the Master Cell, and has all the powers of that Master Cell.
Thus we have a trinity, the Centre, the latent motion and the Master, which are adjacent to one
another.
In our human body just as we pointed out the locations of the centres of Pindapradesh (Heart
Region) and Mind Region, the Centre or point of Centre is also in it. The Centre has got its
position in the occipital prominence at the back of man's head. The Master Cell also is near it.
These two are in the material form very subtle. In our anubhava we find that these are
experienced. Meditation finally leads to this Centre and the Master Cell.
When one reaches these experiences one really reaches the uppermost limit possible to man
on this planet.
Again and again in the history of the human race the descent of God happens through a
Supreme Personality. They are epochal times for the restoration of the righteousness (dharma)
and for the destruction of the wicked. Such Supreme Personalities are special descents of the
Centre; they have the fullest power over all the worlds and are capable of transforming human
nature into divine nature. Mankind always looked forward for such appearances though it has
perhaps been always accompanied by several great cosmic events, astronomical conjunctions,
sattelitum, earthquakes or, even as we should now say, great inventions of great destructive
forces. The Supreme Personality or avatar is, of course, in charge of all events and forces and
brings about the desired-for result with the least possible amount of use of force through love.
Many have of late come, some claiming the nature of advents, some as renaissance workers of
Godliness and belief
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in the Supreme Power. All have made man alive to the need for the supreme realization that
without Godliness mankind is bound to perish. Godliness is, however, not a thing of books, or
writing and lecturing about Him; it is the life lived in God, and nought else.
Unless this becomes a natural habit of being, mankind is bound to get pestered by all sorts of
half-truths or, as Jaina would say, with one-seventh-truths which only lead to mutual distrust
and sorrow unending and struggle interminable.
May we pray to God to help us out this world quandary. May we pray to Him to lead us to that
condition which knows none of these but the peace everlasting both within and without.
As Shri Ram Chandraji puts it we need to pray in total dedication to His work, for the Supreme
Personality is already amongst us.
O, Master!,
Thou art the real goal of human life.
We are all but slaves of our wishes putting a bar to our advancement.
Thou art the only God and Power to lead us to that State.
"OM TAT SAT. THAT IS EXISTENCE"
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Discourses on "The Philosophy of Sri Ramchandra's Rajayoga"
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Lecture - 1
The book was compiled by our Master from almost all his books - "Reality at Dawn", "Efficacy of
Raja Yoga", "Commentary on the Ten Commandments of Sahaj Marg" and his most important
work of practical discovery or invention "Towards the Infinity" or "Anant Ki Oar". In the Sri
Ramchandra's Rajayoga Philosophy the first chapter is devoted to what he means by philosophy.
We philosophers - I have been one of them - usually have described or defined philosophy as an
obstinate attempt by our intellect to understand the "Reality". But I think obstinacy or
intellectuality or both of them are the characteristics of our people. But I am afraid obstinacy
has been given up and intellectuality has also been dropped from the status of philosophers. I
do not know how. What is the instrument of understanding they are using in order to know the
reality? And, as for consistency and deliberate rigorous scientific or methodological training, I
believe very few are having it and some of them have developed perverse intellectual habits. So,
that is the condition of our philosophy today. If you want the Sri Ramchandra's Rajayoga
Philosophy, to be such an obstinate intellectuality, I may say, it does not fall into that category.
In fact the Master states that philosophy is wrongly stated to start with doubt.
But I am not sure that definition is really charitable to the man who founded the methodology
of doubt.
The great rationalist Descartes was a great Mathematician. He wanted to have, as in
Mathematics, certain fundamental or 'Certain' postulates in Philosophy also. Knowledge in
mathematics is certain and self-evident, rather certainty was developed from self-evidence.
Self-evidence cannot be doubted at all. He wanted to introduce that into philosophy.
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People began to accept principles or propositions from tradition or from scripture. But they
have never questioned whether those principles stated by scriptures are certain at all. After all,
we have doubts coming up about our own organs, as senses deceive. So, in order to avoid
deception of the senses, we try to see or sense in a disciplined way as in science, trying to avoid
mistakes of observation or non-observation or mal-observation so that our knowledge of things
may be correct. But we know there can be deception. There is relativity. You see me from one
direction and another may see me from another point of view. There may be different kinds of
photos. The photos are different, though I am the same. So we find deception can be practised
in a wide scale. Now in this world of deceptive realities, should we not have some certainty
about our knowledge? The only certainty today is the certainty of mathematics. Two plus two is
four is a proven fact, and if you work out the theory of numbers, you will find it very wonderful.
All mathematics is very certain. We have some assumptions also. Why cannot we have
assumptions in philosophy as in mathematics? He went about trying to know which are doubts.
Experiences are all doubts. Everything that we want to know about through our senses is doubt.
If we go on enquiring very vigorously pulling away every matter that is doubtful, we come to a
stage where we doubt everything.
Now what about the 'I' which is doubting? Is it in doubt? You may ask that. In our Indian
Vedantic philosophy, they say all things are Maya, including the 'I'. There must be one certainty,
namely, 'I' who doubts and must be a Reality. 'I' at least exists as a doubter. This certainty we
must have. That is how it is called a methodological doubt and not a skeptical doubt.
Philosophy starts in doubt. Does it mean that it begins with
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doubt and ends in doubt? Every science must have a starting point - the assumptions that we
are making are in line. Master dismisses this methodological doubt which is very important. He
says philosophy starts with wonder. I shall connect it with methodological doubt.
Now, a man who is certain is confronted with deception and another wonder is that a man goes
about enjoying his deception and creating illusions. What is this peculiarity of mind which
abhors and goes about creating illusions. If one type of illusions goes out, it creates another
type of illusions for itself and enjoys them. All our creative art is a kind of deception of
ourselves, trying to make what is really ugly into the beautiful and in fact is an art of self-
deception - So, so far as we are concerned, philosophy in the sense that it starts with wonder or
starts with doubt and ends in doubt or that it finally ends in a kind of doubt is a wrong
definition. WHAT WHEN PHILOSOPHY REALLY IS? IT IS LOVE OF THE ULTIMATE REALITY.
Ultimate knowledge and love of Ultimate knowledge make the mind struggle towards Reality
and taking away the mask of illusions and doubts. If we do not have that we are not likely to
strive towards it. Hence, we are trying to remove wheels of ignorance that stand between us
and Ultimate knowledge. All these wheels are knowledge in a sense but partial knowledge.
They reveal half and hide the other half. So Ultimate knowledge which is complete Reality too,
has to be loved. He who loves Ultimate Reality is a philosopher. Those, who possess verbal
understanding of Reality as poets do, are not real lovers of Ultimate Reality. They are happy
with small things like playing with cards. The Ultimate Reality is not what they are living for or
dying for. But we know Ultimate Reality can be known by loving. So also as it was stated by one
author, in
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every science we start with an intention to know Ultimate Reality. But our aim is to know
Reality directly without intermediary knowledge or instrument. The soul can know Reality
without the help of human instruments - that is, instruments made by men. Your intellect is
onething, your rationality is the second thing, your senses are the third thing. These three
things we think help us to understand Reality. But in fact, as one man said, these instruments
hide reality rather than knowing it. Our intellect blurs Reality. Our mind makes it cloudy and our
senses misdirect. Thus our senses show reality in an inverted way, mind in a perverted way and
I do not know whether I should say something about Buddhi also. These instruments, which are
used by philosophers of the sense, philosophers of the reason or the mind and philosophers of
the intellect, do not take you to the Ultimate Reality. HE IS A GOOD PHILOSOPHER WHO
WANTS TO KNOW REALITY WITHOUT THE INTERMEDIARY OF THESE INSTRUMENTS OF
KNOWLEDGE, INTELLECT, SENSES ETC.
Is there a way by which this can be achieved? and do you think that Reality which is known
directly may be useful to you in this way? How many people like to have knowledge which is
useful in the ordinary sense of the term. According to them, our knowledge is intended only to
feed our body and protect our body. The body is interested in protecting itself, all knowledge is
interested in protecting the body. And, we are confronted with the fact that our body perishes.
With all the effort that you can make with the knowledge, you are not able to protect it from
accident or death or even from diseases. Why I say this is - one man said that he is trying to
have immortality of his body. I was rather amused about the extraordinary old age, that I could
clearly discern in this
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photograph. Old age and death are inevitable. So all this knowledge is absolutely of no use.
Is there a way by which you can directly know the Reality without the help of the human organs,
that is, can you know the Reality through your soul in its purity?
All modern philosophers are said to be materialistic. They are not spiritualistic. They cannot
give the solution to the question as to who you are that is getting deceived and made to suffer
for what you are not really responsible. Now for that purpose there had been great people, no
doubt, but none of them went beyond this knowledge of the human mind. They were giving
training to control the senses; control your sense they said and learn logic and work out a
debate. But they also recognized that all these are preparations for checking the mind or
controlling the mind rather than knowing the Reality. The knowing of Reality is done by
"Anubhava" that is not at all dependent upon what we know as 'Buddhi' or 'Manas'. It is not by
these that we know the knowledge of the Reality in its full sense. This knowledge of the senses
and intellect is quite alright in ordinary life. But there also it has created confusion. We have to
be careful and vigilant in exercising our faculties. But can we get that higher knowledge? They
said it is possible but they have also stated that you have to undergo training. Ultimately it is
only a training, which has become a ritual practice like our habits and we do not have the
experience of the Ultimate Reality.
Now, love for that Reality is absolutely necessary. That love, we can call it devotion or
aspiration and we must be prepared to give up all for that end.
The person who first made it possible to have this experience of Reality in its naked form was
Sri Ram Chandraji
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of Fatehgarh (U.P.). He was born on the 2nd of February, 1873 and lived till the 14th of August,
1931. Sri Ram Chandraji of Shahjahanpur met him in his 17th year and then, he himself says, he
was prevented by his father from meeting him more often. He met him only ten or fifteen times
during his father's lifetime. But this man was chosen by his Master for training, to be able to do
Transmission of the Highest consciousness - that consciousness which makes us see that Reality
without any intermediary senses.
That is why it is called ATEENDRIYA. It has nothing to do with the Indriyas. The Mind itself is
transcended [transmitted] in its experience. Our's is not a mental knowledge or sense organ
knowledge. It is transcendent. You may say it Soul knowledge. Perhaps it is not knowledge at all.
It goes beyond that. This is what that great man started. And Master stated to me that though
there had been other disciples of Ramchandraji, none except himself was given permission to
start the Mission, fourteen years after initiation. He wanted this man to grow to that full
stature and so Sri Ram Chandraji says "What I know, everything is by the Grace of my Master
and by his direct contact with me, and I am only his medium in this matter. So, many things
which have been discovered are perhaps those which came to me and I am being taken to
those levels. So these works have been produced by Sri Ram Chandraji in the height of his
spiritual insight or experience far beyond the mental and intellectual methods. They come
directly as a form of revelation to him. And, I have been observing that many a time. I can give
you some instances.
The Master used to give a diagram to show me how the individual can be elevated. I used to
make suggestions without waiting. That is one of my weaknesses. I do not wait. Master
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immediately used to retract into a room and after sometime say that I am also right.
I remember, I think in Shahjahanpur last time my friend Sri Rajagopalachari came to me and
said 'Master is very much disturbed. He does not want to talk to you because you may pass
certain remarks and he would be forced to contact the Grand Master! I said that I should have
my mouth closed. That is what he said when two or three people came. Master asked all of
them to go out, closed the doors and discussed with me. I always feel that Master is completely
in the Higher consciousness.
Now, if any one of you can develop that LOVE of REALITY then, whatever you speak will be the
Truth. The credit that we give to the Vedas must have been got by that close or intimate 'living
in REALITY'. THAT IS WHAT THEY HAVE SAID 'ATMADRSHTI'. They are seeing with the Atman
alone when the Atman merges in it. That identity between the knower and the knowledge
being established, it is a knowledge by identity. I may not call it knowledge at all That is why our
people do not call it 'Jnana'. They call it 'Anubhava' or 'Sakshathkara'.
Now, Master says he does not know how people think that it is only possible for those who go
into the forest to realize God. He says it is not necessary at all. Why? Those are necessary for
the sake of the sense organs. Why do you have to go to the forest or close the doors or live in a
cave? It is because you are afraid of your sense organs. You are afraid, in fact of yourself. That is
why you have to run away from everything and anything. That which creates fear cannot
produce the Reality. Knowledge is not born out of fear. Fear produces only ignorance. And the
cause of our ignorance is fear. So, a fearless method of understanding Reality, a direct
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method of perceiving the Reality without any intermediary is opened up by this Sri
Ramchandra's Rajayoga Philosophy.
Let me summarize what I have said.
Firstly philosophy must be UNDERSTOOD AS A LOVE OF ULTIMATE REALITY a love that is not
willing to be mediated by any bodily instruments such as mind, intellect etc.Philosophic
knowledge is Supra-mental knowledge. And it is a knowledge by identity with the Ultimate
Reality. Now, this can only be known by developing that capacity of awakening the self which is
capable of knowing the Reality without the help of the sense organs or the body. And once it
develops that direct knowledge, it also knows to direct the body which it is holding. Our sense
organs are coming into being only for protecting the body, surviving, and for self protection,
self preservation and self perpetuation. The whole body and mind have been yoked to develop
these capacities but not to know itself. Self protection is alright. But, WHAT IS THE SELF THAT IT
IS PROTECTING? THE BODY? Is the Self equal to the body?
Now we have a new definition. We are starting a new kind of terminology. In fact, in the very
first chapter, Master says; 'I am trying to develop a new kind of language of Sri Ramchandra's
Rajayoga. Words are to mean differently from what they have been used by people. Anybody
who knows science tells that each science has its own technical meaning. When we use
technical terms of one science as equivalent to technical terms of another science an
interchange, we create confusion in knowledge. So, our people insist upon a new
understanding of our terminology. Sri Ramchandra's Rajayoga is developing its own
terminology. It is more clear to show us the original meaning of the words as they come and
not in
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several tongues, each one of them claiming to be autonomous. I can speak about that at a later
stage. The linguistic habits have become perverse. So, to start proper knowledge for expressing
high spiritual knowledge we must develop a new kind of terminology. Many of them are
obscure. We want to make it clear. The Sri Ramchandra's Rajayoga is for ordinary men to
become extraordinary. We are not taking extraordinary men and bringing them down to make
them ordinary men. Whoever comes to us, we feel, has some hope of becoming a Lover of the
Ultimate knowledge. Unless you aspire for Real philosophy, you cannot make any progress. So
Sri Ramchandra's Rajayoga philosophy is a philosophy of the Ultimate Reality and that Ultimate
reality is Supra-mental and Supra-sensual and this can be done by this Methodology. The
Methodology which has been discovered by Sri Ram Chandraji of Fatehgarh is perfected and
enlarged so that it can be given to all persons without any distinction of caste, religion or sect
or sex PROVIDED (that provision is absolute) HE LOVES THE ULTIMATE REALITY. We are not
interested in being satisfied with anything less than the best and we have the real feeling that
everybody ultimately wants the FINAL and not anything less than that.
So this book starts with that Reality, namely, Philosophy that goes beyond the intellectual
philosophies of doubt and wonder. But it is more akin to wonder. We start with the 'feeling'
that there MUST be an Ultimate Reality. If there is no Ultimate Reality, we cannot have LOVE
for it. The human heart desires the Ultimate, so there must be an Ultimate. And this desire is
something that is of heart. It is the Ultimate that calls. When a man calls for Ultimate, it means
that the Ultimate is really calling and if the Ultimate were not there, there would not be the call.
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So desire is the fundamental conception. The Ultimate which calls you, is near whether we are
conscious or not. We may call it instinctive pull up unconsciously. But, we realize that it is a
supra-conscious state. It is this experience that the Master takes and gives to the Heart and
makes it alive so that all people who aspire can reach it within this life itself. It is not so difficult.
When you think that it is difficult, it seems to be so to you. It is only when you think that certain
things are interfering with you, then you feel the difficulty. But if you feel the 'call' you would
not feel the difficulty, why? Because God is calling you. The Ultimate is calling you. So that is the
real source of strength, which we have in this system, a source of strength that we have to see
what the Real Ultimate is. We realize the Ultimate personally. The Master is in fact the Ultimate
Consciousness itself in human form, and taking up this work of making everyone who comes to
him and give him the strength and ability to Love the Ultimate. It is one thing to Love and not
reach and another to Love and reach or attain it. This has been made possible by our living
Master, Sri Ram Chandraji of Shahjahanpur.
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Lecture - 2
I have suggested last week that philosophy is not something which starts with doubt or ends in
doubt. Neither does it start with wonder. Philosophy is love of the Ultimate reality and to know
and love and live in that Reality is the real meaning of philosophy. But, just as every good word
has fallen into evil tongues and evil mouths, philosophy also has fallen into evil tongues. That is
why nobody likes the word philosophy. There was a time when every science was called
philosophy. Now no science is called philosophy.
It was suggested in Sri Ramchandra's Raja Yoga, and Master himself has stated in the 'Reality at
dawn' that 'the end of religion is the beginning of spirituality, the end of spirituality is the
beginning of Reality and the end of Reality is the beginning of Bliss. Reality goes beyond all
spiritual, religious and philosophical systems.
The ideology of Sri Ramchandra's Raja Yoga has to be propagated. That is why this book was
written. What is the ideology of Sri Ramchandra's Raja Yoga which is different from the
ideologies that have come into philosophy for the last two thousand years? Philosophy, for
some, means merely observation or experience through senses. Or, it is something that is
improved on the basis of the senses or it is something that is an interpretation of the
revelations which have been made by certain extraordinary people. And the extraordinary
people might have recorded what they have seen but we are expected to take with good trust
and not even verify it. One can question them only at the cost of excommunication as in the
west. The last word has been said and we cannot change a letter in the word nor can a verb be
changed in the sentence.
I do not concede the claim that we have triumphed the
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Nature. Nature has its vengeance on everything. Nature will modify every good thing. I
therefore, consider most of the revelations to be beautified ancient Truths. If you are a person
who wants to find out what should have been the original fossil, well you may try it. You can
use carbon tests and other tests. After all, you cannot get the bones of Reality. Those bones in
Sanskrit are called Asthi. I do not say they are false. I say they have to be recovered, and
verified. Therefore, we are trying not to experience in the sense that is coming from outside,
but by an inner contact with Reality, a contact by which Reality can flow into us and we might
be able to know the Eternal meaning of things and therefore be able to verify properly the most
ancient relics and place them in the proper perspective or correct them so that they become all
true. It was said of the great interpreters of the Vedas that they are using their small instrument
of reason for understanding Cosmic or Supra-cosmic things. So all that you have from the
translations of great Pundits must be taken as such.
So I hold that this ideology starts with a real connection with the Ultimate, and so meanings of
the big words were found by our Master. That is what Shri Ram Chandraji of Fatehgarh did in
some of his writings. Some of them have been recovered. And Shri Ram Chandraji had to rescue
those writings. A few have been published in "Sahaj Marg" and our friend Sri Saranad of
Gulbarga has translated the writings of Master into English. They are yet to be printed.
Take for instance, the Vedantic words Atman and Brahman. We are told that Atman is Brahman
and that is a great Mahavakya "Aham Brahma Asmi" - What do these terms exactly mean?
According to our Grandmaster, the word Atman has got two words in it. Ath and Man. Man is
the thing. Ath is to
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live. The thought with the Ath is Man - thinking in terms of particulars. We are all people who
think in terms of particulars. Individual particular things we gather, observe particular things
alone and we have to use some other faculty to put them together.
Now all these come under this classification and so Atman is a person or mind which thinks in
terms of particulars. And so, how can it seek about the generality of nature of Reality then?
Mind is accustomed to observation of particulars. Not even that knowledge is perfect, because
there cannot be a particular unless it is a part of a whole and unless you know the whole, you
cannot know the part fully. One man said "If I want to know about the full nature of the flower
in the garden I must know the Reality of which it is a part". So, the whole knowledge should
come into picture. The individual mind, the Atman is very much fitted for doing some actions -
for finding its food and only those things which are edible and giving up the inedible things. As
it was said by an Irish poet "We are men by anguish taught to distinguish false from true".
Therefore, we have to trust the 'Pure light' to understand the Reality. So Atman is mostly not
whatever people say something very good. That is why, in our system, Atman is fixed at a point
in the right side of the chest. Now, what is it that the word Atman means. It is a particular
consciousness of thinking capacity - a capacity, a thinking in terms of particulars.
What is Brahman? Mind - Man - it thinks in terms of Cosmos. Some minds do not think in terms
of particulars. They think in terms of all alone, not of parts. And the great prophecy of the Vedic
seer was that in fact these two are one. The Atman cannot exist without the mind and the mind
cannot exist without the Atman.
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The total consciousness is necessary to understand the particular, and the particular knowledge
is absolutely necessary for the whole. The two ways of knowing - one proceeding from the
cosmic to the particular, the other aspiring from the particular to the Cosmic. Now, here, two
words have come. (I know a little bit of philology.)
Let us take another word - the word 'Prana'. What is Prana? Prana is that by which everything
lives. And most things are living, some of them non-living, some of them are quarter-living,
some of them are half-living. There are degrees of living. We cannot say that we are living fully.
If you are living fully, you would not have come here. Because we have found that our living is
not good, and in fact we are dead in some parts of our being we want the full life. And, what
can that mean? We want life to feed us in every part of our way. And this life can only be given
by the Ultimate Reality, because the Ultimate Reality sustains the so called 'non-living' by just
becoming and flowing towards it. You think that there is no life at all in the inorganic material.
Thought has become gross. But if you can somehow break that particular grossness of matter,
you will find that it releases thought. So, this is the experience of matter or the atom. This
experience of an atom on the one side and Atman on the other side shows that if you can
introduce this force into anything it becomes alive. So master says this offering of the spiritual
and highest consciousness sometimes makes it grow into greater sensitiveness and awareness
of the life. Atom is not conscious of its Reality. We are only partially conscious of the Reality
and are aspiring to have full consciousness of life, so that we can live fully both in the atom of
our bodies and Atman of our being and Brahman. That awareness is possible only by
introducing different types of Prana.
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Prana means outer air for most people. In fact, the inner air is called Prana and the outer air is
called Vayu. That is not the fact at all. The true fact is that it is a Divine power that makes things
which are dead come into life. Growth is possible only when there is Prana. When Prana is
decreased, then, there is no growth. And that is the basis of Pranayama. People extend the
duration of the breathing. They ask us to breath the air, 'keep it down to that' etc. This exercise
goes on for half an hour or an hour. Some people think that they can go on doing it all through
the day.
So far as I know that is a very troublesome one, and we who are doing our work, cannot afford
to take to this type of exercise which does not take us to the Reality. And, if it is so in your case,
what about the other things which cannot breathe? What about the elements? My own feeling
is that Master said that this Prana has Ultimate force or original force, and this should be
offered into the hearts of men and when this is introduced as the Food of the Soul, the Soul
begins to look up for its goal. If you want to say that for any plant to grow, you want fertilisers,
you have to fertilise your Soul by giving this Prana. Therefore, it is a very necessary process to
have this Prana, and this is the uniqueness of our system.
What is the differentiation between this system and other systems? Not in the idea of God, not
in the idea of the Individual soul and not in the idea of Brahman does this system differ from
others, but in the introduction of the Divine Force into you, by which you will grow to a true
spiritual stature, which means that you will be able to realise yourself as the Reality. We pass
from the unreal to the Real, from immoral to the moral, from ignorance to the Knowledge, of
which we are ignorant, and this cannot be described by the ordinary mind. This
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Pranahuti has to do an extraordinary amount of work. It prepares for the future. It wants you to
think beyond this body. Life is continuous whether it is having body or not and that life is real.
So, the language which our Master has used for the system of Sri Ramchandra's Rajayoga -
atleast for these three terms - is unique. As for the word Natural Path, what does it mean?
Master says it is a simple path. It is not a path that requires extraordinary practices. Control
your body in order to control the mind that we do not accept. Nor do we think that by
controlling the mind we can control the body. Firstly, you cannot control your mind. Mind
cannot be controlled by you. It cannot be controlled by your gross-mind. In this context I
remember one man who has been very assiduously teaching for the last 50 years that you can
control your mind by agitating it and analysing it. And suddenly it seems the mind will extract.
But it will result in fatigue and that is not Reality. Some people say that discourse between the
master and the disciple (both of them become exhausted) leads to Reality. That is Vada - Vada,
what is called as dialecting, Tarka. But, you do not find it in Sri Ramchandra's Rajayoga. Battling
with words will not help. Arguments and all that is not the way towards Reality. That is not
Sahaja. The ambiguous use of words is one of the secure places of refuge for debaters. So they
are not honest in trying to describe Reality. You cannot describe Reality without honesty. Now
Sri Ramchandra's Rajayoga is not of that type. In Sri Ramchandra's Rajayoga, we do not want
extraordinary methods for attaining a simple thing. A simple Thing - God - is very easy to attain.
He can be got if you know how to approach. The only way to approach Him is to get a capable
Master to lead and guide you, who can take you to the Highest
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Realization, to the supreme Liberation and Realization. Liberation happens almost the very
moment when you are connected with the supreme consciousness. When once you are
connected, you will have to cross a few points to attain Liberation. You will not return to this
kind of grossness. But that is not the goal. The real goal is the realization of Reality, beyond
Philosophy and beyond Religion. This is a new language. A way for every man, who is willing to
offer himself, and nobody is prevented from coming. But if a man excludes himself I can do
nothing. Everybody can come if he can sit for half an hour. The choice is not left to the Master,
he must impose some restrictions. Here, everybody knows that there are no restrictions, except
the patience for sitting for 45 minutes or half an hour per week and for individual sittings half
an hour. Nothing more you are asked to do. And, I think, our commandments are very simple in
ordinary living. While we have to get along with the neighbours, we want the irritation to be
reduced as much as possible. And, that is not very difficult to practise. It will be difficult for
those who create difficulties for themselves. To give up their difficulties is the only difficulty
that they have to face and the Sri Ramchandra's Rajayoga tells you the simple process of
training your mind. Your perverse ways of behaviour can also be cured without much effort on
your part. These are small things which our new ideology is prepared for.
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Lecture - 3
As I said, according to Shri Ram Chandraji, where religion ends, there spirituality begins. After
this sentence, Master gives the description of God or the Ultimate Reality. Religions have got
notions of God which are as different from one another as possible. But they have all one
common thing. God has a particular nature such as that of the Creator of the world, Sustainer
of the world and Destroyer of the world. He has wonderful attributes or excellent attributes -
Infinite Compassion, Infinite Beauty, Infinite Power, Infinite Grace and so on. This God is the
God of Religion. That is, we are all thinking of the excellent quality of which we have some
awareness and these are the qualities of God. God is perfect extension, perfect space. He is at
all time, the past, the present and the future, which are all in Him. And so He has wonderful
attributes. This God we call Saguna. Of course, it may be that God has the qualities of nature
also in a sense. Nothing that is not in the cause can be found in the effect. So, God has all these
attributes. But according to Vedanta, the definition of Brahman has been "He from whom all
creation, all origination arises". But, there are some people who have stated in Upanishads that
God is described in terms of negation of these qualities, which we call of nature, that is, Sattva,
Rajas and Tamas. Some people go to the extent that God has no qualities - either good or bad.
Some people say that God is Nirguna; some people say that He is Saguna. What guna means, of
course, is a very troublesome point of discussion or controversy. God has gunas means He has
no bad qualities. So, that is how some people have interpreted. Certainly God cannot have bad
qualities. One may then ask `we have bad and good qualities, how did they come about. If God
has created bad
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qualities, they must have come from Him'. The cause must have the seeds of effect. There is
evil in the Universe. God must in some way be evil. But we do not like to attribute evil to God
and so they say evil is the good that we do not understand. 'Evil' is excellent. You do not know
what it is. So you call it 'evil'. Anything you are afraid of is 'evil'. That is how some people try to
explain or rather explain away evil. Some others say that the good qualities have the opposites
also in this world. The world is a negation of God. God is perfect, we are all imperfect. God is
good; we are all evil. Where there is good there must be bad. A good cannot be understood
except in terms of bad. So, the standard of judgement of what is good or bad, truth or false
must come from God, who is Truth, who is Blissful and the world is false, evil, unpleasant and
unblissful. That is another meaning of God.
But, there is another concept that God is a Principle rather than a person. Then we may
understand something of the problem. Religions always consider that God is a person. By
person, it means someone in talking terms, knowing terms and loving terms. A person whom
you can love, whom you can adore and whom you can worship. But if it is only a Principle, it is
not in those terms. Are we worshipping the law of Gravitation? We worship persons in whom
those laws are exhibited, a person who exhibits those principles. For instance, Gandhiji to us
means a principle. He tried to exhibit truth and non-violence. He searched for Truth and Non-
violence or love. Suppose, we remove these pictures. Then the principles will remain. We think
of Rama as a person. Rama is a dharma principle. But not a person having a bow and arrow as
in Kondanda Rama, having particular colour - bluish colour as it is described. That is not Rama.
So you will find ultimately
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every great man is a principle and not a person. If you ask if a great principle can be lived and
practised, well there is a man who came and showed that it can be practised. So, to exemplify a
certain man comes into being. So, if God is the Supreme person, he exhibits the principles
continuously, incessantly and eternally. But then, whenever you look at a person, you see or
perceive the principle. Whenever you see principle, you see the person. They are bound
together. You cannot think of the one without the other. God is the first cause. As a first cause,
he is also loved. So we find that the Nirguna is non-personal God and the Saguna is personal
God. Non-personal God, that is a principle and personal God, both of them are inseparable,
except by us. When we want to think on principle we think of Him as a principle. As a person
we exhibit Him.
I was suggesting to a friend yesterday that it is almost similar to the scientific notion of
considering energy either in terms of particles or in terms of heat. When we think that as a
wave, it follows the laws of waves and then we can take it as a particle also. So, if you take it as
in Religion, God is personal and if you think in terms of philosophy, he is impersonal.
But we are confused in these matters and our logical capacity is dwarfed by Religion. So much
so, even Sri Ramakrishna used to say that both Saguna and Nirguna are true. Well. Therefore,
the principle point, if you want to put it, can be called Para Brahman. Master also has used
them. This is used by the Advaithins also. But I do not know whether they are clear except
when they emphasise this aspect in thinking of God as transcendent to or interior to the
creative point. There must be a condition when He is not a Creator. It is Nirguna. The posterior
point then is Iswara. So these are the Nirguna and Saguna notions of the Ultimate Reality.
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But Ultimate Reality, says our Master, is something more than these. It is higher than the
Nirguna or Saguna conception of Brahman. It goes far beyond. The Ultimate Reality, which we
should call God in the sense that it is that, you have to attain, perfect Reality. So our Master
says all these discussions about Saguna and Nirguna are transcended. We soar far beyond the
notions of Religion or philosophy. It is attractive to hold a non-personal and think that
impersonal is superior to the personal. I do not agree to either notion. We are going far beyond
both, a condition which is beyond the personal and beyond the impersonal and that is
something which is not within the range of our normal experience. It is not within the reach of
our reason or feeling.
Religion is described as an aesthetic approach to Reality and philosophy is said to be an
intellectual approach to Reality. You may also say that God can be approached through the will
aspect of man. But will goes beyond both the intellectual and aesthetic approaches and that is
why Master wanted in each on of us a will to go beyond the frontiers of philosophy and religion.
Will, in its purer form breaks through these two barriers of intellect and aesthetic. "A perfect
will is needed" that is what he says. Thought in its purer form is not an idea. It is just an
'aspiration' a 'force' an 'urge'. So, that concept of Ultimate is as he calls 'Energy' goes beyond
the intellectual and aesthetic. That condition is what we are aiming at and that is the Ultimate
Reality. So, when Master describes in the circles, he shows that there is a Brahmanda area and
beyond that Para Brahmanda and beyond that is the Central Region, place of the purest will.
So, the Central Region, which is a discovery of the Master, is something beyond the Saguna and
Nirguna from which our religious and philosophical notions came.
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Lecture - 4
God is subtle, beyond the Saguna and the Nirguna, and it is because He is very subtle, he is
simple. That is, He is easily accessible to anybody who comes to Him. It is the WILL to realize
HIM that has to be strong and this Will should not try to impose conditions as to how God
should be experienced by you. Religions always impose conditions under which God should
appear to man whatever might have been their original intention. Now in Sri Ramchandra's
Rajayoga, we are trying to understand the nature of that Reality by personal experience which
is possible and available to everybody.
Master discusses the problem of 'atheist'. An atheist is one who denies the existence of God.
An atheist is one who denies the necessity of postulating the existence of God for explaining
the world. There is the scientific atheist. He says that God need not be included as a cause for
the production of effects in this world. And, there is no need to assume a first cause. This
scientific atheism is therefore something that depends upon Nature to provide the Laws by
which this world is functioning. The scientific atheism is therefore something that depends
upon Nature to provide the Laws by which this world is functioning. The scientific atheist is one
who wants to understand the laws that govern nature and, if anybody says God must also be
included, he says, we do not find any necessity to have a God in this world picture. Order in this
Universe is not necessarily related to a person or God. Order can be in the very nature of things.
So, we do not want a God to create this world. You may ask when and how all this came. There
must be something before. You cannot say that there was nothing, at the stage from which
something has come. Obviously, something cannot be produced out of nothing. Therefore, the
doctrine which says that there was nothing at the beginning is self-contradictory.
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Master uses in his work a verbal point. There is no God means God is nothing, and if you look
out for God you do not find him anywhere. Therefore He is nothing. He is a zero or soonya, or
to use our own language 'sunna', and how do you represent it - in a circle or a dot. A point is a
contracted circle. A circle is an expanded point. Now you can shrink God into 'nothingness' in
your science. You can eliminate Him as a cause. But He is a cause of all, and not the cause of
any one particular thing. You are looking for a 'particular cause' and not for a 'general cause'.
That is absolutely a meaningless point. A scientist would look for particular causes or particular
effects and not for a general cause which operates in respect of everything in this world. You
look from that point of view. You will see you have shrunk the God to Nothingness. It has
become so indistinct that it looks like a point. God is a point or a speck. But when you go nearer,
it becomes bigger and bigger and a vast one and an Infinite Ocean. So, God has got a very
peculiar capacity unlike anything found in our visual experience to become the whole circle of
things comprising the whole of the Universe when you go nearer and nearer. So that is how the
atheist reduces God to a Zero.
Now master takes another example. He just says the fun about adding zeros to one. Zeros
multiplied without 'one' result is nothing at all. But he takes one (1) and adds zeros. Then you
will find that for each zero, the value increase ten times. 10, 100, 1000, 1 lakh etc. If '1' is to be
one i.e. you, you are the person and if you add zero to your right, you will become bigger and
bigger. The individual when he begins to look at himself begins to expand and so you will
become very vast just as the zeros added to number '1' increases the value of the number. So,
zero has value.
Place the zeros on the left side before the one 1., 01., 001.
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After a decimal point i.e., after negation of '1' I think, you become fractional and this can be
done till the value of .00001 is equal to zero. He represents this as a very fine problem of
numbers. The potentiality of zero seems to be infinite. Therefore, he says "I am prepared to
accept the atheistic view that God is nil. I am also prepared to accept the mathematicians' term
that God is zero and Infinite". This seems to be one way of looking at the problem of the
importance of the zero in our lives. Zero is negation and the most objective way of knowing
Reality is when you reduce yourself to nothingness.
Science also tells one thing. The observer must also be eliminated. Individual predilections,
prejudices, omissions will have to be completely eliminated in objective knowledge in science.
Now it is true in science also as in the gross way of the world experience and experiment, the
individual counts almost nothing. That is in all observation 'I see' 'I know' 'I observe' the 'I' can
be eliminated and we can say 'It is observed'. When you go to micro-working, or Infinitesimal
work, or when you are thinking of general theories of relativity, the individual himself has to be
eliminated; and it seems to be impossible for any scientist to eliminate the observer or
individual because he develops a field of his own. He cannot, therefore, be eliminated so they
have to make their formulae inclusive of the personal observer. And this observer, therefore, is
an impediment to the objective understanding of reality. That is why the 'ego' cannot be
removed. The ego is the observer and somebody should observe in order to get the results.
There can be no experience without the observer and so the observer is in the picture. It may
be anything that he observes. You must include him in the whole picture of understanding
about the Ultimate.
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So, when people say Sat Cit Ananda they think that it is the Ultimate, we find it is not so. So,
Master says that many people think that SAT is God, which we have to reach and think that is
the Ultimate. Now that is not the Ultimate because it includes the difference between the
'observer' and the 'observed'. And when you can eliminate the observer, then Reality alone
remains. Suppose we can eliminate the 'one' by some means (of course it is very difficult) then,
we can have only the Reality. The 'I' has already merged. When can the 'I' or observer merge in
the Ultimate which gives value to it. That is only done when you are able to become completely
a zero. The SAT or Being then gets merged. That condition can not be described. That is what
we say in our Sri Ramchandra's Rajayoga 'OM TAT SAT'. The idea is, when you pass beyond the
three levels of consciousness of waking, sleeping and dreaming, you come across a condition
where the 'I' is negated. That is what other people call Sat. We do not say Sat Tat, but we say
Tat Sat.
So is the Being and that which you know as the Being. No philosophy can really come into being
unless you reach the Being. All that we now speak of may be a kind of SAT, working with the 'I'
which you cannot eliminate. So, you will see that all such knowledge is bound to be imperfect if
not unreal. But if you reach that stage, it is Being. From this point of view you can say it is
nothing. For us, that TAT is nothing, zero. But without it we cannot exist. In fact it is the most
valuable number if it can be called a number at all. Zero is not a number. It is not even a
negative number. If you can achieve that TAT, zero, then you will be able to see the real nature
of things of SAT. What is Being is, you can only say when you are completely merged.
This order cannot be changed. The order has not been
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understood. It is much worse in the case of poets. So they do not understand the significance
behind OM TAT SAT. Unless you know that TAT, the SAT cannot be understood. The Pure
Reality is without the modifications or changes or imperfections introduced into it by the
observer, namely, yourself or the 'I'. If you think about and contemplate on OM TAT SAT, I
would like to ask if you reached the second term before you reach the third term or have you
known the first term atleast before the second term. Then how can you go to the third?
Neither the religious men, who do not understand the OM nor the philosophers who do not
understand the SAT know the Ultimate Reality. This I think, is a very mathematical statement. If
you observe in the nature of 'zero' you may be able to see that it is asking us to go beyond
philosophy. In fact, you see that the original thing was not 'nothing'. It has tremendous
potentialities, infinite potentialities; but absolutely immobile till you introduced the 'I'. That
condition of thought is a condition of BHOOMA according to Master. The Bhooma is what we
call Bhoomi. BHOOMA is that on which everything stands. It is the support of every Reality.
Without that support of Brahman or Bhoomi, there can be nothing in this world. So this is zero,
this Bhooma, this Reality is what we are to know.
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Lecture - 5
Master has declared that he has discovered this condition which was not approached by
anybody so far in the history of the human race, namely the state of TAM, which is beyond SAT
or Existence, which all people hold to be the highest. The state of TAM is very difficult to attain
and it has been possible only for our Mission to help people reach up to this particular point or
the Ultimate Reality. In fact, Master even goes a step further. He says even that TAM is a kind
of reflection of the Ultimate Reality. So you will understand how difficult it is to communicate
the very nature of that state except by putting one into that condition. But then he says, it is a
condition where there is neither light nor darkness. And, all our knowledge is said to be of light.
So 'what is that, that is beyond light?' - shall we say it is darkness? No, it goes farther beyond
darkness. It is difficult to describe that condition. In fact Master goes to the extent of saying
that a person who has reached that condition will not be aware of it except when somebody
calls him back to answer a condition. That is only when what we call existence 'Truth' is
introduced one becomes aware of his condition. This is one discovery.
Of course, when I had asked this condition to be given, he said that most people will not like
that state at all. They do not want that stage at all. Most of us like to have knowledge, like to
have power and all those things which we think as the 'summit of perfection'. A man who goes
beyond all these will not have all these things. But then, he goes to the Root from which all
these things arose. And therefore, I said it is worthwhile going to that condition. Anyway so
long as there is something still farther mentioned there are some people who like it go to the
farther limits. Whether it means death or final
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dissolution, they do not worry. Many people do not like to go farther. They would like to have
what they have and not miss all these things of the world. Of course Truth comes only when we
go far beyond knowledge, far beyond happiness and perhaps even far beyond darkness.
The next step that Master illustrates is about that condition. Do you think that in that condition,
do you exist or don't you exist. Will you have your identity or not? Are you lost completely? It is
said as one of the argument against losing oneself in God, that such a condition is of no use at
all and must, indeed, be unreal. There are theories of Vedanta - I don't say it is Advaita - which
hold that the individual Soul (that is you) is immortal and is Eternal. If you do not exist God does
not exist - so you must exist. That is why they say the individual soul is eternal, indestructible
and so on. That may be alright for people to say so. Actually what happens? It is an experience
not only in spirituality but almost at every level that True Love involves a dissolution of oneself,
a giving up of oneself even to the point of annihilation of identity. This we call merging. The
religious people who are anxious to experience God do not like to be merged or lost in God. To
them realisation means looking at God, enjoying God, worshipping Him in all sorts of ways, but
not to feel one with God. That is, these people want God to live for them and not they for God.
So, almost all religions want God for the sake of the individual. Nobody is thinking of living to
exist for God. So many people want to have their identity kept up. And we find their identity is
tried to be fostered by names, works and so on and those remnants as the delegates of such
people. They are trying to give immortality to the works of those people. So to that extent we
create a kind of immortality to their identity.
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It is only a philosophical feeling that you must have been previously. There are arguments for
that. But ultimately do you exist as a separate entity, keeping your own identity till the very end?
Our Master says, the identity which each individual has, continues to be even till the last date
of Maha Pralaya. Some people said even at Maha Pralaya, a person goes on existing. That is a
philosophical necessity. Even when a man enters into the state of Tam, he continues to have a
little of identity till the very last when everybody goes to the Centre which is the Tam, and
everybody at that stage enters into it and after that period of Maha Pralaya they come back
again. The question is whether they themselves come back again? Can we believe that
Markandeya comes back after every Maha Pralaya? Most probably we must accept it. But then,
it is not clear whether it is a problem for experience or for imagination.
The Upanishad is very clear in this matter. The very same problem is stated in Katopanishad.
Nachiketa asks Yama 'What happens to me after I get realisation, whether I exist or not?' 'It is
very difficult' Yama said, 'do not ask me that question'. But he insisted upon the answer. Yama
replied "Well, you will come to a stage where you are so much one with That that your
distinction from it is very little. When you come out of It, a distinction comes out". That I is the
Existence. The I or identity is that from which thought arises. Individual thought arises from the
I. Now, it is a very difficult question to explain unless you go through that experience. Master
says there is an element of man running parallel to the Divine. And the man who realized the
Tam is one with the Tam. He almost identifies with the Tam. The human element or identity
remains to the 'minimum extent' and it will remain till the very last, viz., Maha Pralaya. The
realisation is that. If you want to have realisation
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here with the body, then you must have a minimum of identity and a maximum of the Divine.
That is what we are seeing in the Master. In other words, it is precisely zero added before I and
the number added after the decimal point which makes your identity less, nearing absolute
Zero. This can be experienced in the lives of people. I can only represent this point by referring
the Master himself. This condition can be said to be pure thought, with that slight point. And all
his actions come from that Tam, through the infinitesimal. It becomes the passage through
which the individualization takes place. In other words, Master says individuality is brought to
the minimum. What is lost is individual and not Divine.
Master feels there is a great mystery, a mystery which is, beyond all spirituality also and if you
want to experience, just try by adding a little bit of what you call Truth or existence. Then you
will see whether He exists or not. The person who reaches Tam is more real than you. A man
who thinks he exists, perhaps does not exist really. That is a condition indistinguishable from
nonexistence. Existence and nonexistence are transcended in this condition. In other words, all
our normal ways of describing this condition do not go far, and we are left to experiment on
this aspect.
Do not have a fear that your identity is going to be completely lost, if you have any love for
identity. Some people will say and in fact the great distress of Buddha was as everybody tells,
that he was a nihilist. He said the human individual is a bundle of Samskaras and so everybody
said he was a Sunya Vadin and that is how they follow him. What he means was that Ultimate
cannot be described in the language of real experience and it is something to be experienced by
Dhyana as he himself said. And Dhyana means what? Try to understand
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the original cause. If not, go on asking what is the cause. You come to the final point of the I.
Can you then stop there? No, you have to go still farther, beyond the cause. So you see at that
point, are you to say that you are born out of nothing? All that you can say is yes and no. It is
very difficult. So, the Divine is completely different from the human and there is no graduated
process. So, Buddha was misunderstood because the people who argued for him were
intellectual, not those really experienced and lived for that. With a bit of the Divine, they
expanded their individual and called themselves God or Superhuman. But He who is fully
merged in that Tam and gives more importance to that Tam, creates a new kind of personality.
That is a very great point which Master has stated. That is why, to understand fully the
magnificence and attractiveness of the Tam, one has to put aside all the prejudices about the
nature of identity. You must realize that Sat there is something greater than the identity.
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Lecture - 6
The development of individual from the cosmic or absolute stage is by a series of individualities
or individual forms being taken up from the Central force. In other words, we must presume
that once the Centre has started to come into action at the time of creation, the several levels
of organizations in space take place. Those which are very near the Centre are very pure and as
we proceed a little more away from the Centre, we reach, what we call, the region of splendour
and when we go still far we come across the region of Ego, and as we go more and more away
from the Centre, we get the material world such as we perceive. These three regions Master
describes as the regions called the Central Region, the region of Ego and the Region of Pinda
Desha or individual human beings or creatures. So, every one of the individuals, who passes
onward away from the Centre to the pinda Desha and still farther on, has all those things with it.
Inside the inmost core, we have got the very nature of the Divine Force which we must call "the
first Formation of the Individual". Later on, we have an ego covering over it and still later, we
have got a physical cover. So there is one continuity between what we call 'thought' and
'matter'. Thought is at the back or is the basis of matter, and if matter has become what we call
life in its extreme form of its manifestation, it is only to be presumed that that original thought
is very much covered up almost to be called dead. So, in matter, the Supreme Divine is also
covered. Matter cannot exist without it, without possessing this as its core, as its nucleus. In
that sense, we find that the individual soul called the Jeevatma, even in its grossest formation,
contains within it, the Universal Being. And if you call the Jeevatma you call with it the Brahman,
though it
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must be noted that it is covered up with this entire Universe. Covered up means two things.
The Isavasya Upanishad, might well be quoted in this connection. Isa Vasyam Idam Sarvam -
two meanings may be given to the word Vasyam, Isa or God is enveloping the entire world.
That is, He is in fact completely containing the world within Himself. It may also mean that Isa is
that which is in everything, or covered up by everything. By a double usage, we will find that
the Individual soul is really Brahman covered by everything. But as Brahman, it is He who is
covering everything. In both the cases, Master considers, they are covered up and covering. In
that sense, they are related to manifestation. God is bound to the world to preserve it by
covering. The individual is bound by being covered by the Brahman. Suppose you realize that
you are the coverer, but not being covered by and if you realize that you are within it, you also
find that you are the Master. In other words, it is the peculiar quality of the Brahman and the
Jeevatma. Both of them have got motion and thought. In this sense, thought covers the whole
universe and it is the motion that cover the thought. You may say that both of them are parallel.
In that sense, they can be taken away from each other. And each has a function. Thought never
loses its function of thought. Motion never loses its function of motion. But when thought
converts itself into motion or motion is capable of being converted into thought, there is what
is called a state of 'pause'. When one shifts into the other, there is just a twist and that is in
different directions. Now, these twists can be considered to be 'knots' and there is no
conversion of one kind of thought into another kind of thought and one kind of motion into
another kind of motion or one kind of energy into another kind of energy. There is a formation
of several knots so far as individuals are
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concerned and it is the business of each individual to loosen the knots, so that a passage from
one kind to the other is possible. In other words, transformation is possible. Transformation of
one kind of energy to another kind of energy, of one plane of thought to another plane of
thought, is the most difficult thing to achieve unless it be with the help of the Universal Original
Cosmic force. Master has stated that the Divine and the human are parallel. In one of his
articles, he has revealed this concept of parallelism between the Divine and human. The human
is the individual. The Divine is trans-cosmic, beyond the cosmic. Now, it is possible to go to that
condition and get the Divine, already working very fine in us, into action only when you are
directly connected to the original condition. It is not enough to say that the previous state will
connect us. You cannot say by merely going to the ego state, that matter is converted by ego,
but in the process, the ego is caught almost more deeply in the matter. The present condition
of science is, it wants to conquer matter, but it is more and more subordinated to matter.
People think that they can convert life by religion and higher consciousness. All that has
happened is that Religion is subservient to life. Instead of life being subservient to religion,
religion is made subservient. Further though Gods are expected to be subservient to the
Ultimate, the misfortune is that God Himself, the Supreme God becomes subservient to the
lower Gods. Man wants to make use of God instead of being used by Him. And, these are all at
different levels of materialism only. Everyone of them starts with being a matter for moulding,
but ends by moulding the ideas to its needs. That is why, all the great ideological platforms of
either spirituality or politicality have come down to a level of simple and pure materialism.
Instead of slogans creating a new force
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the force that created them has become ineffective, uninspiring. That is why the biggest of
slogans that was given to the world at each stage by each one of the prophets has become
meaningless. That is why in our attempts to get back to the condition of Centre, which created
the Universe itself in its supracosmic form, nothing can help us except that Centre itself. So, the
ordinary words which our Vedantins have made, called the jeevatma and the Brahman or
Paramatma, have no meaning at all to those people who use them. On the other hand, the
Jeevatma is a thinking, moving being. It is not a static but a dynamic and so is the Brahman not
a static but a dynamic entity. Both of them have come out from the Centre, which has been
beyond the regions of our philosophies or spiritualities. We have to go beyond the Jeeva and
beyond the Brahman to a condition, that is neither thought nor motion. Those who say thought
is motion are speaking nonsense. And those who maintain that motion has no thought are also
speaking nonsense. They almost came together. They are like time and space, the two
coordinates of existence. This is the picture which our Master gives. It is simple provided you
rise up to the point of perception by experience or imperience with the help of the Divine
cosmic.
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Lecture - 7
God and man are parallel in Creation. God is the inner unchanging, continuous line and Man or
the line of humanity is the parallel to it but with a kind of changes, actions and reactions, rings
or chakras and also grossening of the entire original force and these grossenings have been
moulded in some particular formula. Though this is so, the line of Divinity is a support for the
evolution of humanity or the manifestation.
In this connection, our Master Shri Ram Chandra Ji refers to the concept of the Avatar. In the
Original Centre that forms the vast Akash, which is the Original Divinity, there will happen
individuation or identity particles, if you may put it that way, and these identity particles are in
fact, what we are. And these identity particles are of different grades. In fact there is a First Jerk
or Motion from the Centre which forms a unique point near the Centre. It is said near the
Centre because, from this distance it appears to be very near. Actually, it is very far from it. This
is a unique point and is said to be the point of Supreme Personality, and all the others are
points which have been rejected in a sense. Sometimes when the Creation requires to be
guided or ordered much better than what it has been and also perhaps when the line of Divinity
requires a further impetus from the beginning to the very end and if it does require an impetus,
then a sudden emergence from the Centre happens. It may happen from the Centre itself or it
may happen from the line of humanity also because, what has to be benefited is the line of
humanity. And Shri Ram Chandra Ji mentions that Sri Krishna came from Mahamaya, whereas
Sri Rama was the Divinity introduced in the line of humanity. That is why Sri Rama has got more
human characteristics and obviously Sri Krishna
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had very few human characteristics. Now, this distinction between the two Avatars shows that
the Centre though far beyond manifestation, periodically when necessary enters into this by a
particular kind of individuality or personality or force. He also says that the view that the
Avatars have no personal identity and that Absolute is projecting itself into this level is not
correct. Sri Krishna as well as Sri Rama are personalities which have just come out of the Centre
as persons or as necessary cosmic or supercosmic personalities. They have continued identity
as individual and that is why we are able even today to seek a vision of Sri Krishna and get it.
Why I mention Sri Krishna is, Sri Krishna is the present Master of humanity and He is said to be
the chief architect of the several systems of spirituality. He has been in one sense,
experimenting with a large number of people and whenever necessary, he will instruct and
when they fail Him, He withdraws and starts another system. Sri Krishna is helping us, but
Master Shri Rama Chandra Ji of Fatehgarh is dominantly concerned with us.
But the Centre may project special personalities only one at a time to control and guide
humanity and also to help humanity recover its awareness of Divinity that is parallel, that is
inherent in it. God is with us, with each one of us, as a straight parallel, of which we are a
curved parallel or a modified parallel, and that is a grossening of the line of humanity. But the
line of Divinity remains, untainted.
To recover this, a Divine personality comes to connect these two, in a sense parallel by means
of Pranahuti.
That is, we have to realize that in every action that we do and in every kind of manifestation,
there is a parallel behind, which can be connected and since, we have lost awareness
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Master has to introduce the Divine Original condition into the humanity so that the human
becomes aware of the fact that it is Divine in itself.
Our individual being itself is taken up to the higher levels, He helps us go beyond the individual
nature develop an identity with the Divine. Then you find that you are becoming acquainted
with the Divine, and the Divine becomes more and more dominant and untwines the knots in
the human being. A free flow of the original energy in the human being is restored and it also
restores your being continuously Divine. Perhaps it is this that you find in meditation, the
Omnipresence of the Divinity. As the Omnipresence comes within each one of us complete
development of the human personality in a human mind develops. That is the kind of
transformation brought about by the Divine line. It begins to develop Yatra and the individual
soul that is in gross condition goes to the level of the subtle. Yatra is passage from the lowest
point to the Divine.
Master points out that there is an actual individuation of the Divine in the human mind and
whatever you do, you find the parallelism between the mind and submind.
Some European or Jewish European authorities said that mind and matter are parallel, but they
do not explain anything but a philosophical proverbial distinction between mind and matter.
Mind is immaterial. Matter is material. How can immaterial transact with material and material
transact with immaterial?
Shri Ram Chandraji says it is not a conflict between mind and matter. Mind and matter are of
the same order. The real parallelism is between the Divine or the line of Divinity, and the line of
Humanity. They are parallel and therefore what is necessary is a third force for Realisation. But
there is one thing
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in the human, Once an individual is aware of the Divinity it goes away from its own body and
towards Divinity.
This the Upanishads compare with two birds in the same tree one in a higher branch and the
other in the lower branch. The bird in the lower branch eats fruits and now and then looks at
the higher one, and then gives up eating. Thus, precisely, when you become aware of the
Divine in you, you will absorb in It. A natural kind of renunciation enters. Now the man finds
that the Divine is awakening him.
Thus, there is parallelism between Divine and human. There is Avatar, Supreme Personality to
directly connect or awaken the line of Divinity in each of us.
Once the Divine within you and the line of Divinity is realized the Yatra commences.
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Lecture -8
The problem that is developed by Shri Ram Chandraji in the next chapter on the Knowledge is
very interesting and, in some respects, very thought provoking. Firstly, all of us hold that
knowledge is the goal of Life and secondly, that Knowledge is the only means by which we can
cross over our bondages and miseries. It is so obvious a fact that we do not want to question
the postulate.
"Jnanath Eva Kaivalyam" - it is only by knowledge that we attain Liberation. This is the sentence
constantly heard from the great scholars and perhaps even by saints. Some people of course,
have stated that:
"Bhaktya tvananyaya sakhyam aham evem vidho" Arjuna
"Jnatum drastum ca tatvena pravestum ca parantapa:"
"Except by Bhakti or Devotion undertaken by you as instructed, that is, according to the
principles of Yoga, you will not be able to see and enter into Me" says Sri Krishna.
We find ourselves in great difficulties in the modern world between the people who say that
Jnana is very important and the only means, and the others who say that Devotion is very
important and the only means.
Now, Shri Ram Chandraji enters into another problem - the problem of knowledge and
ignorance. We all think that we start with ignorance because we are all ignorant. And we want
knowledge to remove the ignorance, so that we may be able to act properly, live sensibly and
rationally. Ignorance, therefore, is something to be got rid of and knowledge is the way by
which we remove this ignorance. Now, these two terms have been used in Upanishads as
"Avidya" and "Vidya". Avidya is ignorance and Vidya is knowledge. No doubt, the Upanishad
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writers or commentators had a different concept of the word Avidya from mere ignorance. I
shall not dilate on that just at present, for it will take us off from the main point at issue. In any
case we start with ignorance and, in fact ignorance is actually found in our activity, when we do
not know how to act properly or adequately to a particular situation. Action done, which is
uninformed by knowledge is ignorance. A man is said to be ignorant not because he has not
read. He might have read everything; yet he may remain ignorant because he does not know
how to use knowledge for a particular situation. Now, that is a kind of ignorance that we shall
have to counter. Now, we call a man ignorant when he is not able to have proper knowledge to
overcome a situation or meet the situation. So, mere knowledge without practice is
meaningless and it cannot apply itself to a situation. So both are, in one sense, ignorant. You
can say knowledge is a kind of ignorance, just as ignorant action is a kind of ignorance. Now, we
are struggling in modern world to get rid of what is called "learned ignorance". Most of us are
learnedly ignorant. I do not think we are ignorantly learned. Now, our Master says, we start
with the preliminary ignorance, it is true. And when we try to know the situation what exactly
do we do? In order to know a situation we have to get out of the situation and inspect the
situation. That is, knowledge involves a divorce or a separation from the object or situation in
order to meet it or adequately respond to it and therefore it means, you develop a division
between the object and yourself. And so, a knowledge of the situation is always an external
study of the situation, not an internal one. So, your knowledge is only limited to a particular
purpose, namely, to get food, get clothing, get the amenities of life etc. For this purpose, you
get out of the situation in order to inspect it.
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Therefore, there is a division of the subject and object. And a knowledge is something external
to the object which is to be known. Now, this is very limited. Your knowledge, in every case, is
limited knowledge. It is a limited knowledge because it is not a knowledge of the thing as it is in
itself, but as it is for you to meet a particular situation. All knowledge, therefore, is a limited
knowledge. Therefore, we are in difficulties when greater situations arise. As a matter of fact, in
science, we can see that every Law is only true within limits. No law is absolutely working
beyond particular limits. When they go beyond limits, you find that your laws do not apply.
Now this is very important, remember, because knowledge is in fact, by its very nature, limited
and finite. Laws are finite and also as we now find, they are probable but never certain. All
empirical laws are probables, in greater or lesser amount, (it does not matter), because if it
exceeds the limits, you are in error. That is basically wrong and you have to confess that is
ignorance. So behind every knowledge, there is an ignorance and behind every ignorance
perhaps there is a greater knowledge. Now this is the difficulty of epistemology or theory of
knowledge in philosophy. And the greatest efforts of philosophers and scientists has been to
limit or to find out the limits of our knowledge of every kind. This is further shown by our
theories of reason which operate within limits. Now, for instance, we think in philosophy and
everybody accepts that a thing cannot be both true and false. That is the principle of
contradiction. If a thing is true, it cannot be false. If it is false it cannot be true. But the
misfortune of our experience is that everything seems to be both true and false. Now how to
express this in terms of our logic (Tarka)? So people said it is impossible and so skepticism is the
only result. You must confess that you will have no absolute knowledge and
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we can have only a little knowledge, knowledge mixed up with ignorance in different degrees.
And what is the distinction between a great pundit and an idiotic child? Nothing except the
amount of ignorance that they have got. And, we must know it is better to be ignorant than to
be wise, because we can excuse ourselves for our failures, but a wise man gets punished for his
knowledge. Now, we have all these things in ordinary practice. But logically, when we find this
proposition that is both falsehood and truth can coexist just as Avidya and Vidya can coexist it
becomes impossible to explain. If we say so many people laugh at us and say "what is this type
of knowledge?"
Here, coming to the real point which Shri Ram Chandraji makes, we hold that our little
ignorance can be cleared with our little knowledge, but the vast ignorance that is pervading the
whole Universe cannot be cleared with our reason or with our actions. You cannot clear the
vast infinity of ignorance. Let us confess that there is vast ignorance which is the Reality. Almost
you are seeing that it is a kind of skepticism. You can never have a knowledge of all with the
instruments which you now have. This knowledge is something which comes out of the object
in order to survey the object. It is, to use the little world, "experience". Ex means 'outside'. It is
an experience which is outside, or outer experience. Now how to go beyond it? The reality of
the great ignorance is beyond this ignorance and this knowledge. Master calls it Complete
Ignorance. Of course, he says 'I do not find any other word for it'. And we do not have any word
in any language in any dictionary. Why not I use the word complete ignorance? I know this is a
'shocking phrase' to us who are thinkers or wedded to knowledge. But a real Jnani is one who
would go beyond our little ignorances
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and little knowledges - finite ignorances and finite knowledges. You do not take into
consideration the whole of Reality. Reality is beyond your perception and imperception or
reasoning. Now, what is it by which you can know? It can be known only through 'intuition' or
vision. Therefore, we go beyond the ordinary Pramanas or instruments of knowledge and the
means of knowledge or ignorance whichever you please, and rise to the level of direct vision of
Reality and knowing Reality for its own sake, by merging yourself with Reality and not getting
out of It to inspect It. In order to know you thoroughly, I must enter into you. By standing
outside, I shall certainly find your height, your weight, this and that. Perhaps I may take an
anatomic view. But then I may not know you. Even if you survey the whole of the Universe, as
you are now trying to do astronomically and otherwise, yet, you will not know what the
Universe is. It is an external view of Reality and therefore a false one. Is it completely false? I do
not say so. It is false. It is certainly not the reverse. Now, we have to see whether we can intuit,
know the Reality within as part and parcel of it. Of course that is what we are always. For the
sake of knowledge we came out of it as fish thrown out of water. You see fishes just jumping
out of water and falling back. So we are all coming out of the Being, looking at it and falling into
it. Therefore, we are coming out of it in order to get back.
Which is the real life and which is the real death? Death is flying out of Reality and getting back
to the Reality is life. We got out of the Being to see the Being and when we merge ourselves in
God, we will know Him. Now we are having a very imperfect, very personal, of course useful in
a little sense, of the term 'experience'. So, if you want to know Reality, you will have to merge
into that Reality which is the Great Ignorance.
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Now that means, you will have to cease to be both a subject and object and also vanish. You
may all say it is meaningless. But there is no other way or knowing Reality except merging
yourself in it, to live in it and be of it and never think of 'knowing it'. Why? All knowledge is a
pragmatic reaction or preparation for action in a premature way. Now, this is a very important
point undoubtedly made in very theoretical way by some thinkers. But we have never
experienced this aspect. We are actually seeing that the Ultimate is beyond both vidya and
avidya, beyond usual terms of subject and object and knowledge. And it can only be known by
your merging yourself in it, becoming one with it. By standing out of it, you may see a bit here
and a bit there but it is externality. Now, to get back to this original condition of Reality is
undoubtedly a kind of leaving all our philosophical attempts or scientific attempts to know
Reality even in the best objective point of view. So you have to go beyond science and beyond
philosophy. And this experience is available and possible. That is why our people spoke about
vision or Darshan of knowing God. Firstly to know and be merging yourself in that vastness with
a feeling that you may be nonexisting. What will happen to the drop of water that falls into the
ocean back again? The drop may be complaining that it will be lost once and for all just as I find
myself complaining if I am in the mass of human beings, I will be lost in them. So, even if I
colour myself with a special kind of dress, black or white or red, it does not matter. I will be lost.
Even the colours would be washed out in the sea of beings. So also when we merge into the
ocean of beings we will be lost. Are you prepared for that? Our knowledge consists in holding
on to this ego, identity and so externally individuality develops. When we lose our individuality
and merge ourselves in that vast ocean, we
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get the real intuition of Reality. It is not always knowledge. What should it be called? Master
calls it Complete Ignorance.
I wish I could devise another word. But then, every word I thought in the matter has already
been given a bad name, a bad meaning. I think no word is used for realization of Complete
Ignorance. It seems to me, after all, it is very nice to call it by very bad name, because that is
what makes the people shudder at as Master puts it.
The Upanishads say "Asatho Ma Sadgamaya". It is a very big statement. We go from unreality to
Reality. And "Thama So Ma Jyotirgamaya" - we go from darkness to light. Now, we are not
going towards light. Light is not our goal. We go beyond both darkness and light.
"Na Thatra Suryo Bhati
Na Sasanko
Na Cha Pavakah".
There the Sun does not shine nor Moon illumines nor the fire burns. In other words, it is neither
hot nor cold. Now, if such is the condition, to which you go how can you say that you are going
towards Jyoti? Either the word Jyoti has been improperly translated as light or that it emerged
when you merge in God. So the word Jyoti is difficult for translation or explanation of the
commentators. It is something far beyond darkness and light, something which merges when
you enter into the Divine that is the goal. Now, as our Master says, Light is not our goal. Light is
equated with Vidya. Darkness is Avidya. Our goal is not within these two terms or the two
experiences. Both of them are experiences in the language in which we use it. We must enter
into that and merge in the Divine. Any Which way you cannot say what exactly that theory is.
Now,
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Master says that it is a condition of infant and the infant is ignorant and looks out for
knowledge. But is it so? Now, I believe we have gone to a greater infancy. We are in the
condition of beyond thought and beyond knowledge. At that condition, what is it to see, to act
or to live? You eat as if without thought. You live as if you do not live. Now that is a child and
that is the condition of something that is transcending.
"Not until you become a child shall you enter into the Kingdom of Heaven" said Jesus. I would
only add "Not until you enter into the Kingdom of God will you become a child".
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Lecture - 9
Master says that there is a difference of levels attained by several types of souls. He agrees with
the ancients that those who are practising sinful deeds attain a condition or state of Hell and
those who are ignorant by good deeds most probably attain the level of Paradise. But to those
who are innocent it is the world of Brahma. But as for the wise and learned people they create
for themselves an artificial paradise in which they try to live. Obviously, the learned and the
wise men build their own castles and dwell in them. It might be very uncomplimentary to the
wise and learned. But, as I have always held, the process of learning involves a constant process
of unlearning also. Any wise man going to advanced study in any subject would be asked to
revise his original premises and rethink them and unlearn the usual habits of mind. That way
leads to, what we may call, a development of Inner Being, and also it leads to the ultimate
realisation of greater awareness of Reality. That is why every true learner is in a constant
process of learning which involves a process of unlearning. That will also suggest to us the
contradiction in Vidya and Avidya. Today's Vidya may be tomorrow's Avidya. Therefore, there is
a 'relativity' in the very notion of knowledge and the notion of Ignorance. We have to arrive at a
stage of transcendence over these fixed goals or limited notions of Vidya and Avidya. So,
Master says that we must come to that condition of innocence which is Complete Ignorance, as
defined by the Master. So, we have to use complete Ignorance in order to reach that State of
Complete Ignorance.
Is it possible? Master says that In His own life, He had not read anything till perhaps He has
attained that state. Afterwards, He began reading the old literature or learned
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treatises. That made him understand the limitations of those learned works, and also to size up
the level of understanding of each of these learned men. So, personal anubhava is more
important and ultimately it is the only means by which you can attain that state of Complete
Ignorance which entitles you to enjoy the Real Realm of Brahma or Brahma Loka. This leads us
further on to, what is called, the worlds of Infinity in which the realized souls, who are, as He
calls it, swimming and expanding, so that they are one with the Ultimate without any kind of
separation.
In the chapter entitled "Man and his nature" Master tries to clarify the very person who wants
to attain the Ultimate State. A man who wants to attain the Ultimate State is one who is
continuously in relation to the Ultimate condition. But he has also developed another end of
pole to him. God has only one pole, but man has two poles, one pole is in God and the other
pole is at the very end, namely, this world, external world. That is why, he calls him 'bipolar' -
having two poles. Now, the one pole, namely God, is, as you may say, beyond even the mind. It
is the State of Tam, and this mind is connected with the First thing that comes out of the Tam,
namely the First Mind. That continues to be the constant healer and energy and life. From that
point, he goes on developing or enwrapping himself with the processes which come in a natural
way. There are four processes taking place at this state. Manas, which is purely one with the
First Mind or Kshob; then, there is Chit, then there is Buddhi and there is Ahamkar. So long as
these four are concerned, you might find, Ego also is well developed. Intellect is there and there
is a feeling that there is ego. These would be in their purest or subtlest condition in the earlier
stages. They come immediately after the soul is formed. In fact, the
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soul is eternal element in God. And when it comes out into play, the four come in along with it.
They may be said to belong to the state of God. But, afterwards, grossness develops and several
deeds or several knots develop. And at every state, there is what we call grossness, greater and
greater grossness. At another point, Master describes the process, as it were, of the cocoon,
the soul weaves through its mind, within which it is trying to isolate or individuate itself. At that
stage, it grows even. And there, outer one is being formed by the mind. So it is the mind which
is the powerful element in evolution. In fact, we have gone to this condition. But, at this level,
also, we have developed certain other things, we began to develop pleasure. We began to
discriminate between what is pleasant and what is painful, not what is right and wrong but
what is pleasant and what is unpleasant. So, there are, even today, philosophers who consider
that you will have to identify pain and pleasure with good and evil. The pleasant is good and
pain is evil according to large masses of mankind. Some people invert it and say that pain is
good, pleasure is evil. Either way, it does not solve the problem. We are in fact caught up in the
dilemma of pleasure and what is less pleasure, and this has got wide application. In any case,
man is today caught in this mind of dilemma and he wants to escape from this particular
situation. But then, man also has, as I have stated, a peculiar and unique quality, viz., of having
the mind continuous with it from the original first Mind. This Mind is passing, and that is why,
all our minds behave alike and all of us have developed also. All of us are fragments of One
Supreme First Mind, and that First Mind which is really Cosmic in nature has been individuated,
isolated and in some sense, insulated from other individuals, so that it is only thinking of itself
and not about other people at all. It is
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contradictory, in one sense, it would like to absorb or even annihilate also. Now, there is mind
and the unique quality of the mind is seen in its capacity to evolve to its lowest and the grossest
form. Animals also have a mind; because they are also degradations of the mind, and yet, that
mind is not conscious of its connection with the Ultimate. It is only at the level of man that he
becomes conscious of its original connection or force of the First Mind. Our aim in all literature,
in fact of philosophy, is to get at that Original Mind which is pure, which is powerful -
Omnipotent in one sense. The Mind does not lose its connection with the other end. Now, all
that energy which we are expending on creation can be reversed and we might try to find out
and draw more power from that Original Soul, if we have to escape from the pain, pleasure -
world of vision.
Incidentally, Master says that even God has no mind and that is correct for the obvious reason
that mind is from the first point which has been created. So, He Himself is behind that Mind.
There are many people who think, if you want to become anything, first destroy the mind. Then,
by destroying the mind, you will be one with God without his mind. Master points out that this
is not the way. The instrument of mind has been given to you "to explore the ultimate
grossness on one side and regain your subtle condition again and pick it up". The possibility for
man is that he can have the continuous experience of the Ultimate First Mind to the grossest
level. But that is possible only when you attain in full force the First Mind within you, and since
there is a loss of that force, you find that the lowest levels forget though they are sustained by
the original Force, which can draw the First Mind. So, Mind has to be used for this purpose. You
cannot involve to your condition of the Divine
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and transcend unless you are able to use the mind that is given to you. Now, as a matter of fact,
this is the struggle. Some people want you to become Amanaska, go beyond the Mind and
destroy the Mind. If you destroy the mind, you destroy the instrument by which you can ascend
the ladder. So, there is no way of attaining that condition except by utilizing the mind.
You must use your mind. You must use it yourself. The mind that has come to the lowest end
and is in suffering must turn back to get at the source or purity itself. Now Master says at this
point, it cannot be done with your own efforts, but only a Divine personality, can help you to
connect your lower end with your own higher end, because you have created so many barriers
to your own flexibility to connect yourself with the original condition. Therefore, the Supreme
personality or the Divine personality alone can connect you back and also create that flexibility
in you by moulding your whole being by removing the knots and other interferences and
putting back to the Ultimate. And that is to be done by that Mind. You are not able to achieve
your goal yourself. The instruments of knowledge, so called, learned instruments of Divine or
the instruments of karma are useless, because we have found them to be of no use. Nor the
usual method of Raja Yoga that is being practised without the help of the Divine connecting you
with the Ultimate is of any avail. There is no yoga otherwise. Your evolution, therefore, is
almost clearly dependent upon your getting a Divine personality to help you reverse back to
your Mind and connect it with the other pole. When these two poles are connected, there is a
Neutral point and immediately you go to the other higher State or God. Without this
connection of the lower, the higher is impossible.
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That is why, Master says there is great need for the man to have the Divine personality who has
attained this particular kind of connection with the Ultimate and has to bring down that
Ultimate to every individual who seeks this particular condition of transcendence of mind. If we
want to get transcendence over mind, it is possible not by annihilating the mind but by
connecting its two poles. Then alone you have access to enter into the Divine.
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Lecture - 10
In the previous talk we dealt with Master's explanation on the nature of man as a bipolar being,
having one end in God and another end in the grossest level of man. We also tried to make out
that the nature of man has taken its start from the Ultimate Force or primary Force that
somehow was thrown out of God, which can be called, the Centre or the greatest potential, the
Zero. By a series of jerks which are due to actions and reactions, man has developed firstly a
causal body and then an astral body and finally physical body. There are, of course, in the
creation and even before the causal body, a series of sheaths and coverings. But these things
have all been produced by a series of jerks which means that certain kinds of mechanisms were
developed by which the degradation of energy would take place and finally it became the inert
matter we are now having as our body.
Now, the business of most of us would be to get back to that original condition and this is done
only through meditation of the Centre from which we started. That is, in other words, in
mediation we have the idea of the Ultimate or the original standpoint namely the Zero as
potential. This idea of that original condition should permeate all our gross, subtle and more
subtle activities. If this "ideation" is not there, there will be no possibility of getting the
sustenance from the Original potential even for the continuation of the gross-body - not to
speak of the subtle body It may be held, as some people have held, that our business is to
destroy this whole structure of causal and astral and physical bodies and get back to the Source.
But any physical attempt to do that will not take us to that condition. There is only one way
towards establishing contact with the Original or getting back to the Original and
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that is by, firstly, an 'ideation' of what we want to become and secondly, try to make that idea
constantly working in us so that these subtle and grosser bodies can be permeated with that
idea. You may ask the question whether idea is merely a thought. It is not only a thought but a
Force also. Further every thought is a force, but not what we call Force in the physical sense of
the term. Every thought is a force and this Supreme Thought is the Higher Force that we can
have. And this is in every man. Now this has to be awakened by meditation. Now, suppose you
try to meditate, you find it very difficult. That is, you do not have a clear idea of what that
Original Condition is. Philosophers especially think that just because they are able to think or
visualize that idea, they have the power by which that idea transforms our nature. Now, we
have, in our modern world, people who speak about ideology as if their ideas, even of socialism,
have the power to transform the Individual Consciousness of every one to whom they speak or
preach the doctrine. I think Shaw was perfectly correct when he said that these so called
socialists are nothing but the 'perversions of real socialists' and so he wrote a book also just to
show up the hollowness of the ideal or ideational views of the present state of the so called
intellectuals. So, you can understand the idea, in order to be really of value and of power to
restore you to your Original Primal Spiritual Condition, has to be of a different order, and this
can be done only by a person who has reached that particular stage and brought that Force into
the line of man. That is the importance of Pranahuti, and once that Divine Element is brought to
man and given to him as the Force by which his whole transformation could be effected, then,
you try to start from below and correct the grossness, correct the astral body, correct the
causal body which has
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brought us into this bondage and finally we become Unlimited one with the entire Universe.
The second point we will have to remember is, as Master says, both the Universe and the
human individual are made in the same pattern. That is, the processes that have brought the
outer world into the gross condition which we are now seeing are the same processes which
have taken place in the human individual by which your body is seeing and experiencing.
Suppose, I correct this body, human body, which is under our control and if God helps us to do
that by our process of Yoga, then, we become aware of the Cosmic or Universal factors and
ultimately understand the nature of the Universe itself. Unless you understand yourself, you
cannot understand the Universe. Unless you have made yourself subtle enough, you cannot
understand the forces that are governing the body. And, if you want to control the forces of the
world in order to make it a better world, it is your business firstly to become perfectly ourself in
God and this can be done. That is why, when some people say God is made in the image of man
or man in the image of God, I do not know which way is correct. The idea is that the principles
governing the nature of God or the Universe which has the manifestation are identical with the
principles that are governing man who is also a manifestation of the Divine. Both are
manifestations of the One Divinity and therefore when the human individual becomes
unlimited in his nature by getting back to that original condition of God's nature then one will
find that he can know everything about the Universe, because, if he only attempts to know any
part of the Universe, he will get the knowledge of the Universe. In fact, he can become
technically 'Omniscient' because, any change in any part of the Universe involves a subtle
change in
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the human individual and vice versa. Any change in the human individual will be registered in
the universe although it may be very subtle and undetectable. But there, if you are sufficiently
sensitive, you can have the knowledge of the changes taking place when you make changes in
your own constitution.
Another point which Master also emphasizes is this: He says, every cell within the human being,
(in fact he specially mentions the spinal cord and the brain cells,) has a potential of
communication with the Universe. He has extraordinary power to change the face of the
Universe and all talk about Kundalini and rousing the Kundalini is meaningless. It is not only that
Kundalini is valuable but the whole of the nervous system is like that. "But nobody would listen
to me" that is what He says, and "with me try the experiment". But that requires, you know,
one condition that the Supreme Personality cannot permit you to play with these forces. It
must be for the good of the whole Universe of manifestation. No human individual can tamper
with the forces. But he can help, if necessary, for the proper use of the Forces. So, the
possibilities and the potentialities of the human being are infinite.
And what is necessary now in meditation? We try to bring 'moderation' in this structure. Now,
what is the meaning of the word 'moderation'? Many of us think 'eat moderately, speak
moderately' and these are the things which we see as moderation. Perhaps they are. But what
we mean by moderation is, the human element has been or the material element has been
stressed much more than the Divine element within us. We tend to lose sight of the Divine
Force that is sustaining our human being. There is the Divine Force at the back of every cell
within our body. That is why God or the Divine Nature is said to be parallel to human by Master.
In every cell,
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there is a parallel divine. If you call it nucleus, I don't mind. But I do not want these terms to be
identified. The nucleus is becoming shorter, very small, but the tissues surrounding it have
become bigger and bigger. Therefore, almost all existence is overweighed on the side of
manifestation or humanity and not so much stress is laid on the Inner Force that sustains the
humanity. That is, it is an 'immoderate' business and that is the cause of tension. That is,
manifestation is stressed at the expense of the power that can and does manifest. We have
more and more of manifestation and less of the power. That is why we are feeble. We are
feeble because the sanctum by which we have been sustained is obstructed and minimum.
Instead of having a full nutrition, the manifestation is starved of nutrition. Now this
immoderate tendency must be changed.
In meditation through the process which our Master has stated, that is by Pranahuti, the
Supreme Force enters our hearts and brings about moderations within the body. So,
excessiveness or extensivism is removed and we get awakened. We have the feeling that
thoughts are subdued. In fact, thoughts are, as far as we know, material thoughts,
manifestation, sustaining manifestation and perpetuating manifestation, without asking by
which they can be sustained, by what they can be protected. We do not ask for that. We want
to draw, upon a Bank Account that does not exist. So we find that immoderation has developed
and this can be corrected only by getting the Supreme Consciousness once again to channelise
the Inner Force into the outer. So much so, the Divine Force would be made to flow into the
manifesting, rejuvenating it all the time and ultimately taking over other directions itself,
without permitting the manifestation 'to develop its own lines to ruin the system'. Perhaps, it is
a hard phrase,
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but I could not help it. So, this is what Master has stated as the need of Divinisation. Every
function within the body to the least particle must once again be given the full Force of the
Supreme, namely, the Divine Force, till we work out the transformation of the Human nature.
Though the form will be the human, he functions and powers would be of the Divine. By that
process you find that the human really gets transformed into the Divine Nature, that would
preserve all that has been made in manifestation by God without bringing forth the evil results
that have accrued to us in this process.
Secondly, the grossness which obstructs the flow of the Divine and operations of the Divine
would be removed not only in the gross but in the astral and causal and other levels. Man, thus
will be finding himself continuously with the Divine at the Source.
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Lecture - 11
Master tries to explain the nature of Realisation. Realisation is something very different from
'liberation'. Liberation or Salvation is 'getting out of the bonds of rebirth'. Once you get rid of
the bonds of rebirth, you are said to be liberated from the bonds. That is what we call 'Moksha'.
But that is not the goal, though human miseries and struggle make us think it is important to
get rid of the pain and getting a kind of tranquility from the operation of bondages. But
'realization' is something much further. It is 'discovering your own Oneness with God. The fact
that you are liberated from the bonds does not de facto mean that you are 'realized'. There are
probably many liberated people hardly any who has realized, ie., found his oneness with God,
the Ultimate being. So, we could think of a large number of liberated souls but not people who
have realized God. They may be in the process of realisation in the sense that, after having
found freedom from bonds, they discovered that there is more and more to be attained than
previously. So you will see that liberation is not realisation.
Secondly, what is realisation? Realisation has been defined by many people as 'the attainment
of a state of God with all his powers of creation, sustenation and destruction and so on and so
forth. Actually, these cosmic processes are only with God, but not with anybody else. So, even
the highest of the Souls in the realized condition will not be given these powers. It is the
exclusive prerogative of the Divine Being alone. That is the distinction between God and the
Souls will remain. But an individual Soul, which is going towards realisation will attain a
condition which is far beyond all that we have heard from our spiritual savants. God is said to
be Sat, Chit, Ananda. Now,
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this condition goes beyond Ananda. You may ask the question what does it really mean. We
cannot express it. It means, Master states, that it is a condition of 'salt without saltishness'. Salt
may not be a good word as the sweet. But there is a positive fact which he enunciates of this
condition. This condition is the condition of Omnipotent Will. A person who has reached that
State of Realisation can do whatever he wants. His will is invincible. Now that condition is what
we will have when we realize. I do not know whether that is not a very high state. In fact, he
says that, when a person ceases to be then there is realisation. Now this is a negative
description. An individual reaches a state of isness, that is he does exist and then he comes to
the condition of zero, absolute negation, where there is no change at all possible in his nature,
even though he is swimming in Infinity. Now that condition is said to be the state of realisation.
Now, he compares this state with the Nirvikalpaka Samadhi of the Yogins. The Raja Yoga works
actually use the words "Samprajnatha" and "Asamprajnatha" Samadhi. It does not use the word
"Nirvikalpaka or Savikalpaka Samadhi". This language came from Advaitins. This Nirvikalpaka
Samadhi, which has been preached by Advaita saints or teachers is a condition when we do not
have a distinction between God and self. In fact, there is neither God nor self. There is neither
object nor subject nor even the knowledge in between nor experience even. Now, that is said
to be a very high attainment in that system. But that is not the goal of our system. Our system
wants to develop the experience of God in a natural way or Sahaja Samadhi, not getting to That
Condition when you are disengaged from your bodily consciousness or even the soul
consciousness completely. On the contrary this is where we do work in this world and go on
doing all works
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living in that contact with the Ultimate Reality all the time. Now, Sahaja Samadhi means
attachment with Reality all the time, without interruption even when we are doing any work;
not only when we are in Dhyana as in the case of Nirvikalpaka Samadhi or even Savikalpaka
Samadhi or Samprajnatha or Asamprajnatha Samadhi. This Sahajavastha is sought to be
established in everyone of our Abhyasis, so that he will be doing his duties detached from the
fruits of duties; but attached all the time to the Reality which pours itself down into him and
supports him by its changeless condition. So, this kind of establishment in that Consciousness
which you may call a kind of establishment in that Consciousness which you may call a kind of
"Stitha Prajnatha" is normal to us and is something to be attained by everyone of us, which
means that we are not trying to get out of this world.
The world is not something to be 'shunned'; what we would renounce of it is our attachment to
it. That is, we think that we cannot exist without the object, without the body, without food or
without the property given to us. Then, we are caught up in it. In other words let me tell how
the thoughts flash to my consciousness. I was asking myself how we built up all these securities
about us. Everybody wants to have a house and then he wants to have a bigger compound and
still bigger compound and so on and erecting compounds to prevent people from jumping into
our houses and entering into them. Our own body may be considered to be a series of
securities built up around us, around ourselves. Now, after having built up our securities
suppose we have been confined to the inner arena and never move out of it and perhaps
misplace our keys also, so that we cannot get out of that, then we think we are prisoners within
our own security. We know a fortress that is
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built by our people to defend themselves from enemy, finally becomes a prison - house when it
is surrounded by others. Now this is how we have built up our securities and attachments. So,
the very things we thought were necessary for our existence are now discovered to be
obstructions to our freedom. In fact, we are prisoners in our own house in our own bodies by
our own attachments.
Now, I shall give another example, firstly a man wants to have a security of wife, and in fact it is
mutual let us say, after wards they beget children and a security of children and then more
children, more security and then finally what do you find? In fact, we have what we call family
misery, not family happiness. Our intentions were good, our achievements have been rather
disappointing. The one way by which some people say we can get rid of this attachment is
"remove all walls; throw away the body, throw away the family, renounce them, this is the only
way by which we can get liberated". But I believe, if we only think why we constructed for a
while, and that it is not a kind of madness or foolishness, then we find that these securities are
necessary, but without attachment. They must be flexible. We must have the power to control
the securities and we must be able to displace some securities with other types of securities.
That is, all these organisms are built-in mechanisms. Then we need not get rid of the organism
itself, if we are flexible in human nature. I think we have a freedom to adjust the securities. So
this freedom is what we can really see when we use our reason. So renunciation as it is told by
monks or mendicants is I say a disastrous process when it is done against a society within which
we have to grow. There is nothing wrong about us in that we are attached to them as if they
are our real securities and real bondages. There is neither bondage nor
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security in them except that we find them obstructing our real freedom or when we find them
not helping our freedom. Everything is done for the sake of freedom and not for the sake of
bondage. But we also know transitoriness can bind us and little knowledge can do much more
havoc. So, we are prisoners on our own accord and some times we like the prison, some times
we hate the prison. Therefore, all bondages are due to ourselves and not due to God.
Now how to get rid of this kind of inflexible bondage, or securities? The only way for us as
individuals is to get at God who gave us the capacity to defend ourselves, to find why we are,
what we are. So our connection with God becomes very important. If we connect ourselves
with God, then we will find the rationale of our securities and bondages, in which case, you are
not attached to them and we can use them as freely as possible, without being bound by them.
Freedom is a dynamic process of living in God, because God gives the sense of freedom. We
construct everything out of Freedom. We barricade ourselves within our fortresses out of
freedom and now we find that old barricades are not useful. Things are changing. The world is
changing, our patterns of life are changing. So, we have got to throw them away and build
again if necessary, new securities which permit our freedom rather than deny it. Now if we
understand from this point of view we can know that God did not create this world just to bind
us. God created the world to give us security and we made it our prison. Now I think, only if we
can look about why and what is the secret force with which the God created the world for our
freedom, then, we will find that we are free in this world and not bound.
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No institution is perverse enough to bind us for ever, but it can be a liberating instrument. Now
this is the dynamics of spiritual life. We have got to connect ourselves with the Ultimate. And
Master says it is more simple. But we think that just as it was difficult for us to create barriers
around us, the realisation of God must be as ingenious as these things. Now it is true we have
built our Gods in our own image, and it is a very funny thing when we study in mythology how
we have created Gods to our own tastes and to our lives. But God is really simple. Now the
easiest thing we can do is to connect ourselves with God. Do not look to all these outer things
that we have created. Now through them shall we realize God, not through our barricades.
What we have to get is God's mind within us and it can be got. Religions have said, "the way to
know God is torture". That is a terrible thing, as if He is our enemy. Our security is threatened
by God. Therefore we shall have God to our taste. Really what Master says is the more simple
thing is to get at God, because if you can look into yourself, He is the Force that made you
construct all these things and so He is within you. Do we think the Creative Power of our being,
namely our having a God with such ingenuity and such skill is not a power that is free from the
thraldom? The very fact that we can get out of this body when we want and when we do not
like the pattern of our body, is a proof of freedom of the Soul. Is that not the Divine? Therefore
the Divine force is within us. It is that which builds our body. It is that which draws itself from
that body and it can create another body according to its Will, with different type of securities.
Now this Supreme consciousness is within us. Only what has happened is so long as we are
living within this body, so long as we are concentrated in the running of this body in the
supervision of
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the body, it has lost the capacity to dominate the body as an instrument of freedom. So, it is a
victim of bondage, victim to the bondage, and to all its securities, social, religious and so on.
Now, if a great man come to us and arouse that Inner Force within us, ignite it into action of its
supreme possibilities of freedom to know the Divine and also to get more and more power
from that Divine thing, then, a sense of freedom comes at once. Just as a man who is bound, if
he gets a force, immediately expands and says 'here are the possibilities to me, I can break up
my bonds', so also, if we can get the Divine Force into our system, do we think our own body
will remain the body that it is? It will be quickened with new life, new force, new abilities and
new possibilities. Now, this is a very great step. Master says, it is possible to get this connection
most easily. All that is required is a direct contact with the heart from the Divine personality.
Now, since we do not have personalities who can provide us securities more securities and
more bondages, we are in difficulties. Our great learned savants are people who have
developed the fine arts of creating more bondages and assuring us that those Mantras and
Tantras and Yantras will help us. Now, that is not the way. Here is something which transcends
all these techniques of art. It is an opening of a direct connection which seems to have a little
weakened itself, not altogether. That is why Master says, "the introduction of the Divine Force
of thought into a consciousness is the simplest thing that can happen and no kind of ritual or
rite or any other technique of preparation are necessary. It may appear so to people who are
brought up in the tradition of securities and a craftsmanship in them. But this is nothing. It is
not something to be believed. But you know Reality is
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beyond rites. It is a thing practically to be tested, in which case, you find that all that we require
in this is an opening of a line of connection with God which is to be done by Pranahuti. It is only
the man who has reached the Ultimate condition that can do this. He must be empowered by
that Supreme Divine Reality to connect every individual who offers himself to this
consciousness. It is perhaps necessary to have a little discontent over one's lot in order to ask
for it. It may happen even without your knowledge. But then, there is this possibility at the
present moment, that the Divine Personality is with us today.
As our ancestors said, "Again and again in history we get a Great Personality who takes to this
job of connecting individual souls directly with Himself, so that humanity can progress towards
the higher evolution to Spirituality". No doubt, so long as that Personality is in this work we do
find that a large number rise up to that level. A few people only pass through, but a large
number remain bound. It has been so in history. At the present moment, Shri Ram Chandraji
says that the Divine Personality is now with us and it is because He is with us that this process
can be applied to every individual who offers himself to it. This Pranahuthi is a real one and
once it is established, the human individual grows to his real dimension of spirituality. He
breaks the bonds and small securities, which he has built up, rather, they may not break but he
crosses them, because what has been built need not be destroyed unless it is useless for further
security. It is just possible we do not want security at all. There was a time when everybody had
to build fortresses around his own houses. Even now, some people do so, when they are afraid
of robbers. But then, we know robbers know how to break through and we are in
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difficulties and so we build new fortresses. Nothing helps us. That is, we have the freedom of
God within us and fearlessness. Why build up securities? We want a condition when we will not
be threatened by anything and therefore we do not want any security against God. If God rules
everything can be removed, if God does not rule but man rules, we want all security. We want
to establish the kingdom of God in a way at least so far as we are concerned. Don't think I am
thinking in terms of having a world looking after us individually. First, let us find out whether we
are ruled by God or personal securities. I feel any person who has some taste of God's looking
after us individually will appreciate that we are being protected once we are taken up by God.
Now, every physical, economic, social element of institutions are there. The first thing that goes
away from us is fear, fear of our neighbour, fear of future, fear of the past, all these go away, if
individually we can get that experience. If a nation can undertake it as a whole, I don't know
whether it can do it, I think we do not want any securities even at this step. When we get to
that state or will-force, that will again set at nought anything. That is the supreme promise of
our particular system. So, realisation would be there when we have no fear, when we are
detached from everything except the Ultimate, when our continuous living in God, for God, by
God, which is a Reality is established. Then we find that all the securities that we have built into
our body out of us or society are more instruments for little things, but for all practical
purposes necessary. I may also say we will have yet to do our duty in this world, as Sri Krishna
says: do your work without attachment to the fruits thereof. This is a great discovery which our
Master has made and as an instrument of practical work, he has undertaken this Pranahuthi
which anybody or rather
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everybody can adopt and find for himself whether he realizes true renunciation and true
attachment to God. The true renunciation is a renunciation of attachment to the things we
have built up in the past, to which we are now clinging either on the principle of family or an
institution or colour or caste so on and so forth. All these institutions are transitory. They are
not permanent. What is permanent is our relation with God, and what is also most dynamic is,
we can create and recreate, destroy and rebuild our work according to the will of God, which
means, then, our creations will be true, and may be helpful and beneficent to all. Today, we are
not doing that way. We are attached to our fruits whether we call it personal or social it does
not matter. In either case, there is attachment, and again we have got all kinds of squabbles.
These have no right to arise. In the words of Sri Krishna: "Firstly become of mind, take My mind,
the Divine Mind in you" "Macchitta Sarva Durgani" The Divine Mind will be able to cross over
every fortress or every barricade that we have erected for ourselves and become a Free Mind.
Not a mind that thinks it is free while it is imprisoned in its own fortress.
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Lecture -12
I was speaking about prayer last week. I also mentioned about the form which we have to
worship. The most important aspect in all worship is, I suggested, surrender which develops
into "devotion" when we surrender to the Master and place ourselves entirely at his training.
We will have to surrender all our being, the physical, the vital, the mental and the spiritual. It is,
of course, difficult to do all of them at the same time, but we feel that it is more easy to
prostrate with the body than with our vitality or with our mind, though we are loquacious
about the matter. We almost utter continuously "I surrender, I surrender" but the real
surrender does not normally take place. Therefore, it is necessary to feel that the surrender will
be accomplished and completed by the Master Himself. That is why, I think, the Upanishad
rightly puts it in this form.
"Om Krato smara Krutham smara;
Krato smara Krutham smara".
"O lord of Sacrifice or Surrender! Remember what I have done and the second statement
"Remember what I have done" means God will have to complete the act of surrender Himself.
Now this is a very difficult point to explain and many people want to be lazy enough to say "let
Master surrender. Why should I surrender, let Master do everything and I shall be the
recipient". I do not think that is the meaning. If we go a little way, God takes us a long way. If
we make total surrender, He will complete the surrender by taking us up. That is, we are
enabled to surrender more and more willingly to His treatment and training without any
protest, without resistance and without egoistic self assertions that we have done the
surrender and
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that he has not done it. The whole point therefore is that our devotion will develop when we
observe that not only our physical body is prostrated before the Master every day or every
hour, but our vital bodies which are full of desires, cravings and other tendencies, get
controlled. "Sama" and "Dama" equally follow it. Then, the mind also ceases to wander and we
find constant remembrance and our spiritual faculties begin to develop. In other words, we find
that we are more and more absorbed even without our being conscious that we are in God or
the master. This is devotion. Once this occurs we recognize at once that God's Grace is flowing
through us. And I hold the view that God's grace has begun to flow through us the moment we
surrender either mentally or physically or vitally. Now all these things show that God is
constantly with us and ready to take us up at the slightest sign on our part of accepting Him.
The most important thing in this matter is, we are willing to seek God or Master. That is an act
of "will" not of "inclination" alone. If we have decided that we want the Master's help for our
own higher evolution, or to reach the Ultimate, we will find that God is very near.
Now devotion is something which is like the fire of aspiration. Now whilst the old view was that
devotion is a continuous, uninterrupted flow of aspiration upwards, and is described as a kind
of liquid flow, (they call it "Thaila Dhara aviccinna Vat"). It is really a fire. It is a flame of
aspiration which moves upwards and expands itself. But what is the function of this flame of
devotion? Every flame as you know has its nature to burn whatever it touches.
Now the most important thing which has to be burnt in us is the "poorva samskaras" or habits
of mind. The tendencies of
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our mind are always moving outwards to objects. Now those things produce certain
complications in our affections. We get attached to those things. Those attachments have to be
burnt up. And there are attachments of lifetime within us. All those things will have to be burnt
up.
That is why Master says that the first experience that happens to us in this training is that we
feel the Pranahuti which is a kind of air that makes the flame inside us burn brighter and look
brighter and we experience a smoke, dark thick smoke, coming out of us. Some people are
frightened about the matter. That is nothing to be frightened about except, I think the smoke.
The same then slowly evaporates or goes out and we are left cleaner and lighter. There is also a
light or heat produced in our bodies during that stage and that is why some people said it is
Tapas. Tapas is that which heats. A heated condition is called Tapas. And when this increases,
we find the old samskaras breaking from us and we get "Uparathi" as I may call it i.e., we do not
worry about any enjoyment or we reverse ourselves from enjoyment. Now this is very
important because, after the smoke goes away, the second stage is when we see a kind of light
in our heart. Some people experience, it as a dawn light as Master says. But the beginning of
the dawn is not the end. The dawn is the first stage of experience, and is not the final one.
Some people say that when they reach the higher and higher levels, they will see more and
more of the dawn. I think we should see more and more of the Sun. But actually we go far
beyond the sun. The fact remains that Sun and all these things are on this side of the spiritual
experience and not on that side of the spiritual experience. We go beyond the Sun and the
Dawn and what we experience is a farther-dawn, not the dawn of this side. That is why, the
veda has
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beautifully put it "There is many a dawn which has not yet shed its light". We go far ahead.
Those who had some experience know that those two points are somewhere at this particular
region - No.3 or 4 as we number it, i.e., on the left side just above the original point, is a point
called `devotion'. It generates sufficient heat and when it comes to this point 4 which is said to
be the point of fire or "invisible black fire" we would be having almost every one of our
previous samskaras connected with this body taken away from us. Now that is a very big step.
But that is achieved almost within the shortest time in this system. Many people say it is at the
state of Jeevanmukti that we get rid of these. But actually it will take place long before
Jeevanmukti, because even if we destroy all the samskaras of the past, we yet generate certain
samskaras of the present which will bring us back.
Now, the final step, of course, is when we transcend and go beyond the fifth or the sixth point.
Whatever it is, Master says that we can, by the grace of the Master, cross over the two points
which produce the smoke and these ordinary frictional heated lights. That is the power,
electrical power, which is introduced by the Master. So much so we have the experience of a
smokeless light. Now, that is something which we will have by experience, but mostly through
these two states - first when the burning of the samskaras take place, there is heavy smoke
passing out of us mostly in the back and not in the front, and secondly we find ourselves light or
lighted. We might find ourselves lighted all through. And if our previous training has been
alright, we might be able to see ourselves at the Atma point. When the devotion becomes
firmer, we find that the heat is so much that smoke is not found and light becomes something
of a very pleasant experience. Now, it is
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not heat, We are afraid of fire, I know. But here is a fire which 'cools' rather than 'heats'.
Obviously, our very nature is purified in our upward march. Now upto that point Master gives
what happens through the preliminaries of training - meditation on the heart, prayer, surrender
and also the way we have developed perfect devotion for the Master. By this time we must
have sufficient trust and faith in the Master that he can take us far beyond what most people
teach. For, many people stop at what the call 'Jeevan Mukti'. A place of no return or salvation.
May be, they are a little freed from the old samskaras, which will not breed new lives and births.
But that is not the goal. The God in a sense is far short of the Real Goal which we have held to
be the Supreme, the Ultimate condition of the Master Himself. So, upto this point the
preliminaries of the day to day should be adopted in a simple way.
The next step, of course, is what the Master has to do. As we have already said, in this system
of Sri Ramchandra's Rajayoga our main pivot is the Master. If the Master is not capable, all
these things which I have mentioned can not even take place. I am afraid we would not start
our journey at all, though we might have appeared to have a lot of devotion, but such devotion
is not reciprocated firstly by the Divine and secondly by our own nature. Our interior nature
refuses to confirm to devote to any other being, however, well known for all purposes of the
world. They might even perform great miracles; they might do so many things which I think are
good. Master might not be able to do, for whatever reason I cannot say. One of the most
important things in Yoga is, how so ever eminent a Master becomes, he shall not exercise
miracles. Now that is a renunciation which is very difficult to get for the Master. That is the
reason why I believe great Patanjali says
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interference of the Abhyasi may be a miracle or Siddhi, but the greater danger is to the Master
himself, because he cannot get out of the rings of egoism which he does not seem to be aware
of because for him God is the greatest egoist and the greatest miracle monger. For us, God is
not that. God is a perfectly law abiding law giver. So He cannot do things which will break the
law. He is not an arbitrary power, but the most righteous divinity. That being so, the whole
purpose of yoga is to unite us with Him and get us the same condition as God Himself -
impersonal, unattached, stainless, bodiless and so on as the Upanishad puts it:
"Chukram Akayam Avranam; Asnaviram Asuddham, Apapa Viddham Kavithi Manishee Paribhuh
Swayambhuh ...."
These are the names and He is also said to be incapable of any low attachment and His only
purpose is to see that we are lifted up to that condition where we abide by nature out of Yoga,
and make us the most lawful citizens in the freedom and to feel free in a lawful world. That is
the aim. So, both the world which he has made and Heaven would be meaningless if they lie as
the gift at the whims and fancies of a God. I do not believe God wants any Freedom for Himself.
Whatever it is we are asking for a condition in which we shall feel free, and that condition is
where we can trust the Law of God and which is uniform for all. Therefore, those who entertain
the view that God is just a miracle monger and is going about performing miracles, would not
be right. That goal is wrong, in which case a Yogi who follows them must certainly get the
miracles. I wish they all get the power to perform them because one man does miracles, others
just follow him. You see the sheep, that is all.
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Here, we are asking for freedom. So Master's responsibility is very big.
Now Master mentions in a way that most of us do not like a Master. That is, we do not follow
the 'Guru Mata', but 'follow the Manmata. That is our own, just because we have come across
many Masters who would like to make us their slaves. I believe they have got to make us free
but not slaves. And a doctrine which teaches us that God wants us to be slaves of Himself is a
very bad type of philosophy or religion. It may be that slaves live more freely than God Himself.
But that is a different matter. Now why did we get into difficulties with the Masters. As I told
Masters tend to make us slaves. They do not liberate us really. If they liberate us from one set
of bonds, they impose another set of bonds which are not intelligible even and are inexplicable.
So we try to be our own Masters. That is Manmata. So I myself directly will get into God. Very
good. There are rare souls who get into Him. I do not know how they do it. But there are such
cases. But exceptions should not be the rule. Most of us are not capable of taking up the direct
inspiration of God. Now does God take us directly? I can only say the Great Master Sri Krishna
Himself stated: "I choose the person whom I want to reveal myself". That is a very strange thing.
But it is not arbitrary in my opinion. There are certain specific occasions in which a choice
should be given. Our own great Grand Master seems to have been one such, because I do not
hear he had a Master. The description is that when he was some 8 or 10 years, he suddenly felt
that he had come for some other purpose. Immediately he began his voyage. That is
extraordinary. Do not think that everyone of us is like Him. That is why Sri Ramkrishna
Paramahamsa seems to have said that there are two types of souls the Iswarakoti
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and the Jeevakoti. Some people are born with the Power to do the will of God. That is the
meaning of Iswarakoti, not one who goes about like a dictator chopping off the other people's
heads and putting everybody in chains. They serve the will of God in the very cosmic and trans-
cosmic structure. Our Master also speaks of the Supreme Personality which comes to this world
once. I do not know in a millennia or more. Once in 10 thousand years perhaps, I do not know,
the timing has not been given to me, but in a way such people are very rare. Suppose such a
personality is present with us today normally we should avail ourselves of Him and follow the
Guru Matha instead of struggling with out own little efforts which are crowned with defects in
many cases. In every case we find people struggling because they could not accept authorities
which had failed. We have met with Gurus who have been not in the true sense Gurus at all
either by their precept or by practice or both but who are trying to make the falsehood appear
truth and truth appear as falsehood and who have got such perversities and monstrosities. Now,
in order to set right that condition, a Great Personality is born. Naturally He becomes the Guru.
But then, it is not easy to recognize Him by the looks. I do not know how we can recognize the
person when we come across Him. Even the Master says: 'please meditate and hope for seeing
Him'. So all that I can say is, when we meditate and seriously pray for such a Personality, He
comes to us. Obviously he may not be seen by anybody. But if we pray in earnest, if we really
want a guide to help us to reach the Ultimate Reality, he comes. He may not come when we ask
for any penultimate things of the world because it is not His duty to come for those things. He
has come for the Highest knowledge, to give us the Highest Truth in the simplest possible way
without complicating our
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body. That is why we hold that the Master's role in our practice of training is very important.
We cannot train ourselves even with the help of the text books. That is why, it is very difficult to
get a Great Master; and if we can get such a Master, our ability to pass these things would be
increased and we would attain the Ultimate State in shortest possible time.
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Lecture -13
In the next section of His work Master mentions the several ways to realisation. In this
connection, I should say that there are many number of ways propounded by the ancients.
Some of them have been very subtle. Many of them have been gross. And gross practices lead
to gross results and subtle processes help realization. And at every stage in the history of
spirituality, we find that some people are able to grasp the subtle aspect of the Yoga, where as
a large number of people are much more tempted to take to the gross ways and that is the
reason why decadence came in every system of Yoga of the ancients. It is not that the Yoga
which has now come to us is the root with which those systems started. I hold the belief that
every spiritual leader was very subtle at the beginning and the close disciples of the original
Master knew the Inner Secret and Power of that system and they found that. But they, in their
anxiety to teach people who are lower down in the scale of understanding tried to make it
amenable to the lower type and purposefully grossened some of the aspects of the Sadhana,
with all good intentions, I assure you. But, good intentions and spirituality or reality do not go
together. As it is very nicely put: "The path of Hell is paved with good intentions". That is why,
we are today seeing a gross practice in every system or religion - the higher religion or the
lower religions - it does not matter at all. Every one of them is wrought with grossness.
Now, it is necessary to remember that we are starting the practice of a new method devised
only for subtle realization of the subtle reality. Therefore, we are in a condition to appreciate
the subtle things and subtle quality of the meditation, and the means prescribed for attaining
the Reality is propounded by Shri Ram Chandraji, because we are about the first set of
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people and that is an advantage which we can claim. Therefore, I would say, without any
attempt to make our system gross in order that men lower down in understanding can
appreciate, we should try to see that this very subtle system need not be made gross for lower
people to understand. I hold that this system is equally capable of taking up the gross men to a
subtle condition without reducing or making it grosser in order that gross men can be taken up.
"Do not try to be more intelligent than the Master" - that is what I would say to all the
preceptors, because it has been his study that any attempt to make this grosser for the
understanding of ordinary men, believing that the ordinary man is grosser than you is a mistake.
All efforts of spiritual being are at heart. I emphasize the word "at heart", because the first
thing in this System we are dealing with is to clean the heart so that the heart becoming simple,
you can understand the subtle, simple process. Therefore, Master firstly wants us to create in
us a sense of 'non-attachment' to the `gross ways' of worshipping or praying or meditating to
God. Even this you may say, is very difficult for you to achieve. Now, he suggests, therefore,
that the individual should take to meditation through "Pranahuti". Of course, that involves a
person who could do this Pranahuti. It is a subtle force which is infused into the heart of the
man who is sufficiently aspiring to get out of the miseries that surround him. And therefore
what happens is, the individual's heart gets cleaned and that cleanliness itself leads to non-
attachment to everything, except that particular course.
It is true, non-attachment is said to be the first practice by other people. Vairagya is very
necessary. But real vairagya does not mean giving up of of possessions, family or duties. Real
non-attachment is non-attachment to the things of the
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world in preference to realization of God. If you cannot think that God is more valuable than
the world, then, there is very great difficulty. And, many people instruct that the world is
valueless just because things in this world are transient. They are fleeting. Everything grows,
becomes old and finally dies. Therefore, why do you hold to them? Therefore, be prepared to
drop this body at any time, drop your attachment or hold on things of the world like wealth or
pleasure. And this non-attachment can be practised at any place, if you do not practice greater
attachment by going to a forest, leaving everything here and getting attached to something.
As we know, there is an old story of a saint trying to preserve his kaupeena. For this purpose,
he had to get a cat to preserve his kaupeena from the rats. Then, for maintaining the cat a cow
and for preserving that cow, he had to have wife and so the family started, and it was in the
forest for all practical purposes, unattached to city life! Village life has not made people less
attached. Most probably, the people in the urban cities are more detached for the obvious
reason that everything has become a disillusionment. Disillusion may be had and detachment is
developed more in the context of an urban life than I think in the context of a village life or a
forest life or an Ashram life, if you do not mind. We get more attached. So, attachment is a
state of mind. And that state of mind can only be got rid off when you have a value higher than
and greater than and nobler than for a life, lived for the body, in the body and by the body.
That is why they said you ought to be firstly changed in your mind.
Our people cultivate moral virtues for this purpose and ask you to be prepared to sacrifice
everything for that. The performance of duties then creates detachment. If you are
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really attached to duties, then detachment occurs at once. Dharma is the only cure for Kama.
Therefore, our people taught the doctrine of Dharma as the best means of attaining
detachment. And the greatest number of Dharmas are given to the householder. There are very
few things so far as the Brahmachari is concerned, very few things for the Sanyasi. But positive
injunctions to do things, by your children, by your parents, by your guests, by your Gods, by the
dead as well as the living are given to the Grhasta. That is the detachment that is coming in the
life of householder. And that is why, Master thinks that the most perfect life is that of a
householder, for, the great amount of detachment can be practised and revealed not merely
spoken of as in text books. We know, many Sanyasis can be said to be preaching and especially
Sanyasis in the old age are more preaching and love preaching about detachment, without it.
Master says that the greatest goal can be achieved by Grhasta who does his duty. That is why,
Swarga is within the reach of every man, but certainly not within the reach of the people who
do not follow the Grhasta Dharma, I think. Therefore, non-attachment comes to us fully when
we are doing our duties in the family. We can do our duties in the family on one condition, if I
may put it to you, if we can also attain perfect Union with God. Now, the whole difficulty about
Dharma sastras is, "do your duty, but do not worry about consequences". That is a great
doctrine of Sri Krishna. It is not a full doctrine, nevertheless. Let me tell you frankly, it is a very
very partial doctrine. Do not do duty for the sake of the fruits they give, but do it. "What will
happen to me if I serve my children, serve my father, serve my mother, serve my gods, serve
the man who comes in the street, or who comes as a guest, or the dead?
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What is it that I get?" They have been prescribed as duties as a matter of love; not as a matter
for argument. If you begin to argue you connect it with Artha and Kama. What is it that I get out
of it? What is the love and the quantum of love that I have to display in each case? Now all that
is not there. Duty is duty. But then, that is so far as social life is concerned detachment occurs.
But, you are not capable of deciding what duty is; there are conflicts between duties, what you
call "Dharma Sankata", under such circumstances, what is the guide? It is good to go to a man
who knows how to reason between the duties and values, put them in the balance, of course,
as a judge and advise you. But such men must be people who know with insight what duty
should be preferred to another in the clash. Normally, the ancients did not make these duties
to clash with each other. And therefore, you must look up from the point of view where they do
not clash. But nowadays, that is not the view. You want a man who is very highly judicial in his
temper and is anxious to guide and not mislead. Therefore, you want something else. And this
something else is only God, or what you call Conscience. You must develop the power to hear
directly the voice of god. And how to develop that contact with God, because it is a very
personal application of a universal difficulty. And each man has to develop that Consciousness.
And you do not have judges enough with either the competence or with Spirituality and not
matters of property. We do not have direct contact with God. We take somebody's advice and
follow. That's all. Now, we want a more assured guide in a world with such conflicting situations
where duties clash and many duties have been forgotten, thanks to our training and all that. I
think nobody cares to study the Dharma Sastras despite Sri Krishna's advice to follow Manu,
even the best of the followers
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of Sri Krishna do not want to touch Manu. I do not think anybody has heard the name even.
Whatever it is Master says Meditation is the right way of starting the detachment and the
performance of duties. Meditation means getting contact with the Ultimate Consciousness
through Pranahuti and that will start our link with the God and as it grows stronger and
stronger, our detachment becomes stronger and stronger and completer and completer. Then,
every other thing fails. In fact, in this system, we start with Dhyana and not with Yama, Niyama,
Pranayama or Asana. Why? What is central to Yoga is the connection with God and once that
connection with God is made, then every other physiological or physical posture or adjustment
or moulding happens naturally. In other words, we proceed to change man not by changing his
outer physical form but by Inner Transformation and this is the most important differentiation
between this Yoga and other yogas.
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Lecture -14
Meditation is the most important feature of our system. It is said to be different from what
other schools try to make out. Concentration naturally follows from meditation. Other systems
insist upon concentration of the mind by individual effort at one point or on an object.
Meditation on the other hand, is the fixing up of our mind on a particular point in the system.
We prefer the heart. The heart is the most important part of the human nature and it is the
pumping station of all blood to all the parts of the body and therefore, if we meditate on the
heart, the energy that has been introduced to the heart by the Master in Pranahuti goes to
every cell in the body and purifies the entire system. The mind is said to have its seat in the
heart and almost all our feelings of sorrow or joy, anxiety or calmness, are experienced in the
heart. Master says that it is better you meditate on the heart at the point where you feel the
heartbeats. Of course, sometimes we do feel the heart-beat and sometimes we do not. But
suppose we take up the point where the beats are, I believe it is where you find the functions of
the pumping takes place and you have the awareness of how it is working in the system. Other
systems try to tell us, especially the Bhagavad Gita is quoted in this connection as stating that
you should concentrate at the Nasagra or between the eyebrows. Some other people also
speak of concentrating on the Naval Centre. But the Master says that concentration or
meditation on the naval centre means nothing at all, except that it complicates tension,
whereas the concentration on the Broomadhya, otherwise called Trikuti, requires great effort
on your part; and surely in this system, the work of the Master is very important. The work of
the Master is to introduce the Pranahuti into the heart. Can
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he do it at other points in the body? Yes. He can. But then, without the purification of the mind,
which is usually seated in the heart, you cannot do anything with the whole organism.
Firstly, we have set up a series of habits of mind and the roaming of the mind is also a habit of
the mind, which has been developed by us. It is not its usual nature. It is not natural for the
mind to run about. We are told that it is natural for the mind to run about and therefore, to kill
the mind is very important. That is what most of the Yogic systems are trying to do. How to kill
mind? Now, that is not natural. Why this view then does prevail? Because, somebody held the
view that the nature of the mind is to wander about. Suppose we think that the nature of the
mind is to concentrate or to be fixing in the goal and the real function of the mind is to be
attracted by a Goal because it runs after things which it will be attracted by, suppose you can
give an adequate object or goal for it, I believe automatically, the mind is canalized towards
that direction and it does not roam about. So, the first thing that we have got to do is to give
the mind an adequate attractive object, namely The Ultimate Goal, and fix the mind on the goal.
But suppose the goal is not an attractive one, I do not think anybody will be running after it. It
will be good to show a sugarcandy to a child, it runs after it. But what you give should be some
other thing which is bitter. For most of us, the Ultimate Reality is a very bitter thing. We have
not made it possible to be very attractive. So, some systems have tried to make God the most
beautiful person, and in fact, some other people made it a colourless one. That is why we are
attracted to more beautiful figure of God than a colourless one. I mean the Saguna and the
Nirguna. But that is not clearly the truth about the matter. The mind has to be firstly cut away
from its roaming to other objects and
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outer objects especially and also to other goals which are not conducive to its fuller expansion.
The mind, as I said, has its nature to become Infinite, because it is part and parcel of the Infinite
Mind. It has become individuated, particularised, and is now being used for the purpose of the
small body or what attracts its attention.
Now suppose we show that these little attractions really bind the system and mind which has
been running from one object to another for the satisfaction of the needs of the body and
connect it now with the Ultimate Being, who is its Real Life and its Real Being, then, the mind
becomes simple, its old habits are lost. For instance, we are all content with staying in our own
house. Outer objects do not attract us. Why? Because we attract ourselves and our mind is
attracted to ourselves, and is not attracted by outer objects and our mind is not willing to move
about. You may call it sluggishness. It has become lazy but it is certainly not interested in
anything other than its own improvement. That is why, the mind's habits could be changed by
Meditation. But can this be done with its own effort? Here, the help of the Master is absolutely
necessary.
If the abhyasi tries to meditate on any other part, since the preceptor is not given the
permission normally to check the habits of the other Centres before checking up the mind, he
does not get the advantage. Suppose the transmission is in the heart and you are concentrating
on the Bhroomadhya, really you do not get the full effect of the transmission. You have to put
in more effort to drag the force entering into heart to the Bhroomadhya. That effort need not
be put, and it is a little more artificial. But if you can naturally get it when you got that point,
when you have commenced the Yatra from the heart to the Bhroomadhya or above,
automatically transmission also
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comes to that point. That is why we insist upon meditation on the heart because you get the
cooperation of the Transmission of the Master, who always transmits to the heart. Why? The
whole system of the mind and its habits are broken off. And its whole attitude is reversed. The
wandering capacity or faculty is curtailed. More and more the mind begins to dwell within.
The second point which is also insisted upon and it is something which most of the Abhyasis
find difficult, is that we are asking the Abhyasis to meditate on the God-Light in the heart. Now,
is there a God-light in the heart already? yes. But it is only the lightening of the heart and you
do not see it, for it is already covered by so much of dirt and so much of habit. You always see
things from outside when reflected in the heart, unless you remove all the rubbish and clean
the heart. That is why you are advised to clean your heart every day by the small practice of
imagining that you are in the Ocean of the Bliss and the force of the waters of the Ocean of
Bliss are flowing over through you, removing all the darkness and disease. And if this is done,
and in addition, you also receive the transmission and meditate on the Godly Light in your heart,
then, you can see the Light. But will it be a light in the sense in which you see the lights? No.
The light in the heart is said to be of Dawn-colour, not bright light. Some people say God is
"Soorya Koti Sama Prabha" ie. the light of God is hundreds of crores of Sun's light. It is not so.
The Upanishads or the Veda says that it is a Light that is not visible to your senses or to your
mind, and it may even be called that it is dark. So, you do not see this kind of light. It is of dawn
colour, or a colourless thing. That is what you feel with your Godly-light within you. Some
people, of course, describe it as "Vidyurlekha", that is lightening like. It will be seen for a
moment, but you feel it once
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for all. Some people call it a bluelight or dark-light. Whatever it is, we are not concerned about
the nature or the light. The real thing is that when that experience of Godly-light had the effect,
you feel your body lighter as in contrast to heavier. You feel lighter and lighter. You do not feel
yourself heavy. It seems as if the body has been taken away, and the whole of the heart has
been taken away, because the Light which you have in the physical life is really heavy and it
does not make things lighter. So, that is an ambiguous light and we therefore call it Jyoti. Again,
Jyoti is not comparable to a Sun. Jyoti means something that has arisen within you. That is how
New Force has begun to be working in your system from the heart. It is as it were taking a hand
in your own development, or god has come into you. And when God comes into you, your own
burdens are taken away. So, the mind and the whole system will be controlled. You become
'sensitive' about the vibrations that are entering into your system. As a matter of fact, you
begin also to experience that the Divine Vibrations could be generated in the heart. So, you
begin to develop Inner Light. Master is assisting your system to come to life, in its real sense of
the term. Though you become dead to the physical aspects and material aspects of the body
and mind, you become aware of the Divine Activity that has started in the system and so
Meditation becomes very easy at that level because it is of great interest and in a sense,
exciting. You feel that you are the Body of the Ultimate Himself and the Ultimate has begun to
work within your mind.
But for a long time, till it becomes stable in the system and fully established in all the parts, the
work of the Master will have to continue. That is why Meditation naturally leads to
concentration, concentration on the function of the divine within
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the system and you experience lightness and freedom also. Calmness settles in your system and
you find that a New Light is opened in you. In one sense, you are dead to your past, but
awakened to your future.
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Lecture -15
Today I shall speak about the preliminaries to meditation. Master speaks about the necessity of
sitting in a particular posture and one of controlling the several limbs and sitting in a convenient
one. The ancients have prescribed 'padmasana' or 'siddhasana' as the most efficacious for
meditation purposes. That is to say that we are sitting just as to control all the forces of the
body and naturally in this, concentration or attention on the object before us or in the heart is
easy. We are not going to have discussion as to how far Asana is helpful for physical welfare.
That point is for those who believe that the control of the body is the control of the mind. We
believe, on the other hand, that the control of mind is the control of the body. That is why
modern vyayama or hatha yoga practices are inversions of truth.
Secondly, in many of the systems, Padmasana is practiced. And then, to sit in that posture we
have to fold in our feet and keep our back straight. It is stated that if the back is straight, God's
grace will flow from above from the Brahma randhra down to the system steadily and smoothly.
Some others have held that the Kundalini will be raised when the spine is erect as all the
kundalini centres are placed on the spine. We do not believe in any of these things. We believe
that it is natural to us and we do not believe that God's grace will flow down the spine or go up
the spine. On the other hand whatever is helpful for meditation on the heart is correct.
Now meditation on the heart is very important as I have already stated, for it is the centre of
circulation of blood and we know that most of our heart attacks are due to disturbances of the
blood. There is a theory which was practiced or adumbrated in the west. A man's temperament
depends upon
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the kind of blood that he has. Now if we understand this blood-relationship with our mind and
also the ancient view that the seat of the mind is in the heart and not the head, then we have
gone a long way to understand the technique of meditation on the heart. Once we sit in a
particular place it is good, in fact we are adapted to a particular place, in a particular pose
which is easy and not rigid. We do not try to compel the body because the reactions from the
body later will be bad. We have to tune the body and not to keep it tight. That attitude is easy
for effective meditation. Many of the abhyasis feel that meditation is a very arduous task. It will
be arduous if you make it a strange thing for your system. But if you can take it in an easy way it
will be good. Of course, I do not advise that we should lie down and do meditation. Some
people have asked me the question whether they can lie down and meditate. What can I say? I
consider it is not etiquette leave alone its necessity for a lazy fellow. All that I say is let us
observe etiquette in regard to the high powers that we are inviting. That is proper meditation.
Then we sit not in anxiety, not in fear, but seeking the life blood which will flow into our system.
Then we are bound to be considerate about the power that comes to us. We should not be
sluggish, lazy and should not come to meditation as if we are going to sleep, though some times
we feel sleepy during meditation. In such cases what happens is that we are in meditation
which is akin to sleep. But that is not sleep at all. Because that is a state of Prajna, where mind
comes to rest and sense organs have come to rest. Now, when we get that state of mind we
have developed that highest power which is similar to the state of the Ultimate. That is all so
far as posture is concerned.
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Secondly, you have to develop prayer. Our prayer is very important. Our prayer as stated by
Master has only 3 sentences. It is not long, putting forth all the grievances and asking for all
favours. It is not even a prayer for calmness, because calmness is not our goal. Calmness is an
incentive and a preparation for reaching the goal. A man who is anxious or in trouble can never
reach the goal. He can commit only more mistakes just as every student who goes to an
examination knows that in his anxiety not to commit mistakes, actually commits more. So also
in spirituality calmness is necessary but we cannot manufacture calmness by our effort. This is
where we realize the human incapacity and that our will has a limitation and we want the help
of God to give us that condition to connect us with Him. Now prayer is the request to God
humbly and with an amount of humility that He should take up the work of Yoga or connection.
And that is why in our prayer we call to God 'Thou art the real goal of Human Life'. We have
fixed the goal. The goal is God or God's state. I fully emphasize 'God's state' is more important
than God. For the attitude of becoming God has produced more asuras than Gods. A God's
state will be attained by people who have actually arrived at His condition, a condition of
absolute repose with God. That is why God's state is important than God. That is why we say,
Thou art the real goal of human life. But there I would say only God's state. Because peace is
considered to be the state of absolute perfection and we know that we cannot arrive at that
condition unless our desires are removed. The desires which we have, the wishes which we
obtain - are all opposed to our attaining, God because we are finite, limited and our aspirations
are for small things and for Godly state. So we try our level best to get rid of these desires and
wishes. We are slaves to them, because
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we obey our wishes and our wishes never obey us. That is why we say 'we are slaves of our
wishes' and we are not able to escape from their bondage. The worst bondage that man suffers
is from his wishes which command him to run about in the world to try to make money and
desire pleasure and become slaves of those wishes. There could be no greater bondage than
the bondage of pleasures which have become habits. So we have to get rid of that and the
more we try to get rid of them the more they become our masters. Even in the great sanyasins
who are said to have renounced their desires and all that, corruptitious wishes entered telling
them that there is mankind and that they have to serve man. I believe God alone has that skill.
We can serve individuals and ourselves to certain extent. And that is why we find that some of
the greatest saints fell victims to the great desire of becoming Saviours of Humanity. Avatar is
one of those things which they aim at and we may say an avatar is good. But it is a
responsibility which a finite thing cannot get. So wishes in every form have to be surrendered,
and I do not know how to surpass them. The more I try to throw them out the more subtle they
enter into me. These desires can only be removed by God. So I have to request to God in my
prayer 'please remove all the obstacles in my progress'. Some say desires are to be cured of
egoism. But actually the cure of desire is God.
In our system, Master has stated, there are 11 circles of egoism and no person seems to have
got rid of them without the help of God. If the worlds of maya are there, greater maya is
egoism and that is why we have to get rid of these wishes once and for all. By our saying that
we are giving up those wishes we do not help ourselves. It requires the work from within and
that work God alone can do.
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So we come to the last line of the prayer. 'Master thou art the only God and Power to bring us
upto that State'. That is why I said that 'Thou art the real goal of human life' means 'Your
condition of being transcendent to every wish or desire that breeds egoism and breeds
bondage'. That is why in the last line we put the idea that Master is the only God and power to
bring us upto that state. So this prayer when it is humbly told, involves surrender to God saying
'I surrender to God'. I have used my knowledge and have become blind. That is why our
knowledge is our knowledge, because it breeds egoism it breeds desire. Our knowledge today is
subservient to desire and instrument to desire, even as our consciousness. Therefore, this must
be abandoned and we cannot abandon it merely by saying 'I have abandoned it'. Sloth is not
equal to consciousness. Our giving up action does not produce liberation, because the
knowledge which we are getting through our consciousness and through efforts of our own of
the outer world or even of Gods is ego-centred. That is why we say that there is only that
Supreme Being, the Transcendent Being, who is the origin of our existence who ought to be
sought to bring us back to that condition which is fearless and desireless, and infinite. This
prayer is absolutely necessary in our system.
Next comes a very important problem. Should I think that God in some form or should I think of
Him without form? If we think about the God, I think it has to be formless. But if we think of
Master, who is doing it I believe we have to have a form, the form of the Master. The difference
is this, the God is transcendent but the Guru is one who has come down to help us and when
this descent or avatar happens he takes up a form. That form would be mainly a form which
makes it possible
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for the divine to conduct himself in our heart or pour out that force or that higher Pranahuti
into us. So he takes that which is conducive to its being used for the purpose of connecting the
individual soul with the Ultimate. Now that is no equivalent to the Guru. I should avoid the
word Guru and say that it is Master who knows to put the energy into us or connect us with
God in His ultimate state. So the Master in the Human form is a link, a living link between God
and ourselves. In this system Master insists on this particular aspect. We advise at later stages
when the faith has developed in us that we should meditate upon a human form. In the earlier
stages one is reluctant to accept and it is reasonable for any person to ask 'how do I know that
your Master has reached the Ultimate state'. We tell them that they may think about the
Ultimate and pray to Him to come and help them. When He does come in the form in which we
wanted we would ask him to appear in other forms. The worship of the transcendence and the
impersonal or non-personal or non-form God is compelled at one stage to use or recognize a
human personality who has come as the Person who can take us along with him. Now that is
why the meditation on a real Master. One who actually connects us with the God is necessary.
How do we know this capacity? Only by actual testing. There is no point in argumentation on
whether a non-personal God is real and personal God is imperfect. Some say meditation in a
personal God is not correct because the person is imperfect. In what sense is He imperfect? He
may not be perfect because he has to eat, has to attend to his calls of nature, and has to attend
to his duties. But is that the reason for our choosing Him as the object of our meditation? We
choose him for the simple reason that he can connect us with God, can give us
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Pranahuti which is the transcending force which enters into our being, purifying us till we reach
the state of merging with the Ultimate Being itself. If he can do that he is perfect, whatever
may be his imperfections in other respects. A man may be a great scholar but a bad advisor in
politics. He is great in one field but not so in all fields. A Master is a Master. If we expect him to
be invulnerable, that he shall not be burnt, blown away and all the rest of the things. I think
that is unreasonable. The limitation is limitation of man. We are all imperfect and the Divine
takes a human body and yet connects us with the Divine. The idea is that it is possible for every
imperfect being to connect himself with God and not say that it is impossible for us to connect
with God. Many people tell me that it is not possible for us to connect ourselves with God and if
one can do that he must be a godly person. But I am an ordinary man. We may be imperfect
like anybody, but it is possible for us to connect ourselves with God and not only connect
ourselves with God here and now but also to attain a state of God or His very condition even
here and now. It is just possible.
Our people used to say Sri Rama incarnated as a man and took a vow that he shall appear like a
man in this world. The idea is that we can become like Rama. But we have immediately made
him a God, made him an entity and we never strove to become like him except for wrong things,
perhaps listening to a foolish uncle or father or mother. And when Sri Krishna took the human
body again he went about telling every body that he is a divine being appearing in the human
form. It is possible for us to have a human appearance and divine functions. Yet we tried to say
that Sri Krishna is different from us and with what cheek we want to love him? That is really a
marvellous inconsistency. And that is why the worship of the Master in
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human form is admissible and perhaps counselled even when we believe that He is actually
introducing the Divine Force and helping the Divine force to help us reach the Ultimate. The
Divine evolution is set up by that introduction. That is why we consider in a limited sense any
person to be a God who is capable of taking us to that stage. If he can take us to that stage he
must be a God. Who can say whether he can take up to the higher stage? It is only we who
should say this. I believe that my Master is such an example for the obvious reason that he has
taken me to such a stage. I believe most of us have the experience with calmness even under
limitations of our own consciousness and we find that desires are cut away by some subtle
consciousness of the Ultimate. We would justify when thinking about our Master during
Pranahuti as the person who is introducing this force and the supreme consciousness. But this
is not a counsel for all. Ultimately the only Ultimate Master is God himself. But we have
accepted God in the form of the Master. We may ask the question whether God in his own
personality can help us. He can. But if a man has to be taken and man has to be convinced that
man can become that, it is necessary for God to appear in the form of man or Guru or Human
personality. But nature of personality will be really Divine. This is just to show that he has
connection with the human by which human can be taken to its highest level. That is why I have
to say that in meditation we can think about the Master as the person who is giving us the
perfect life to reach a higher level. Now that would be a very important step in meditative
process. Our whole idea is what we worship that we become. To meditate on Master who has
reached that Ultimate being or perfect truth and who has merged himself in the Divine is
necessary because we would become like him.
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'Let me become like him' would be justified only when we worship God in that form by which
he has been able to give us this new force of connecting with God himself and finally takes us to
that position or His consciousness.
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Lecture -16
I was telling about the Manmatha and Gurumatha and I emphasized that Gurumatha is good
upto a particular point and that point may be very near the Absolute Point also. But ultimately,
it is ours to deal with the Absolute, and therefore, we have to guide ourselves by sheer
'negation' into the Ultimate. The practice of negation takes a series of steps which we call the
stages in Surrender. And once we complete the act of negation on our part to the best of our
ability, the Divine completes the task and takes us onwards.
Now the next point that is discussed in this work is the kinds of the disciples and the kinds of
teachers that we are now having in this world. I do not want to speak very much about this
because most of us know that there are different types of disciples and different types of
teachers. We can generally say, 'as is the student so is the teacher and as is the teacher, so is
the student'. We can decide that aspirants are of four stages or four kinds as Gita has stated:
"Artharthi, Jijnasa, Jnani and Mumukshu (seeker after liberation). Arthi is one who is an
absolutely depressed and therefore he wants some help and he seeks God to help him. And
that is a man who is anxious to get release from the immediate suffering. It is 'immediate
suffering' and not a very long suffering because, our urgency comes due to its immediateness. If
a man is suffering from a chronic disease, I think, the need for going to a Doctor is very much
minimized. Therefore, we who suffer from long disease, ignorance and family and so on, I think
do not seek God with that earnestness with which a man who has been stung by a scorpion. So,
as soon as that particular distress is removed, he forgets God. He forgets everything. So, God
must be in that particular condition of constantly inflicting suffering to him,
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so that he can come to Him. It is a soothing desire. So that is the Arthi. There are many disciples
who want wealth. May be, economically they are bad and therefore they require a minimum
means for living. If that were so, God is prepared to accept that also. "If you constantly
remember Me, I shall look after your worldly-affairs" - this is what God says - "Yoga Kshemam
Vahamyaham".
But there are people who go to many of these great Gurus or even God for the sake of
becoming millionaires and so on. They want more money, property, more power and all the
rest. Or, when they have lost them, they want to regain them. People who have been deposed
like our princes who were given assurances and now denied the assurances in the name of
"public will" or "People's Will" - whoever the 'people' are such people must really go to God.
And I do not know whether Vox populi is more than 'Vox dei'. The will of the people is stronger
than the will of God. So, there are many people who are in that world and most of our Gurus in
the modern world are compelled to cater to this need of their disciples, much more that their
soul's need and hope that by fulfilling the material needs, they will ask one day, out of the three
hundred and sixty five days, for the other one also, as a concession to the teacher. With such
people, I think there can be no progress at all in spirituality. I remember a particular example of
a man who came to me and asked for my help and when I was hesitating about it, he said "I will
join your Mission, Sir". Now, that is the Artharthi. I think nothing can be more shameful for a
Guru than that the word Guru, be agreed as a concession for the spirituality whereas the main
thing that is wanted is materiality. This is the most degraded doctrine.
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There is a Jijnasu. Most of us are great intellectuals. We know intellect makes us enter into
several systems, not for deciding as what is true, but to have a common knowledge "about all
the systems. I have been there, I have been there, I have been there ... So, I know everything
about them" - Yes. He may be a master of knowledge. He knows nothing in particular actually.
But he has knowledge or information about everything. So that is the Jijnasu. Everybody is
expected to have Jijnasa - intellectual curiosity but actually not committed to Realization.
A Jnani is one who is committed to the decision for Realization till the experience is over, either
successfully or negatively. And Sri Krishna says "He is the first whom I like most. He is verily My
own Self".
Master has given in the same way - the on looker, the passive looker, the money getter, and
devout disciple. Now, we have all these kinds. We can find out where we are. There is no
difficulty in finding out our status.
Correspondingly, we have got the Gurus. No Guru is in Artha condition. May be some Gurus are
so needy that they are anxious for disciples just to look after the minimum wants and they may
be attached to other people. Usually there is competition. In ancient times, murder was very
common even with them. Sadhus killed Sadhus very nicely, or, saw to their extinction or
extermination in the village where they lived. So, we have got such competitive gurus. We have
also got Gurus who want to amass lots of wealth in the name of great Mutts and so on. There
are a few Gurus who actually want to transmit whatever knowledge or capacity they have with
them. But they might have no competence. The anxiety may be there. It is good. It is very much
like a Jijnasa. They are anxious to help.
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They know perhaps in a way. But actually they cannot transmit. We get a first-grade man who
does this work. He knows how to transmit. He can certainly take us by transmission. If we are
lucky to have such a teacher and we are lucky to have enough good disciples, true Jnanis, I think
there can be perfect growth. Or else, we find that many Missions, many Mutts, many
institutions, fall.
If the proportion of real disciples is greater, that Institution survives, weeding out the wrong
elements. But sometimes, it so happens that wrong elements take charge of the main
Institution. It is usually stated about Islam that the enemies of Muhammad took charge of the
entire organization in the second generation itself and, instead of being the simple religion that
it was in his time, it turned out to be a very 'prosperous' religion - a religion of conquest and so
on. So, we have a lot of show, not reality. Most religions end in show or make-believe not in
reality.
In our system, we must try our level best to avoid the pitfalls of these gurus and disciples and if
they combine, as they do normally, the institutions collapse. This we can study in the history of
the world. That is why, we are expected to be devoted to the Ultimate Goal, also, to use
discrimination, constantly and vigilantly, to watch how our own progress is taking place. If, in an
institution where the major percent is perfect, it does not follow that all the rung downwards
and the intermediaries are also perfect. Many of the second hand, third-hand, and fourth grade
people are under the shadow of a great man and want to sail under his name. We want in our
system to avoid those pitfalls. From the bottom to the top we must see that we fulfill the
purpose of Realization which we have taken up as our Goal. If certain centres are dormant it is
because, we have
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not checked up ourselves of this kind of test about the teacher and about the disciple.
We are here to see in spiritual life the modification of the person and taking him up specially to
make him harmonious with the others. This harmony is very important, because if we want a
harmony of the entire universe, we must have the harmony of every individual. If people think
that Satsang is merely a place where we meet every week, it is no use. It is a dynamic state in
which each one is watched and helped, without his knowing. Therefore, the Guru has to be very
vigilant, and the Abhyasi has also to be vigilant. Then alone you will be able to find out where
we are developing in this system. That is why in the last chapter we have taken up the question
of levels of our approach.
One more point I would like to mention: "Transmission" as stated in our system, it is a unique
phenomenon. Master has stated that many Gurus do not know what Transmission is. The only
transmission they know is the transmission from word of mouth-certain literature, certain
Mantra. That is a kind of traditional knowledge transmitted from mouth or from mouth to ear
and from ear to mouth. That particular continuity is called transmission. Now, this has been
taking place in our country and every other country. That is knowledge in transmission.
Heredity is also transmitted. We use transmission there also.
But what is the transmission that we are doing? This transmission is of the Highest or the Divine
Mind, without any diminution or adulteration, into the men and for the one purpose of finally
replacing our mind with That Mind. In other words, our mind is dragged slowly into the Highest
Mind. First, the Highest Mind goes on doing the work of the lower mind, keeping slowly
modified its entire functions. This activity of transmission
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is unknown to the teachers of several religions. Therefore, the quality of the teacher must be of
the order that he can and in fact does and not merely hope to introduce into the heart the
Supreme Force. You can recognize that it is Supreme by one or two tests which every disciple
has to make. The Gurus have to test the disciples and the disciples have also to test the Gurus.
And, in fact, we do. There is no question of doubt about it. We test every doctor to get
information about him, so we gather our information before we risk ourselves to a doctor. And
we take some caution or precaution when we go to Guru and it is good.
Now, what is the test of transmission. First thing is, there is a Detension (de-tension). I used to
say that the tension condition is removed, whatever the tension be. The tension may be
physical or sexual or even moral tension. Those tensions are removed or rather laid down,
calmed. Now, the second thing that we experience is a positive calmness that is coming into us.
Even in a lot of noise and a lot of disturbance, we feel calm. The third test is when we go on
doing our work and yet find that we are getting transmission. And we can always demand, not
only at certain times i.e., the Master is continuously 'committed' to the disciple's work in this
system. A Guru who is just so called, initiates disciples and there upon forgets him after that till
the next round of visit, is not a Master at all. A Master is a Constant Companion of the Soul.
Two birds which are inseparable, are sitting on the same tree, one eating the fruit and the other
looking on like that, when we are enjoying the world, and the Divine looks on. But here, I want
to compare these two to the Master and the disciple. The disciple is permitted to eat and made
to realize that he is doing it only by the support and guidance of the
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Master, till finally he comes to the very same condition of the Master, when he begins to go on
merging in the Master rather than the fruits of the worlds. That is constant watch, vigilance.
That is why some of us can experience even at moments when Master is not with us suddenly
we are reminded. He is with us. If this could be constant and continuous for improving us to the
Highest levels, not merely saving our body or saving something else but carrying us on the
Dhyana and "super-Dhyana", we will find that He is the real Guru. But such a Guru is very
difficult to get, as I told. It is our good fortune to have Shri Ram Chandraji with us. But, should
we not give Him the happiness of being good disciples? Now that is our condition. That is why
Master is interested in saying that we are to be worthy of our Master. In the history of the
world, only a few people are being worthy of their Masters. That is why Sri Krishna had to say:
"Of the many people, there are hardly a few who want to be Jijnasu, and amongst them, there
are hardly a few who seek Me. They seek other people rather. But even amongst that handful
of people there is hardly one who wants to know Me as I am in Myself. They want Me for their
purposes". They say: "I want you to come in this form". The Gopis wanted Him in His beautiful
form and they wanted Him in that form. Somebody wanted Him as a warrior and a third person
wanted Him as a charioteer. But nobody wants God as a God. "What is that You want of Me?" I
would like to say that such person who says "What is it that you want of me?" Is a greater
disciple and is the best one. That is why in Kathopanishad it is beautifully stated "When my
father offers me to Yama, what does Yama want of me?" He has no need of anything in this
world. What does He want of me? Of what use my going to Him?" And when he was asked
"what you would like to know", he said, "I
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would like to know what you are in yourself?" Now that is the way of approach. I would like to
know Him in his infinite and not in his finite. Our modern religions are inverted. All bhaktas
have inverted with very best of intentions. They want God to be in their ways and demand that
God should oblige them and His greatness is being made finite. Now, I consider that is reversal
of the entire spirituality.
So, I only pray that we should be worthy of the Master and try to know the Master as He is
himself and it is not such an impossible thing as some people try to say. It is the most easy thing
to know the Master in Himself. But we are very much interested in the relationship of God as
between us and Himself rather than the Master.
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Lecture -17
The topic which is dealt with in the final chapter of the book is on 'the stages of the spiritual
progress' in this path. Master has given an illustrated diagram consisting of about twenty-three
concentric circles and the first outer five circles are the sphere of Maya and then the eleven
circles following it are called the circles of Egoism and then seven circles or rings of splendour
and lastly a vacant space which leads you to the Centre itself. This is merely a diagrammatic
representation of the stages which every abhyasi will have to pass through till he attains
oneness with the Ultimate Godness. That is the centre.
The circles of Maya start in the heart, the Human heart and they gather momentum till we
reach a stage somewhere about, what is called, the Ajna Chakra. Above it, you have the sphere
of egoism, and these egoisms are eleven by the circles, but actually they are infinite. They are
more and more rarified till finally you cross over to the higher regions of splendour, what is
called, the regions of Light. Most people in the past have not gone, according to Shri Ram
Chandraji, beyond these sixteen circles, and the 16th circle ends up near somewhere the
Sahashra Dala, which is said to be the highest point capable of being reached according to the
Kundalini Yoga. Beyond that one gets out of the body. There is what is called the Brahma
Randhra through which an individual passes out of the body. The physical existence is
impossible according to those previous thinkers when we reach the Sahashra Dala.
But according to Raja Yoga of Shri Ram Chandraji, we can pass on even when we are in this
body, through the seven circles of splendour or rings of splendour. Here is the great truth
investigated so far, and this is the discovery of Shri Ram
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Chandraji. And even beyond the seven rings of splendour, there is a vast Ocean in which the
souls go on swimming till they reach the Ultimate Godness.
Now this shows a very big prospect before an Abhyasi. That it could be achieved even in his
own life time is another great fact about this system. He further states that every abhyasi from
the first centre onwards will have to pass through four stages. These four stages are described
by him in this way.
The first stage is when we feel that the Divine Force pervades all over in the body. The second
stage is when we have constant remembrance of its pervading our entire body. The third stage
is when we have neither the pervasion nor its remembrance, and the fourth stage is when we
feel everything dropping. It is a stage of beyond negation. Now, these four stages we have to
pass through at every point. I believe in another work called "Towards Infinity", he describes
three states at each point - Saralatha or spontaneity or the free move of Energy of the Divine
which is introduced into the heart through Pranahuti. The second stage is Sayujyatha, when we
feel, oneness and the third stage is Laya when we are so merged in it that we are not aware of
it. Even the awareness passes away and at that stage, we gather sufficient power to move
towards the next centre. So, the fourth stage is when we feel that we are leaving the point
which we have now experienced and move towards the next. The 'gone-ness-feeling' is due to
this leaving the previous point and we can go to the next one. This is what he has now added in
the latest volume. It was not mentioned so clearly in the work "Towards Infinity".
These four stages occur at each point. That is why the Abhyasis feel that they are progressing
and suddenly everything seems to be lost. They feel, as it were, they are
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going backwards. Or, what they have got, has been lost. Now it is not so, if we understand
these four stages, it only shows that we are moving towards the next point, and at the next
point we find the same feeling or sensation of Divine Force entering and pervading as from that
point. Each point has a particular and peculiar experience about it. We find gradually that we
become lighter and lighter. Sometimes we do feel colours about the place. The first one like
yellowish and second one as white, the third one as red, the fourth one as black or dark. Now
Master says we feel a kind of shadowy darkness just before we go to the Ajna Chakra or when
we pass from the world of Maya or the sphere of Maya to the world of Brahma or Brahmanda
or Mind. The Mind Region then is called Brahmanda. Mind becomes wider at this stage. Mind
which is particularized at the earlier stage becomes vaster at this stage. We become expanded.
In other words, the sense of expansion only will be felt at the stage and many people think that
this stage is the stage of Liberation and when you enter Brahmanda, we do not come back to
the Physical world of Maya. But that is not so, according to the Master. Beyond this, we have
got to go a very long way.
Now at the point which is about the sphere of head, you find a peculiar difficulty with some of
the other factors. At the Ajna Chakra, there is the power capable of spreading downwards to all
the parts of your body. This power gives many Siddhis to people and that is why many people
want to call it Ajna Chakra, where we order anything. But personally, I call it Ajna Chakra. That
is, the place of ignorance, where we are likely to misuse the power for ordering and doing
things which are not intended for. So we have to go onwards.
Then starts what we call the great endeavours to conquer
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our ego. Egoism comes to us. The body consciousness is gone. But the Ego consciousness is on.
We do not feel very much about the body. We have got rid of "Dehatma brama". But the Atma
brama goes on, that we are the self and we have got substantiality and individuality to protect
but at that stage we do not feel that the ego is a mistake. And, therefore we try to become
selfless. We practise selflessness. That is, we must go above Ego. And this kind of giving up ego
through selflessness or renunciation of self is a very very gradual process and has many forms.
It becomes subtler and subtler till finally when it is pushed into the Central Region when it
almost loses its original shape. At that stage, I believe we have neither self nor selflessness. We
reach a stage where there is neither self nor selflessness. The contradiction is over. Now at this
stage there is just expansion. No doubt, there is the Central Region, which everybody now in
this system is expected to aspire for. But it is not easy except with the help of a Master who
tries to hold both the heart and the entire system so that we can reach in, to the Central Region
without breaking up our physical body.
Master speaks about this aspect when even the whole constitution of the physical body will
have to be changed by breaking up the particles within the body and releasing the energy for
the whole system. It is a very great work, and I believe, hardly any one, except the Master, now
knows to do it and many times it requires the actual presence of the disciple with the Master
for considerable time, and that is why, at that stage, Master wants the disciple or Abhyasi with
him. It is very very difficult and unknowable work because no preceptor normally I think knows
to do that work. Now this peculiar experience of the Central Region is one of Negation. One
does
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not feel that he exists. That is the ego is gone. And he says that such an experience is not
usually aspired after by people who clamour for experience. Because there is nothing. But it has
its own charm. It is the world of infinity.
I was yesterday reading an article in the American Review where the author believes in what is
called Clark's law, which states, 'the only way to know the limits of the possible is to go beyond
to the Impossible'. Now that particular Law attracted me very much, as any other law normally
attracts me. I felt it is something that we have felt that the only way to know the limited Atman
is to go to the impossible, unknowable Brahman. Now, we are going beyond Brahman in this
system. Brahman Himself is a condition. We have got to go to the Infinity, which is beyond
Brahman or Para Brahman even. That is why, in this system, the Para Brahman is considered to
be possible because it is within the range of human possibility. We are now going to understand
this mystery which was not cleared up. If it was cleared up, we would have had passage to the
Infinity long ago, and the experience of infinity and the vastness and unconditionedness is
something that is transcendent to all that we want. So, no adequate description can be given.
But this much can be said. That we are passing, expanding and expanding till finally even those
things are gone, and a stage of changelessness occurs. At this stage also Master says, the
Master is necessary, because that the individual himself, the Ego swimming in that particular
place in the Vastness, can create certain waves which impede his further progress. I do not
know, possibly I can describe it, because I am no swimmer. But I think swimmers know that
they can create by keeping certain rings of water which prevent them from moving further. It
must be like floating with substance and it
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might not be merely floating. Our aspiration must be there, to reach the Very Centre.
Now the Master says, perhaps in order that we could identify, that the Divine, even at the place,
has a ring round him which does not permit Him to enter into us. Now this distinction is kept on.
This individuality is kept on between the individual self and the Divine, even at the point of
Ultimate Realization. But it may be withdrawn and everything can be withdrawn into Him when
the great Pralaya occurs. Now there are many theories about the matters. But I believe it is all
very speculative. Theories about trying to preserve oneself and speak about all the laws of
causality and applying to God or that condition of infinity, are meaningless to me, when we
have known these laws have been discovered within limits, and the limits of the Divine are not
limits at all. They are infinite. So, I do not think we can intelligibly think of God in His infinity
though we can certainly speak about God in his finiteness. May be, that God appears to us
finite, but it is merely to induce us to go into His infinity. And I think, most people try to call God
infinite though they actually believe in the finite. That is why our religion is full of contradictions.
Real spirituality goes beyond and wants to live in Infinity and for Infinity, till we reach God and
know God in his infinity. That would be Realization. Liberation is a very small thing. As I said,
even crossing into the Brahmanda might be considered to be liberation. According to our
system, getting into the Central Region may be considered to be Liberation. That is because we
reach into the stage and go on expanding and there are no forces which can bind us. The causes
of that condition which bring forth bondages or limitations are utterly removed at the Central
Region, but I may personally say even at that state one could carry on certain very subtle
difficulties
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which only a Master who is aware of that particular area in the subtlest form can remove and
that is a very hard job. That is why we have, in this system very good promises, not merely
ideals which can be realized but could be demonstrated within the life time of an abhyasi. What
takes millions of years or many lives in other systems or in the natural course of centuries could
be made possible in a life time, and Yoga is this concentration of Energy evolution within a
lifetime. And that is why Yoga is a special process which contracts time and space and number
of lives by bringing God's own energy in His ultimate form and making it do the work of taking
us into the Ultimate State. It must be the Will of God that mankind is given the opportunity to
achieve this end. Therefore, it is said, "To be born a man is a great boon" and it is very difficult
to be born a man. It is perhaps the Grace of God alone that makes a person be born a man. And
that is why, man becomes the vessel of God's Grace. That is why, God can and does, take up the
work of taking up man to the Ultimate stage.
I have given just a general summary and perhaps a little elucidation on the many points in this
most important work, which Master has given to us in his "Philosophy of Sri Ramchandra's Raja
Yoga".
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New Darsana
SRI RAMCHANDRA'S RAJAYOGA: NEW DARSANA :
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New Darsana
Part-1 :The Darsana
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New Darsana
Introduction
Sri Ram Chandra of Shahjahanpur who has propounded the New Darsana or View of Reality is a
unique personality in many ways. He seems to have been chosen very early for the unique work
of spirituality by the special process known as Pranahuti or Transmission as a way of realization
of the Ultimate. This is the most significant instrument of Realization - rather the only means.
There are several leading thinkers who have affirmed that Jnana or the Knowledge that one is
Brahman, arrived at through meditation or reiteration of the Sruti-Vakyas purporting to teach
this, is enough. Perhaps even the knowledge that one is the body of God, or is the dasa or
dependent on God, should be got through the same Sruti. There are others who feel that
devotion to God as the Self and All would, more easily and certainly, lead to emancipation or
liberation. By Bhakti does one know, see and enter into God in essence. One may then live and
move and have his being in God. Lord Sri Krsna has stated that absolute devotion alone could
do it. But He has also stated that this experience of God as He is in Himself is possible only by
His Grace; not by study, intelligence, discrimination, or austerity, but by His Grace alone does
one really attain Him. This Grace is the pranahuti - the supreme Life Force which is of God, and
which makes everything live, think, see, hear as the Kenopanisad states: Kenesitam patati
presitam manah, kena pranapraiti yuktah . . . By whom does mind, breath or life make one
live ... and answers that there is a super force which is the mind of the mind, breath of the
breath, eye of the eye, ear of the ear, speech of the speech that moves all, by whom all are
moved. It is this Divine Grace that is sought to be utilized for the rejuvenation and solution of all
problems of human life.
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This Pranahuti, though well-known to the ancient yogis, had fallen into disuse. The recovery of
this method and the utilization of the Superconscious Living Force are due to Sri Ram Chandraji
of Fatehgarh and Sri Ram Chandraji of Shahjahanpur, the founder President of the Sri Ram
Chandra Mission.
Readers would like to have a glimpse of his personality and the following facts given by him
would be of general interest to the readers.
In his own words: "I was born on Sunday the 30th of April at Shahjahanpur in the year 1899 at
7-26 A.M., morning of Baisakh badi Panchami, janma samai (time of birth) 4 gharis 55 Pal
Vikram Samvat 1956. My father was Rai Bahadur Sri Budri Prasad, Pleader and Hony.
Magistrate 1st Class. He was a scholar of history. His work on Indian History, especially the
Ancient Period, is still preserved in Manuscripts."
"I was told by my mother that even as a child I did not have the inclination to eat food by
myself as generally children do. I did not eat myself in childhood even the served food unless
some one else offered it to me. My mother only taught me the lesson - be honest and do not
steal".
"I was not interested in studies. The whole of my educational career was full of failure. When I
reached the age of sixteen I developed a taste for learning. I was interested in literature - Urdu,
Persian and English. Geography was a hobby with me. I was weak in Mathematics throughout
my school career."
"I was a good player of Hockey and Football. I was much interested in riding. I gave up games
after some time."
"At the age of nine I felt a kind of thirst for Reality, and I remained extremely flustered, just like
a man who is drowning

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New Darsana
in water. It continued for some time, but finding no solution I fixed my mind upon making
myself deserving. I went on with this idea till the age of fourteen, praying at the same time for
getting a good and capable Master. I had also made up my mind that I should not seek for a
Master, and if I went at all with this idea to some one I should definitely accept him as my
Master. My fortune favoured me and I arrived at the holy feet of my Master, Samarth Guru
Mahatma Ram Chandraji of Fatehgarh U.P., on 3rd June 1922. I was so spellbound by the effect
of Master's force entering into me that I found myself compelled to gain it, rather than to study
philosophy in which I was deeply interested. This meeting was, to me, one of the most
important events which contributed to solve my problem of life. I commenced abhyas under his
guidance and gave up pranayam which I had been practising for 7 years or so. A feeling of
perfect satisfaction prevailed upon me when I was graced by his (Master's) first glance."
"During my school days once the Head Master (Mr. Idris Ahmed) of the Government High
School, Shahjahanpur, suffered from colic pain. He was restless and groaning due to pain I went
to him and caught hold of his thumbs and poured my own energy into him with the idea that
they pain should stop. It worked, and he felt sleepy. The next day I was famous as a mesmerist.
When anybody was hurt in games he was sent to me for healing without medicine. It is a fact
that I did not practise hypnotism and mesmerism. I simply had the confidence in myself, and
knew to concentrate even at that age. I also predicted a few things during boyhood and they
came to pass."
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"After passing the matriculation I joined the Judge's court in the year 1924 and retired in 1954. I
am accustomed to deep thinking since boyhood."
Regarding important Spiritual Experiences: "in 1924 I felt an ubiquitous force present in every
animate and inanimate object and particle. I was drowned in a sea of wonder. I felt God
pervading over everything, like broad day light."
"On 1931 August 15th morning, I found a great flow of power within and outside me which my
inner voice assured me had been bestowed by my master. My master had gone into the state
of Maha Samadhi on the night of the 14th August, 1931. This was the usual system of
transferring of power adopted by saints of calibre. It was in fact the merging of the master into
me."
"On October 12th, 1932, I felt my master transmitting to me in dream. I felt two jerks of very
strong force. In the first I found my body overflowing with spiritual energy from top to toe. In
the second I felt my heart, being overfull, was almost on the point of breaking down. The third
jerk might have ended my life but I prayed to him expressing my inability to bear any more."
"In 1944 April I prayed to my master (in the brighter world) for several days continuously to
show me the light which Moses is said to have seen on Mount Sinai. He was kind enough to
accept my prayer and showed it to me. It happened in the night at about 2-30 a.m. in the
waking state. The light was enveloping me all round to a distance of several feet."
"On August 14th, 1944, I devoted several days in praying to Lord Krsna to reveal to me the
Vision of Virat Rup as shown to Arjuna; the prayer was granted and he appeared to me in my
vision showing the full view of Virat."
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Paths to Realisation
The World has witnessed many attempts to see, understand and interpret Reality. These
attempts have proceeded from several levels of knowing, and understanding and interpreting it,
since reality is not only multi-faced but also multi-levelled; it is not known through the senses
alone but is also understood by reason, and interpreted by conduct and activity and intuition. It
is no wonder therefore, that there have been, and are, many ways of knowing, understanding
and interpreting it, each of which is ambitious enough to attempt a total comprehension of that
Reality. It is undoubtedly true that the more modest of these seekers after truth are content to
confine knowledge to the limits of their day-to-day activity, whatever these limits might be.
Therefore, some seek to know only about solids and metals, and some others know only about
liquids and so on. Thus there have developed many sciences - bits of knowledge limited to the
spheres of interest, activity and utility. Such knowledge, requisite for proper adjustment to the
environment, is valuable for life,and within its limits, absolute. Biological sciences alongside
physical sciences, social sciences alongside political sciences, have been existing from the dawn
of speculative interests - perhaps even prior to the latter.
In one sense philosophical knowledge might be said to attempt a comprehensive single theory
to embrace both. Philosophy thus demands a type of mind different from the scientific, in so far
as its interest is to know, understand and interpret the whole range of human experience,
sometimes exceeding it. Thus whilst scientific knowledge is aimed at by most people for better
adaptation and adjustment to the world around their immediate vicinity, and not the
knowledge of the
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whole of Reality, Philosophy aims at this latter alone. A scientific mind is different from the
philosophic mind. Despite the utility of science towards philosophical comprehension, the
philosophical approach seeks to apprehend Reality as a whole, and as it is in itself. True to
definition, philosophy is the love of knowledge (sophia) which is experience of Reality by an
attempt to live for it, in it and by it. It is what Spinoza called as living and moving and having
one's being in God or Reality in its All-ness. This is undoubtedly a great aim.
There are many approaches - realism for example. Realism means to know, understand and
interpret the world of Nature as a plural world comprising parts - infinitely divided and capable
of being analysed (taken apart into pieces). It sees differences infecting and characterising all
reality, sensory as well as rational analyses, and seeks to synthesise the plurality of elements
and apprehend the principle of their unity.
There is the approach of idealism which postulates that all reality is mental or mind-dependent,
if not mind-made. This may hold that all reality is a unity or One, but it can as well hold that it is
a unity in multiplicity or a multiplicity in unity, both being mental. It may also hold that the
multiplicity is derived from the One, or that the multiplicity is the appearance, real or illusory,
of the one spirit or the Absolute. Idealisms range from romantic idealism to abstractionistic
rationalism. In any case philosophers who uphold the reality of mind or Reason have invariably
been idealistic.
There is another approach called the Mystical, which concludes that Reality is trans-rational
and could only be grasped by transcendental intuition which is superior to the feeling of
aesthetic individualism. Mysticism has, of course, infinite protean forms, but the main
philosophical trend of
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mysticism lies in its intuitive grasp of reality as a whole, both in its single Oneness and in its
infinite manyness in the One. It is trans-rational in the sense that the logic of mystic experience
is not capable of being fitted into the neat dialectic schema of reason. Therefore, it appears at
one end to be irrational and at the other end to be trans-rational, carrying a supreme con-
viction or axiomatic reality or truth in its deliverances.
From sense to reason and from reason to intuition seems to be the levels of our passage to
Reality.
Each of these approaches yields a Vision or Pattern and shape of Reality. Thus darsanas are
framed. Indian thought presents the Reality in the three-fold way of Perception-dependent
formulation of Reality (including super sensory perception), Reason-dependent formulation of
Reality (as dualism), and Intuition-dependent formulation of Reality (as one in many, One is
duality, One in its transcendent Oneness). They are Vaisesika, Samkhya, and Vedanta, each with
its relative darsana, such as Nyaya, Yoga and Mimamsa.
The so-called Heterodox systems depend on intuitIve sources other than the Veda, but they are
also capable of being classed under the broad triple heads, Realism (pluralism), Rationalism
(dualism) and Intuitionism (integralism). Buddhism leads towards transcendental intuitionism;
Jainism leans towards synthetic intuitionism; realising the relativism of the plural standpoints,
whereas the tantras have always sought to bridge the gulfs between intuitions of several layers
and levels of reality by the supreme activity of integration (carya) and doing (kriya).
The problem of man has been the conquest of misery; attainment of liberation, perfection,
positive bliss and immortality have of course been other aims which have mingled
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with the first. The whole Darsana has to provide means to the attainment of goals of man
(Parama purusarthas).
The question would be whether a new darsana is at all needed, since the other Darsanas are
there to satisfy man's needs. It is clear that teachers of the Vedanta have all along taught that
the four purusarthas of man have been satisfactorily gained through the pursuit of the
Vedamarga. The paths of karma and jnana taught by them are said to help the attainment of
both happiness here and in the hereafter. Beatitude is also had by following the path of the
Veda and its upangas (subsidiaries).
The darsanas that have sprung out of the Vedas may be said to be the six systems - nyaya,
vaisesika, samkhya, yoga and the two mimamsas. Though each one of them claims to be a
whole exposition or system yet we can discern the emphasis made in respect of the world of
Nature in the first two darsanas, the psychology of human being in the next two, whilst the last
two darsanas deal with the transcendental reality that sustains, through works and through
knowledge, the realities of nature and soul. Therefore the three modes of approach are clearly
discernible - the adhi-bhautika, the adhyatmika and the adhi-daivika, and one is expected to
study all the six systems (darsanas) in order to arrive at the Vedanta - the conclusive purport of
the Veda. Other sciences have all helped to elucidate the Vedic Vision. Similarly the Puranas
and the Itihasas have helped to explain and expatiate on the teachings of the Vedic Vision.
The Buddhistic approach, in a way, seems to have only emphasised the need to seek the
spiritual attainment of the Vedic rsis or the Brahmanas. The goal was only the parama-
purusartha, liberation or moksa, rather than an understanding
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of Reality as such, not even of oneself, except in so far as one is a creature of misery and
bondage. Similarly the Jaina approach, while recognizing the multiple nature of Reality,
emphasised the psychological need to dissipate or dissolve the karma-matter, or throw it out of
oneself, in order to become a free one. They did not aim at the metaphysical knowledge of
Reality - their concern was more practical, in the one direction of attainment of liberation or
moksa.
The Vedic Vision embraced all reality, and while recognizing the supreme validity and emphasis
of moksa over other things, it also discerned that Reality has to be known in all its aspects,
integrally, in its transcendent nature as well as in its immanent nature and form. Real freedom
would entail the recognition of both the worlds or spheres of Being as the field of freedom. To
have attained a partial, though by no means primary, Vision of the Beyond, is in itself a great
excellence. However, the necessity to attain that Beyond which can explain and sustain the
here and all is no less an imperative of consciousness.
Therefore, no new darsana other than the Vedic Vision seems to be called for. The Vedic Vision,
however well preserved by the many expositions of great acaryas, yet unfolds no unified Vision
(Samanvaya), though with some effort and grace we might arrive at a harmonisation of the
several visions. At the present juncture, this is being done by intellectual giants through an
awakened and independent reason. A more disciplined and dedicated reason which does not
yearn at revolutionary interpretations is perhaps more the need rather than the skeptical and
casuistical reason enthroned today as the novum organum. Therefore, there is an attempt to
hold that the goal is to arrive at that very instrument of vision which the Vedic rsis possessed,
that divine eye (divyacaksus) which
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will reveal the eternal reality in all its glory and fullness. The question would yet arise whether,
after all, the rsis did possess that Vision; and to this question divergent answers are given by
evolutionists and perfectionists or eternalists. The decision here again cannot be by speculative
reasoning but by a decisive approach to the Vision itself - a Vision that is dependent upon an
attainment and a possession of the mystic insight, intuition, and revelation, even like that of the
Vedic rsis or seers.
Since this insight was somehow lost or fell into disuse in the course of ages, the necessity to
regain that has become imperative. Perhaps, once this insight becomes the normal mode of
apprehension of Reality, it would be possible to assess the claims of the modern thinkers and
that of the Ancient Seers. Firstly, we have yet to determine whether the modern thinkers have
evolutionarily, arrived at that height of Vision of the Real, or have only devaluated reality to
appearance and the neat patterns that their empiricism, pragmatism and instrumentalism had
instructed. The claim made by modern seers to have advanced beyond the rsis has to be looked
into more closely. Exceptional circumstances have produced geniuses, but genius has not
become the common property or endowment of man. So long as there is lack of the higher kind
of reasoning, of intuition, there is bound to be relative blindnesses in perception, reasoning and
even intuitions.
The development of these perceptions and intuitions is the basic need which must be felt in the
depths of one's being, and this is what will ultimately determine our Visional possibility.
Darsana requires preparation to see, and see rightly through the proper instruments of seeing
and knowing. This is a preparation for realising one's goal. The preparation to connect
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oneself with Reality in its vastest and minutest forms is itself Yoga. It is the yoking of oneself to
the task of realising, visioning, Reality. It is to shut out all other aims and goals. In one word it is
dedication (diksa).
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Sri Ramchandra's Rajayoga and Ontology (Nature of Reality)
Every darsana, as a Vision of Reality, has a notion of the nature of that Reality. In one sense this
notion is not considered to be out of place.
Reality is all this that is being experienced. Nothing unreal can be experienced. The non-existent
is incapable of being, and so cannot be an object of any knowledge. Even though the world is
riddled with contradictions and illusions, and even though hallucinations are not rare
phenomena, nothing unreal can be an object of knowledge. But we have to grapple, not with
these problems of the theory of knowledge, but with reality as such. The Real is the Ultimate
source of all realities and sustains all. It can be said to be the Substance of all that is real. Being
One, it manifests the Many. This experience of the One Substance is transcendental to all our
known sources of knowledge. Its reality is confirmed by transcendental experience rather than
by any proofs or arguments for its existence on the basis of our instruments of knowing the
outer or inner regions of being. Oneness of the One is an experience, even as Allness of the One
is; but it is an oneness which brings out of itself all these, both the cosmic and the individual,
the world of experiencing subjects and experienced objects.
The individual's intuition, as it develops, begins to grasp its own cause. Through intuitive
seeking one discovers how the effect could come out of the cause and how it could enter back
into it. It is not merely a process of thought which imagines the descent of effect from the
cause in which it is deemed to be potentially present, or even of the ascent of the effect into its
cause. No rational explanation can show how the manifest
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returns to its own potential state as cause. There are of course persons who hold that this
cause-effect mutuality, or reciprocal involvement and evolvement, is nothing but an intellectual
device to explain immanence. Novelty seems to be ruled out of this causal law. However, when
one discovers in experience that planes of being emerge and immerge and lead up to the
experience of the one womb of all manifestations, then it will be seen that there is a truth in
the Oneness of Reality.
The intuitive experience of the One Reality, which makes all diversity of experiences possible, is
considered to be the Ultimate. Being beyond all the categories of Nature and the individual, it is
indescribable. That becomes all these - Nature, individuals, worlds and all. One's real existence
is drawn from That, so too are all individuals and things. It is the source of all existence and
maker of it; it is the source of all awareness or consciousness, and of all bliss or delight. In a
sense, it is that which makes all possible both to itself and to all that arise from it. Therefore it is
called the Original Ground, the Origin and End of all things.
The Original Ground is the Original Peace - the Quiet or quiescence that all souls seek in the
world. The world of manifestation is in constant movement and fulguration or divisive
manyness. Therefore there is loss of peace. The loss of peace is experienced as misery, though
this has also the possibility of growth and interweaving and inter-relationships with other
entities equally divided and moving. Harmony is worked out of these manifold forces and
movements which become congealed into entities or particles or monads. The living and the
non-living seem to be governed by the same principle of interlacing, interweaving struggles and
to be engaged in conflict and tensions. Harmony is sought to be
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evolved through the principle of life (prana) that unites what would fall apart; it makes growth
possible and thus organizes the inorganic and the unorganized. This prana is the essence of the
original quiet whilst all these movements are the products of a first thrust of the Quiet out of
itself. This is the mystery of the Original Movement or Whirl - Kshobha. That this too is
immanent in the Quiet or Peace must be conceded, as it is also experienced. Kshobha and
Aksobha seem to be the supported and the supporter respectively. But Ksobha is just a portion
(partial vibration) of that Aksobha or Ultimate Ground.
The original impulse throws out the potentialities into the realm of movement or manifestation.
Creation thus proceeds in radiations and circles which are concentric. This original impulsion
leads to the fulgurative diversity which proceeds from the utmost subtle condition to the
grossest condition, as the radiations move more and more away from the Central point of
impulsion (ksobha). The worlds and planes of being or of manifestation appear to come out of
that primary source in succession. One may call this the descent into manifestation (pravrtti),
and all possess not only the Original ground but also the impulsion. Thus, subjectively, the
individual particles and monads seek the substance of being in rest or pace, while at the same
time they are struggling onward to manifest further possibilities of organic unity immanent in
them - the ultimate solidity that almost annihilates all movement whilst preserving the Peace
which is a mere reflection of the Original. The pull from the Centre remains always as the one
inextinguishable impulse to return to the Source connecting all with it. This pull cannot be
resisted; it has to fulfill itself by returning through all the various processes through which it
had passed. From the inorganic it has to move towards the organic and then to the
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supra-organic and spiritual being. As is the pravrtti so too is the nivrtti. Evolution is a movement
back to the source, in the modern language of moving from materialistic homogeneity to
organic and supra-organic heterogeneity of original radiating fulguration. The return or ascent
in evolution is not built on novelty, but is a renewal of the supra-organic that had slumbered in
the inorganic creation.
The truth of experience is, in its highest condition, beyond experience itself. The transcendence
of Reality to experience is such that many empiricists would deny it. But the Infinite is
something that goes beyond the experiences of the most advanced consciousness itself. The
evidence of the being or reality of the Transcendent lies in itself rather than in consciousness
which appears to be the second order Reality. This fact becomes an Experience that reaches
beyond itself, and gives the impression of endlessness or infinity (anantatva). This Transcendent
is not, however, a nothing or mere Zero, though according to some it may be called so. The
truly transcendent is Transcendent to all consciousness, and as such, capable of bringing into
being consciousness of all levels and grades.
The Reality thus becomes the very spirit of existence and consciousness, and verily the source
and experience of delight or Ananda.
The permeating nature of Reality is such that it is the meaning and soul of all things. All things
live and move and have their being in It without fully knowing it. In moments of deepest sleep
or rest alone do they sometimes become aware of that Reality. No wonder all things seek rest,
quiet, immobility, permanence, satiation, fulfilment and security in it. But it is the hidden fact
(nidhana), the treasure-abode, to which one returns
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after every exertion for renewal. It is also called therefore the death, which is rest itself, before
one takes up another birth.
In the world-creation there always exist the two processes - the manifestation and the
withdrawal. To the ancients the waxing and the waning of the moon symbolized the two
processes of evolution and involution in all planes of Being. Reality is that which sustains both
the processes and gives meaning to life and all its processes. Thus, Sri Ramchandra's Raja Yoga
ontologically accepts the One Reality which is truly transcendent to all existence, consciousness
and delight, but which manifests all multiplicity with all the triple forces of sustaining existence,
consciousness and bliss in all the planes of super-consciousness, consciousness,
unconsciousness and matter.
The path of descent from the Central Substance or Reality (Tam) ( The conception of the Tam as
the Reality is unique. It is like the "unground" of Jacob Boechme. It is the Reality. From it arises
the Ksobha, which is called Naada by taantriks. It is also called the Sudarsana by the Pancaratra.
It is Sakti. It is the Godhead or Centre of all creative movement - the Vasudeva, the Visnu,
omnipervasive Being who is known as the Jagadkaranavastu, or jagadyoni. It is also Nature,
Prakrti. This is its para-form. The lower form develops as the radiations fall away from the
centre or move away from the source. This first is also called Manas - the first Mind, the cosmic
form which develops the individual forms for each one of the rays of the Centre. The amsas are
soul-like living rays of the Divine which enclose themselves in the prakrti which tends to
become grosser and more and more material for forming the bodies of the souls higher up or
lower down. The Inner ray becomes the interior, whereas the gross becomes the exterior and
outer, parallel to the inner. Thus there is always this parallelity between the outer matter or
outer mind and the inner mind or spirit, manifested and related by the operation of the reason
or intellect in some practical way. Sri Ram Chandra has described this process of parallelity in a
more luminous form than Spinoza, Leibnitz, or the Jainas did.)
is through the vibrational radiations which form rings
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and knots, or a chain with links of several levels of consciousness which encircle and bind the
central radiational monad, and form the objects of knowledge and utility to other equally
fulgurated monads.
Thus atoms, bodies, and monads are all different levels of the One Ksobha; the spiritual souls
(these 'souls' being the highest) are however eternal in the sense that they, in their
transcendent being, are of the Centre merging and emerging from it during creation without
developing the rings and knots and chains.
The metaphysics of the Sri Ramchandra's Raja Yoga thus implies the acceptance of the
Transcendent which is beyond all description, and yet is the fountain-head of all descriptions. It
is Infinite and indescribable, but it is capable of being realized. It is that which grants ultimate
peace, perfection and liberation to all. It is that which is to be known, seen and entered into.
From it all our senses recede, and our mind also recedes, but it can be transmitted as superfine
Original consciousness through which it can be realized and entered into.
The manner of communication of this Reality is only through transmission of the Prana, which is
pranasya prana, and therefore of all instruments of knowledge and being. Therefore it is that all
efforts to reach this culminating experience are centred in the principle of Transmission. The
really awakened one is one in whom the prana of the Centre, the primary ksobha or vibration,
has begun to function without any interruption and deviation or grossening. Even a little of this
superfine force is sufficient to keep the entire organic structure and planes of being alive and
athrob (in tune) with the Infinite. Each and every atom, and monad, and cell, of the body
becomes resonant with the primary vibration or throb, and registers
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peace and calm and non-resistance or ease (saralata). Therefore one has firstly to develop the
capacity to receive this superfine consciousness-force and perceive the Reality in its primary
nature.
Thus the Reality is experienced beyond all experiences of the senses. The dynamic organic
explanation of the Sri Ramchandra's Raja Yoga reconciles the basic concepts of creation with
the development of parallelity between the inner and the outer. The inner, seen through inner
vision, is spirit, animated with that basic and central life, whereas the outer is seen to be the
matter, the body of that inner, and there is the transcendental interaction between them. At
any moment one could pass from the one vision to the other and realize that both are real and
that a central force alone makes for the transformation or translation of one into the other.
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Meta Psychology of Sri Ramchandra's Rajayoga
The First movement or stir (ksobha) on the surface of the Tam is also called the First Mind
(Manas) of God. It is also Nature. This First Mind, which is thrown up from the bosom of Tam, is
a powerful jerk and following the analogy of Anar or Fire-flying on all sides, throws up infinite
sparks each of which appears to the Vision as an eternal entity continuously shooting out. This
has been described as Visphulinga in the Upanisads. Bergson also uses this example to explain
the process of creative evolution. These sparks behave as rays (amsas) as well as atoms (anus).
Each of these forms a world that is supporting systems of other atoms and amsas. The more
peripheral appear to condense and become gross, solid and heavy, whereas the less peripheral
are subtler and lighter. The central force however continues to be supporting all these infinite
rays and is exceedingly subtle, though tremendous in its energy which is Consciousness of the
superfinest order.
In one sense All process is of this First Mind (manas). As it manifests, its spiritual subtle
condition is the inner layer and its gross or material condition is the outer. The inner is the
psychic, and the outer the material physical form. There is both parallelity and interaction
between the two. Normally parallel, at points of twist or crisis or change there is interaction
that brings about the change in both. There also happens in deeper crisis the complete volte
face, the psychic becomes awakened and the physical gets subordinated. This condition is the
process known as conversion. The individual reveals nearness to the centre, and there is
similarity with the Ultimate or identity in some measure. The First Mind thus provides the
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manifestation of the potential grossness in all subtle being, even as it reveals the subtle,
underlying or hidden by the gross. This principle is a general or universal principle - the Mind is
the cause of bondage as well as of freedom. The Samkhya darsana stated this in the form that
Nature is the cause of man's bondage as well as of his freedom.
The uniformity of the processes of Nature reveals also that what is true of the atom or amsa is
equally true of the vast and the whole - as is the minutest so is the largest. The finite repeats
the Infinite. The microcosm is the repetition of the macrocosm. If one knows the atom, he can
know the Atman or Brahman.
The universality of the operation of the Mind is also clear from its different levels. The levels
themselves seem to have been formed by a series of inversions; such that the higher level
seems to be the lower inverted. The inversions take place naturally even as could be seen in the
wavy character of all rays of light, of energy, and even of flowing water. The general principle of
invertendo would help a lot to dissipate the inability to understand the existence of
heterogeneity in a world of Oneness.
Secondly, the inversions at the points of inversion reveal a twist or a knot that almost shuts off
the flow of the higher into the lower or the inner to the outer, and vice versa. It is this that
preserves the several levels from totally disappearing. In fact, there develops always a residual
existence, or remainder of the higher, which does not wholly become the lower because it can
not. Therefore, it is that there is the so called preeminence of the cause over the effect, the
excess of it so to speak, which cannot totally pass over into the effect-condition.
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The third principle is when the mind forms, or becomes, or flows into the lower conditions or
levels. Not only does it become grosser and twisted, it is also seen to take the form of rings or
circles, concentric in character owing to the Central Ksobha being in a state of superfine Central
rotation. All motions are not only wavy and vibratory but also circular and concentric. These
concentric circles enclosing each other are one unit falling into One great circle of Rings. Sri
Ram Chandra states that all organic and other bodies (including the inorganic) are assuming
shapes different from one another owing to the pressures and needs of interacting activities
though, on inner analysis, they possess all the rings.
According to the Vision there are, around the Centre, infinite point-cells in the plenum of the
Ksobha; then there are seven Major Rings; then eleven Rings of Egoism; and finally five Rings of
Maya. Expressing this in another way, there is the Centre which is circumscribed and
surrounded, in a sense, by the Central Region. The Parabrahmanda comes around it farther
from the Centre and the Central Region. The Brahmanda or Cosmic Worlds envelop this and
then come the areas of individual bodies, pinda-pradesas. Each is supported by a level of
consciousness, and is experienced by any one who is awakened to their existence by
transmission of the Transcendental Centre-Force.
Therefore even the tiniest particle enfolds all the levels of consciousness. In one sense it
epitomises its entire development or manifestation. The return to the awareness of all these
proceeds outwardly by seeing Nature, and in respect of inwardness through intuition or central
seeing.*
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*(The Samkhya scope of manifestation starts with Nature in its subtlest undifferentiated
condition, though it is said to enfold all the three forces or constituents of sattva, rajas and
tamas. The first is the vast manifestation called Mahat, which differentiates into many soul-
making or individuating points beginning the individual creation. The development of
manifestation proceeds from awareness towards activity which tends to lose awareness and
ends up in knowing, doing and being known and done. This concept is seen among the Jains
who hold that activity deposits matter called pudgala and is capable of infiltrating the
consciousness or jiva as centre, and building around it a karma-sarira that limits the movement
and freedom of the individual soul or centre (jiva). Modern physics is aware of this twofold
character of all matter - it is both a particle and a wave (wavicle). The interconvertibility of
these is one of the major discoveries of Modern Physics. In ancient tantra sastra this is the basic
conception of the subtlest movement becoming gross or solid matter. It is also seen that matter
requires motion, though it is inwardly congealed motion - a motion in terrible bond of repetition,
in which consciousness has become thoroughly veiled, waiting to be released by an external
force of highest intensity.
Sri Ramchandra's Rajayoga thus explains, simply, the actuality of this double process - the
consciousness-force gradually descending and becoming matter, and matter gradually
ascending and becoming consciousness-force.)
It is in the yogic consciousness that we begin to observe these twofold processes operating in
many ways. The lower mind has to be quietened or restrained from flowing out and canalised
to flow into the higher mind. The luminous, upward movement to the higher levels of mind,
from pinda to Brahmanda, is discerned as rising from the heart. The heart is the physiological
centre of flow of blood to all organs. Its contents, or constituents determine the health or ill-
health of men. Men suffer from all sorts of pressure, or lack of it, at the heart and are in mortal
agony. He who would cure the man must cure his heart. The heart is the place of the cittavrtti
(mind-modifications) or the lower mind, even as the stomach is the seat of the lower mind
along with the genital organs or the muladharasvadhisthana, which is said to be the seat of
Kundalini. The heart is to be regulated or subdued and calmed, and this can be done either by
suppressing all thoughts by

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force of practice and restraints as prescribed by some of the schools of self-control, or by
concentration, or by introducing the higher consciousness of the Master into the heart - a sort
of injection to restore the inner peace and balance. It is, in other words, the specific work of
psychic therapy or treatment done by the competent Guru. In one sense it can be experienced
even as physical process in transmission, and is not mere imagination - a kind of thought of a
lower level leading to a hallucination. The transformation of the affective, or emotional, or
feeling state is the first step of this experience of transmission of the supramental or superfine
consciousness into the heart. The flow of this force all through the body later reveals the
lightness and also immateriality of the body felt during meditations under this transmissional
guidance. (Sri Ram Chandra writes:- "The heart is the field for the working of the mind and
when samskaras descend for Bhoga, the process of bhoga starts at the heart appearing in the
form of network. I did visualise it in clear form. The forehead is the place of citta. They are not
identical. The vibrations start from citta-lake and come down to the point A of the heart. They
are, therefrom, diverted towards the lower region of the heart as marked (L) in "Efficacy of Raja
Yoga" and also towards the region of Atma (the 2nd point opposite to the heart). Generally the
force of the vibrations is stronger in the left than in the right part (Atma region); the teacher in
Sri Ramchandra's Rajayoga makes the vibrations in the Atma region stronger than in the left
side of the heart.")
It is through this process that one also resolves the dualism between motion and matter or
even mind and matter. Further, it is with the help of this consciousness-force, which is also
called "Thought", that one removes the material or dark obstructions or dross within the
system, either by throwing out or by burning the dross with the 'heat' produced by this
transmission. The force is further brought into action by means
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of concentrated or willed thought. All these reveal the fact that Thought, as power of
consciousness, is of the very nature of manifest Reality. The higher thought is used to subdue,
determine and guide the lower ones; and the highest thought is used to dissolve the products
of thought which are what we know in the gross condition of the organs and matter.
Pranayama, as breath-control, hardly helps the calming of the heart. The real prana is not the
solid breath but transcendental force of the Centre. Mere regulations of breath through the
nostrils Pingala and Ida do not lead anywhere towards purification - removal or throwing out of
karma-matter in the system.
The ancients used to say that the sense-organs are out-turned (parancikhani) and are made for
adaptation to the environment or, in Samkhya language, for experiencing the outer world. It
was also taken for granted that this leads to misery through desire for these objects. So it was
suggested that one should develop internal vision (Pratyak-jnana or drsti). The sense must be
in-turned. How this is to be done is a big problem. We have, of course, teachers of Yoga who
have somehow contrived to suggest ways and means of doing this. In abhyasa, this is done by
suggesting their merger in the thought that is higher. They then develop a new way of seeing
without the senses. It may be suggested that this is very much like the dreams which are caused
by inner stimulation; and obviously the dreams we see, or hear, or feel, are not external objects
at all. But according to Sri Ramchandra's Rajayoga the Superfine Thought introduced into the
heart as prana (life-breath, prima vital) makes this inwardness immediately possible. Of course
objects then would reveal new dimensions. Further, we almost enter into a new world where
thought-name-
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thing are interconvertible, co-present, and this is a very great gain to universal consciousness.
In meta-psychology we are not interested in the structure of the organs, and their knowing,
feeling and willing, but in the transmutation or transformation of outer experience that binds
and limits, into inner experience that illumines and liberates man from his bondage to all that
he knows, feels and wills. By Thought we go beyond thought.
Thought takes a leap back into its indescribable Source and merges into it, even as it leaps out
of it and emerges into the worlds and individuals.
The basic concept of Sri Ramchandra Rajayoga's psychology, or meta-psychology, is the manas.
From earliest Vedic times manas was an accepted concept of prakrti, and all evolution was
potential in its being. It was thus the matrix of creative evolution. Sri Ram Chandra has, in an
article on Manas, clearly presented its value and nature. He has, in another context, also stated
that while other types of Yoga, including Samkhya, have held that manas must be brought to a
stand-still or even abolished, and one should arrive at the state of amanska (non-mind), the
proper and free utilisation of it by making it flow unmodified and untwisted in our life is to be
advocated. Similarly he considers the ego (ahankara) as important help, and not an impediment
to righteous and natural living. The ego has become a bar to higher naturalness only in so far as
it has been made to cling to one form of manas, or one formation or ring of it. As different from
Sri Aurobindo, who has made the arresting aphorism "Ego was the helper, ego is the bar", Sri
Ram Chandra states that ego too is essentially necessary for life and continues to be valuable
for spiritual being in embodied existence, if only we could make it
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again the real instrument and organ of the Pure Being or Nature. It is an eternal entity and is
invaluable. All that has happened is that it is linked up with an ego-sense - a twist or vivarta of
the real ego, which is transcendental reality in the Centre.
Therefore, manas, ahamkara, buddhi and citta are several phases of the original Nature.
Thus, too, the final emancipation of the ego (moksa) happens when nature or manas merges in
the Centre which is below it, or substands it, and supports it. It is then that the ego merges in
the Centre rather than in the manas. A significant possibility of moksa, here within the many
rings of manas, is when the laya or mergence or oneness is attained with the Centre itself in its
closest proximity with prakrti and nature. The solution of this problem lies only through an
attainment of the condition of the primary, or primal, manas in its transcendent aspect, which
alone can reveal the mystery of svarupa-laya in Brahman from which there is no return to the
condition even of prakrti or manas involvement.
The concept of dhi is at the back of the idea of Dhyana (Dhi-yana) which takes one beyond the
lower levels of aspiration and enjoyment. It is sometimes identified with manas, or as a
modification of manas. But it appears that this is the direct spiritual force of the Centre, a little
different from the manas itself, since it is the inward-going force rather than the externally
moving force. This makes for subtlety rather than grossness of presentation. It is centrifugal
rather than centripetal. This force was used in dhyana or buddhi-yoga or utterance of the Vedic
Gayatri - dhiyo yo nah prachodayat - which is called upon to ignite the inner ego of the
individual that has turned upon its past outward movement stricken by misery, frustration, and
deceit in enjoyment.
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The modern psychologists recognize the mind to have the functions of cognition, affection and
volition, but do not pay as much importance to the ego or personality which colours the three
processes and is basic to all reactional and actional systems. Further, though they recognize the
three-fold states of the human individual such as waking, dreaming and sleeping, their analysis
of these is anything but complete or sound. These three conditions, as well as the three modes
of consciousness, are, at their very base, dependent on the ego. The ego-awareness is
identified by some with embodied existence, whereas there is every likelihood that it is
something more than that - that is to say, the ego seems to have more bodies than one, such as
the causal and astral, and the ego consciousness or awareness includes the awareness
proceeding from the deepest or innermost body to the outermost visible body. This is well
known in Indian psychological and eschatological thought.
The ego is the plurality nucleus fulgurated from the Centre, and lasts as long as the Centre is in
this poise of stir (ksobh). The ego-made bodies are indeed many as the ego activities seem to
take on many - as many as eleven poises, or conditions, or modifications. Each one of these
may be said to form a ring or body. In the Nivrtti or Yoga, the lower bodies are slowly
integrated or merged in the higher, till all are absorbed in the last form of the ego. This ego-
awareness, and awareness of its eleven rings, however does not arise normally until the five
material or apparently non-ego bodies are dropped. In Sri Ramchandra's Rajayoga it is possible
on psychically crossing these outermost five rings.
Firstly, we are aware of the physical bodies; then we become aware of the eleven ego-bodies
(astral bodies); and then alone
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do we become aware of the spiritual nature which again is without ego in the embodied form,
but is spiritual Being in essence as well as existence.
The interesting part of the formation of these bodies, and the changes from subtle to gross or
vice versa, lies in the discovery of the concept of knots or brackets which make for the changes.
Just as in the transformations of solids into liquids and liquids into gases there are critical points
which make for the transformation of one kind of energy into another kind, the brackets or
knots (granthis) or cakras (wheels) make for the formation of the one cell into many kinds of
cells. Thus the human body has several kinds of organisations or systems such as the supra-
cortical, cortical, nervous cells, the blood corpuscles, and hormones, bone and muscle cells, all
of which have developed from one original or primary cell - which, perhaps, is itself a product of
two or three kinds of force or potentialities.
The psychological development of the human being as a spiritual person is, therefore,
conditioned by the understanding of the higher principle of energy which has to enter into the
very scheme of existence in its lowest and grossest form, and make for the harmonised working
of the several levels of Being, understood as the physical, and the spiritual. Functioning in
unison, inner transformation makes for the flow of spiritual energy all through the system,
maintaining their being and activity rather than abolishing or annihilating them. The brackets
and rings or cakras and knots (granthis) have to be firstly cleaned and then inter-connected in
terms of the deepest and innermost energy of the Spirit (prana). The understanding of the
nature of man becomes possible only through this inner
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activity of prana which gives rise to intuitive awareness of the Highest or central spirit and its
nature.
The atomistic method of understanding human psychology is useful more for physiology than
for real psychology. The breaking-up of the organism into different systems, each autonomous,
is very much akin to the concept of a whole as composed of parts. It is true that this concept
has been invaluable, and actually operative, in the field of mechanics and matter; but the
moment one becomes aware that even the smallest particle of matter is an organism, and is
dynamic in nature, it becomes necessary to deal with the whole of the material realm in terms
of the organic conception. This biological view of reality reveals the important principle of
translation or transformation of energy both in the ascent and the descent, and how their
integration is also achieved by a third force. It is this concept of the organic that leads further to
the evolution or subtle development of the mental and the supramental order of consciousness
or energy which is such as to make for awareness, imagination, intuition, and the desire and the
seeking to go beyond the body itself. True religious cognition develops only when desire for
existence beyond the body occurs - desire for the growth beyond the conditions and limitations
of the material and vital bodies. Sometimes the desire is known to be the activity of the mind,
but even this is transcended when one becomes aware of the cosmic desires or universal truths.
Such being the case, the psychology that limits itself to human activity or reactivity, and the
imagination which is riveted to practical purposes of survival and continuance in the human
body, are very limited ones, if not truncated ones. The spiritual, psychic endeavour transcends
these boundaries and seeks to
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know man, or the ego, as a universal or super-universal reality, amenable to direct intuition of
the Ultimate Reality.
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Schools of Sahaja or Sahajiya and the Sri Ramchandra's Rajayoga
The name Sahaja is not a new coinage. It seems to have quite a long history. All systems
claimed that theirs was the natural way of attainment of the ultimate Reality or liberation. This
much alone is common to all - their claim to be the natural way.
The question that arises, of course, is what we do mean by the term 'Nature'. Before going to
explain this it is better to refer to the several cults called sahaja or natural.
The tantrik buddhism tried to develop the sahajayana, the natural path or method, which could
be used by all. It is stated that the middle path, not being extreme either to the right or left, is
the natural or mean method that would lead to the ultimate condition of nirvana. The other
two methods are said to be the Vajra-yana and Kalacakra-yana. The ultimate state reached by
all, which has to be the natural condition, is called Sahaja. In this condition there is neither
prajna nor upaya.
Dr. Shasibhusan Dasgupta writes "The sahajiyas would never prescribe any unnatural strain on
human nature, but would use human nature itself as the best help for realizing the truth. It is
for this reason that the path has been always described as the easiest ad the most natural. It
will be totally wrong to suppose that the question of moral discipline was in any way less
emphasized in the sahajiya school .. the sahajiyas would recommend the transformation and
sublimation of them ... The Sahaja-yana aims to realise the ultimate innate nature (sahaja) of
the self as well as the dharmas, and it is sahaja-yana also because of the fact that instead of
suppressing, and thereby inflicting undue strain on human nature, it makes
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man realise the truth in the most natural way ...."1 They discarded formal rules and regulations
of religion, such as pratika worship of all kinds which, they hold, leads to confusion.
The pure citta must be attained; that is mahasukha. It is not a matter for discussion or dialectic
or explanation. It can only be somehow known from the Guru who would teach, in practice, the
several centres within the human body which have correspondential contact with the
macrocosmos. Some of them taught the kundalini method which attempts to lift up the
kundalini through the middle nerve (susumna). They of course conceived it also as female force
(sakti) - Mahamudra in the navel - which is lifted up to the Sahasrara (yuganaddha).
The Buddhist sahajiyas conceived sahaja as Mahasukha which is the unity of the duality
represented as man and woman, as upaya and prajna. It is essentially a sexual-yogic symbolism,
and in gross forms, sexual-yogic practice as well.
The Vaisnava Sahaja supplied the element of love that transformed the relationship and
sublimated it. However the doctrine of parakiya and svakiya - love for the Supreme Other (Para)
has been praised as more transforming and sublimating, leading to Mahasukha, whereas the
latter may lead to maha-avidya because of its selfish inwardness.
There have been some sahajiyas who have claimed sahaja as rasa, bhajan and so on. As one of
the modern expositors of Sri Krsna Caitanya's methodology has stated "Sri Krsna Caitanya had
never permitted amorousness. In other words, it is wrong to think that amorousness or
voluptuousness is natural at all. It is unnatural. He claims that his sahaja was audarya Lila not
madhurya lila, as Ramanand Rai's disciples claimed."2
[1 Obscure Religious Cults in Bengal by Dr.Dasgupta
2 Pathway to God Realisation: Swamy Nishkincana, p.119 ff.]
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The sahajiya cult had developed esoteric concepts which are clothed in mystical language. Most
mystic bhakti poetry had its roots in the sahaja. But the whole trouble about this mysticism is
that it enlightens, or seeks to enlighten, the vulgar terms by importing sophisticated mystical
meanings or suggestions, rather than by trying to sublimate them. The result has been
disastrous to religious experiences as well as to spirituality.
The original concept of sahaja is that it meant the experience that comes about by living with
the Ultimate Reality, rather than what it has been ingeniously derived as that which arises at
the time of the origination of any entity (saha jayate iti sahajah: Hevajra tantra). The natural
way of living was said to be the most happy state. The happiest state or mahasukha comes by
living in the Divine Nature rather than in the lower Nature. The Purusa in Samkhya is higher
Nature and the Prakrti, in its equilibrium, is happier (Prakrti-lina) than the state of being in the
modifications of that Nature (apara-prakrti) - such as the outer world, or rather in the sense
organs and motor organs, the manas, the ahamkara or even the Buddhi. The conception of the
buddhi as an evolute of ahamkara in certain versions of evolution of the categories is not to be
overlooked where the living in the ahamkara or the pure ego transcending the manas, buddhi
and citta is of course a happy condition. The sahaja, then, can mean the condition adapted to a
level of existence. It is therefore a very relative term; and as an absolute term in the context of
liberation, rather than in levels of bondage, it means living in the Ultimate Purusa or Reality.
In the Sri Ramchandra's Rajayoga as expounded by Sri Ram Chandra the word Sahaja refers to
the life in the Ultimate
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Zero or Nature which alone can be said to be natural to the liberated being. He considers that,
in this Yoga, the life in that Zero makes living in the context of the evolutions of that original
Nature or levels also natural. The primal superfine con-sciousness is submerged in the evolutes
or rings of Nature, but it is to be made to flow freely through the whole universe of being, in
the microcosm as in the macrocosm, and that makes natural living easier and perfect, and life
itself a delight (ananda). When the superfine consciousness of God is fronted, and the lower
grosser forms of consciousness are subordinated and supported by it and become inner then
Nature is said to function according to its higher lines of Being. Natural life is divine life, or life
in, through and for the Divine. Its force is the real prana, breath - the upanisadic pranasya
pranah - and it is this force that is introduced into the seeker's heart by the Guru who has
become the carrier of this pranic force. The function of the Guru is the pranahuti - the offering
of the primal superfine consciousness-force or Life itself - that makes for the upward living
(ujjivana) in God.
Therefore, as in all Sahaja cults and tantras, the Guru becomes the central figure and
personality who does all the work of the Supreme Centre of God in each and every individual
seeker after the Divine life or life in Divine Nature. In fact the Guru is an instrument or organ
provided by that very Divine Nature to bring its own inner and fundamental spiritual nature out
of each and every individual ray of spirit, known as the ego or jiva, which has wrapped itself up
in many sheaths out of its (jiva's) own outgoing activity (karma).
In consonance with the Divine view of Reality, bondage consists in not fronting the Inward
Divine, but in bringing it out of oneself in all one's parts, or integrally. Freedom lies in fronting
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the Divine Force and making all brackets and rings, cakras and granthis, work without
impediment and without ignorance of the Inner Divine Primal Consciousness-Force, and that
which sustains that force also.3. It is not so much the awakening of the Kundalini at the
Muladhara and making it pass through the Susumna (middle nadi) to the Heart and thence to
the Sahasrara (crown of the head). It appears more to be the bringing down of the
Transcendental Breath of Breaths of the Centre down into each individual heart and then
spontaneously perceiving its upward movement to the transcendent levels of being - even
beyond the sthula, suksma and linga sariras to the aprakrti Nature that is the real being and
status of the spiritual ego.
Dr. S. P. Srivastava, in his address to the annual convention of the Vasant Panchami of
Mahatma Samartha Guru Sri Ram Chandra (1962), has thrown some light on this concept of the
Natural Path. Sahaj does not mean merely the easy path, for this is oversimplification. It is a
state that depends on the supreme surrender to the Beloved Master in which one accepts all
that is given by the Beloved - good or bad, painful or pleasant, honourable or shameful,
distasteful or delightful. It is of course easy and natural once the Divine Master sheds his grace
into the individual. The word sahaja can be taken to mean, he says, that which is 'born of the
difference between Sah (Brahman or He) and Ha (the jiva or pranasakti)'. Perhaps it may be
more suitable if it is stated that it is the condition born of the union of That or Ultimate (Sah) or
TAM and the jiva or pranasakti, which is what the Master transmits into the
[3. Twin processes of mind are: (1) The cause of bondage and (2) of freedon. This may be
possible in terms of its getting attached either to the grosser or to the finer being of the
Ultimate Self.]
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seeking soul. It is therefore the path of ascent through the inpouring of the Supreme prana
sakti, pranasya pranah of the Upanisadic doctrine, which is called Pranahuti by the Master. This
appears to be appropriate. The sahaja, thus, is specially the path, not so much of Grace and its
descent, but of ascent of the individual to the supreme state with the aid of the Sakti or
Adyasakti or Prana which is poured into one by the supreme adept - the GURU.
Thus, the supremely natural path for the seeker is to be taken up by the Divine Master and
lifted up by His supreme Life-Force to live in God, for God and by God Himself.
In this path there is no possibility of deviation or crookedness or delay. It is the open path, the
Royal Path - Raja marga and Raja Yoga, or the Divine Way through love, devotion, and faith.
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Hita, or Means and the Methods
The importance of a proper method (upasana) to attain the highest state of spirituality is well
recognized in all the schools of religion, but it is not so well understood or emphasized in the
schools of philosophy. The moral preparation for any curriculum is usually forgotten. Indeed,
thanks to the present day tendency, any emphasis on moral preparation or direction is said to
produce in the minds of the disciples and students a contrary response - an opposition to
discipline. Therefore directives or commands and imperatives are looked upon as dangerous,
and provocative of counter responses.
Therefore it is that moral precepts and other guides to conduct have fallen out of favour in
most religious and educational institutions. However, it is clear that no one can progress unless
he imposes on himself disciplines and controls which would fit him for the noble tasks ahead. In
other words yama or self-controls are very necessary.
They obviate avoidable suffering. They make one free from fear and all types of moral turpitude.
They make one self-reliant and submissive to truth, however, unpalatable it may appear. If, in
the modern world, freedoms are sought to be assured to man by giving him his living needs, the
ancient and eternal law of self-conduct (carya) is willingness to give up needs in order to uphold
the truth, the love and kindliness, nonstealth or honesty and non-robbery and non-profligacy,
which are the fivefold s'ila (virtues), the yama. To yield to temptation is to be in mortal fear of
death and punishment. Our derelictions are criminal, and the courage of a robber or thief or
profligate is a short lived triumph after all.
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In the normal development of our life then, we have to pay heed to the spiritual nature of
these sila rather than the mere ethical and sociopolitical codes. Even here these are important,
and no one who has not abjured the wrong path or the fivefold vices can ever attain the highest
good or the spiritual. The Upanisad has stated that for one who has not turned away from
wrong (na virato duscaritat), there can hardly be the attainment of santi (peace of mind), nor of
the worlds here and hereafter.
All spiritual teachers, therefore, specifically prescribe the necessity for good conduct, as well as
for cleanliness and aspiration to attain Peace that comes from Above, or for the descent of
Grace (Isvaraprasada).
In Sri Ramchandra's Rajayoga, Sri Ram Chandra shows that once an individual determines to
follow the path and is accepted by the Guru (who signifies this by transmitting the superfinest
consciousness to him), the sadhana takes on a dynamic aspect. The individual discovers that the
qualities so essential such as sama, dama, etc. which can be said to be sattvika qualities,
develop rapidly and the rajasic characteristics of anger, infatuation, intemperance and violence,
as well as the tamasic characteristics of sloth, ignorance, dejection, rage and so on, recede or
get diminished. This is very similar to what Sri Krsna Himself stated, that once the individual has
chosen the Divine path and goal, he speedily becomes righteous, a sattvastha, who moves
upwards. The devotee or seeker after divine life begins to find that is devotion becomes the
love of God rather than of one's own salvation or liberation; his philosophic insight perceives all
reality from the speculum of God rather than from his egocentric vision. All actions take on
universal significance and effectuation, and they become
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cosmic conscious and cease to be private actions seeking little happiness and pleasures, or such
ends as are circumscribed by one's body, community and interest.
Thus bhakti, as love, gets transformed into jnana and kriya, and they in turn become saturated
with devotion, and become divine.
This naturalness of the change of perspective, vision, feeling and being is one of the first fruits
of the transmission of the Guru. However, it is necessary that the individual should offer
himself, desire the Ultimate, and surrender completely his person, body and mind, for this
experiment with transmission.
While the rigours of the other practices prevent many from turning towards God, admonished
by the Bhagavata as it were that those who are beloved of God are precisely to be recognized
by the amount of suffering and loss that they suffer in respect of wealth, children, name, fame
and even life, it is clear that the Sri Ramchandra's Rajayoga doesn't demand heroism or courage
in resignation or renunciation. On the other hand, it reveals how these losses can be perceived
to be blessings, and also how one experiences absolute detachment with regard to these losses.
One does not feel their loss. There is no emotional excitement over the matter either - the
need to go about telling all about one's resignation or detachment or publicizing the same. The
transmission of the Guru's highest superfine consciousness makes all quite natural, appear
natural and not something to either exult or wail over.
The means adopted for attaining the subtlest state should be subtle. Gross or physical means
are of absolutely no help. In fact they become hindrances. Therefore one should know the
subtlest means. The psychic condition has to be rendered subtle by means of thought about
subtlety. The form to be
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contemplated upon must be the subtlest form. The usual tendency is to take up a gross form
embellished by ornaments and dresses pleasing to the eye. The highest Reality cannot,
obviously, be represented by any physical form, though such a form may be given to some in
intuition or revelation.
The Divine has infinite attributes which are deemed to be auspicious and immeasurable, but
the Divine has also the quality of transcendence over all these qualities. The ordinary mind
might be led, through wonder and amazement at the infinite and endless auspicious qualities,
to the real nature of God which is transcendent to these, and thus to itself have the
transcending quality or nature. Man, searching and yearning after Reality, would reach this
transcendence which bodes the possibility of his transcendence over all limitations - limitations
albeit excellences. Therefore the subtlest way is meditation on that subtlest transcendence. For
this it is suggested that the Divine should be contemplated upon as the omnipervasive light in
the heart that is to say the light in the heart should be conceived of as spreading all over, both
within the whole organism from the head to foot and also outside, spreading to the farthest
limits of perception. This conception of the omnipervading Reality is most beneficial in
developing subtlety of perception, and helps the removal of all impurities, obstructions and
coverings on the inner psychic being.
This transcendence which negates all grossness and impurities, dissolves all obstructions and
dissipates all coverings, is not hard. The possibility of conceiving the omnipervasive light in the
heart, or perceiving it from the heart, is many times questioned by those who had tried this in
meditation. However, this leads to the important point as to
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whether this can be had out of one's own unaided thought, or whether it requires extraneous
help. There is no doubt that the extraneous help required for this experience of the
omnipervasive Reality, or light within, should be transcendental and subtle. Sometimes the help
of this transcendent Reality itself has to be sought, for this includes the immanent reality of the
individual, and it is had through the flow of transcendence into the immanent, bathing it always.
This is the experience of Grace, Peace and descent that purifies the heart and makes one feel
light and subtle.
In the usual conceptions of Raja Yoga there are available two steps; namely, the physical
purifications and disciplines, and the moral regulations and disciplines. The two important
physical disciplines are asana and pranayama, the steady sitting posture which has to be
cultivated and the control of breath by regulating expiration, inspiration and retention. There
are, of course, other schools which expand these sitting postures to include all types of
postures which are said to bring under control almost all the muscles, including those of the
heart. There are schools which seek to regulate breath in all possible ways by increasing the
times of inspiration, or duration of retention, and expiration. There are others who would like
to develop the art of prediction by noting the inspiration and expiration by the right or left
nostril called the svara-sastra (science of notes or sound).
The other school would insist on the mental control arising from restraint of the senses from
running after objects. These are called yama (control) and niyama (regulation). They comprise
preparations for moral valuations between truth and untruth, injury and non-injury, stealing
and honesty, robbery and charity, continence and incontinence, purity and impurity,
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godliness and godlessness, and so on. Without moral urge or awakening there is hardly any
possibility of spiritual growth. The ancients prescribed certain minimum conditions for
undertaking spiritual work; distinguishing of the eternal from he mortal or transient; a seeking
for liberation from all bonds and chains; or at least the urge to escape from suffering, bodily,
vitally and mentally or, in the language of the ancients, suffering arising from nature, from
oneself and from gods, physical, psychological and theological (adhibhautika, adhyatmika, and
adhidaivika).
Some other schools had felt that one is unfit for the higher spiritual liberation unless one has
renounced the goods of the world and the pleasures and profits of worldly life. Renunciation of
all desire, and objects of desire, is the sine qua non of spiritual unfoldment or awakening. Great
religious teachers like the Buddha, Mahavira, Sankara and others have taught the path of
sannyasa or total abandonment of artha, kama and in some cases even worldly dharma. "Sell all
that you have, or distribute it, and come". Another great Guru has said, "give everything to your
Guru and be possessionless, then are you fit for the great instruction". Such renunciation of
wife and children, and duties to them is the preliminary condition of any seeker (mumuksu),
and it may well be the final condition also.
That vairagya, mumuksutva, and nityanityaviveka are requisites is well-known, but how to get
them established is a very important question. It is said that one can habituate oneself to these,
but it is equally recognised that these are precarious acquisitions of the human conscience.
The view that prevailed for quite a long time is that these could be cultivated by contemplation
on the transitoriness of
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all pleasures - or by contemplation on the unhappiness consequent on any pleasure-getting or
pleasure hunting - the paradox of hedonism. Such contemplations help a renunciative mind but
do not create the total withdrawal from temptations of the world with its wealth and women.
The subtlest egoism such as love of name, honour, recognition do gather strength.
There is one important fact that the trainers in the art and science of mind control have slurred
over. The manas or mind as such is, in the human individual, conditioned by egoism, both
personal and individual. As such it is indistinguishable from the ego. The dictum that the mind is
the cause of both bondage and freedom would be meaningless unless, in the former condition
as the cause of bondage, it is different from the latter when it is the instrument of freedom and
liberation. The explanation of the twin processes of the manas has to be sought in its basic
nature as the primal thought, projected out of the Being or Reality which had developed the
various degrees of grossness or tamas and which, after exhausting this movement, returns to
its own condition of subtle being or sattva. The mind therefore has to be cured of its egoism, or
individuation towards grossness, and has to be brought more and more into the original
condition of subtleness, or at least linked up with that. The grossness, or the outer, gets
impregnated with the inner subtle condition, and they become organic to one another instead
of being divorced or divided and distinguished from each other.
The process of making this mind sublime, or subtle is achieved by restraining the outer gross
processes and promoting the subtle processes. This is one way, and the Patanjali Sutra states
that Yoga is just this restraint of the
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modifications of the citta or mind from engaging themselves in the remembrance and retention
of outer impressions. As a matter of fact one who starts this process of restraint of mental
modifications would clearly discern his mind itself to be the centre and seat or abode of all
ideas - an aalaya of the vijnana or ideations of all levels,both conscious and unconscious. The
yogi is advised to suppress these modifications as they arise or slay them by counter-will, till
one attains the condition of an empty void - void of all vijnana or ideations and images.
This demands absolute self-conscious discernment or vigilance till the condition of a
thoughtless mind becomes achieved. This is the bodhi of Buddha which is the attainment of
nirvana - mindlessness. What it is can only be experienced in samadhi - a condition of supreme
transcendence of all thought or thought processes; stilled-thought, when thought and reality
become one or merge into each other. Perhaps it is this condition that is also equivalent to the
merger or union of the individual ego with the Godhead, or perhaps it is a condition beyond all
these individuations and generalisation.
This process of the Yogacara is undoubtedly a strenuous one. This conscious process is also
counselled by Zen Buddhism (The Satori of the Zen Buddhist appears to be the S'atari - the
enemy of the breath that brings about rebirth which was said to have been discovered by St.
S'atari (S'atakopa) of S'ri Vaisnavism. This Zen was exported to Japan by a Monk of Kanci.)
which has found that dhyana is the very condition when one traces the process of descent, or
grossening or bondage to the gross with its particular experience and transient objects, as well
as the ascent of the dhi beyond all objectifications and symbolisations inherent in any attempt
to seize the object or the idea or object-idea subjectively. One
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passes beyond in, and during, this supreme tension of the consciousness, which would make all
experiences basically conscious and will not permit any experience to sink into unconsciousness.
The consciousness, so trained, is expected to make transcendence into superconsciousness -
some have claimed this release from egoistic delimitation of consciousness in this higher
consciousness which is utterly different from the unconscious and sub-conscious.
Gurdjieff and Ouspensky have surely traversed this same path and seen that consciousness
itself must undergo a radical change when it is restored to the Fourth Way - without being
circumscribed by the paths already made by men of the first, second and third ways, namely
the mechanical, the vital-emotional and the intellectual; the karma, bhakti and jnana; or the
tamas, rajas, and sattva ways. Nor do they counsel the adoption of the physiological and
biological-chemical ways of arousing forces inherent in the gross system. Hathayoga, and
especially the kundalini practices, have proved difficult, and they considered that the kundalini
produced more difficulties which acted as buffers preventing one's fullest awareness. It
entangled man in imagination and fantasy, whether erotic or otherwise. The volume of
literature in the tantras about this kundalini and its arising or uplifting, through mantra or
tantra or yantra, is vast and cannot be dismissed lightly. However, the preoccupation with it has
produced more deleterious consequences to health, even as the Vyayama utilisation of the
asanas and pranayama has done. The tendency to mechanicalise all spiritual activity has
produced deleterious effects and grossness. As it is said of Law, that the letter killeth the spirit,
so too habit killeth subtleness and freedom.
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The attempt to establish a correlation of the yogangas with the three attitudes of bhakti, karma
and jnana has been quite fruitful. The great Ramanuja equated bhakti with the yogangas - yama,
niyama, asana, pranayama, pratyahara, dharana, dhyana and Samadhi. The several acts of
worship were intended to illustrate the processes of yoga. The agama methods of puja had
emphasized the importance of control of seat, breath and mind, as also the necessity of goal,
direction, moral cleanliness and physical purity.
Similarly, Karmayoga insists on the strict detached performance of works according to dharma
which leads not only to purification of mind, but develops that one pointedness of purpose in
doing one's duty which is almost so intense on certain occasions as to stimulate samadhi -
engrossment.
Similar also is jnana-yoga when it leads up to that perception of oneness of the ego with the
Ultimate Self, be this construed as its body or power or part or even as complete losing of itself
in it in deepest moments of absorption (dhyana) or Tanmaya.
All these methods are counselled, but the primary one is the condition of surrender, or self-
giving or offering to the Ultimate. This condition prepares for all the rest. So much so, acaryas
of the path of realisation had insisted on seeing the individual and his condition of
preparedness to surrender himself, his ego, his possessions, and all including life itself to the
Will and guidance of the Master. This is not as ridiculous as it might seem. Most individuals do
sign away their lives or execute a bond or give an undertaking not to bring any action against
the doctor if the patient dies on the operation table, or as a consequence of it, under any
circumstances. The doctor gets immunity from prosecution if the case goes wrong, or death
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ensues. Similarly, the individual must be willing to run the risk of complete dependence and
reliance on the Master or Guru in his spiritual efforts.This total or integral surrender
(prapadana or prapatti) alone makes for the evolution of the individual, and gives meaning and
power to the practices of bhakti, karma and jnana. This is what Sri Krsna has emphasized in the
famous concluding advice: Giving up all dharma surrender to Me. I shall save you from all sins -
Do not grieve. The exclusive devotion and belief in the power and wisdom of the Master, or
God, is the essential feature of faith. It transmutes itself into love as it matures, which means a
total self-giving to the Beloved even up to death. Life becomes unbearable without the
presence of, and union with, the beloved, the Master or God.
This important aspect of spiritual dedication cannot be developed through habit of mind or
even by tendencies developed by constant reiteration or performance. As we know full well,
the most emotional observances cool down into arid habits; meaning seems to get lost in the
doing of acts, even of conscientious charity and reasoning. Thus a spiritual attitude is a thing
that tends to preserve this meaningfulness and spontaneity that grows out of superconscious
nature, and never does it sink into unconsciousness.
Religious practices are more often ritual habits of mind and body, as it was later shown to be in
the case of tantras or mudras - sophisticated symbolisms which demand exposition and
explanations that have to be preserved in traditional ways in order to be remade significantly.
Much of our myths and practices are, even like dramatic art or dance, frozen symbolisms which
could be understood only when their symbolisms are expounded. This varies from culture to
culture and from religion to religion.
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Spiritual practices are, on the other hand, serious spiritual movements and actions which
release the pent up forces in matter and materialisation, or symbols and symbolisms, concealed
in tantras, mantras, yantras and mudras. It is because of their compelling dynamism that they
restore life to all these and show the upward movement which unfortunately had got arrested,
or obstructed, by these intermediary knots of thought and action and habits of reference.
Traditional explanations, however valuable in one sense, also hinder clarity and simplicity of the
rites, rituals and symbolisms. Therefore the means to be adopted should be such as can never
degenerate into meaningless and sophisticated habits. They should constantly enlarge the
range of consciousness and make it more and more universalised. They should dynamically
restore the original superconscious impulse which had led to creative evolution of the entire
organism, as well as the cosmos of which the organism is a part and manifestation; which is a
whole even like the Cause, and responds to the meaning and force of the Whole within it.
Thus in the normal method of creative evolution and renewal of the spiritual, what is most
requisite is the dynamic awareness of the influx and interpenetration of that
Superconsciousness in the very fibres and cells and atoms of our body and of the world.
The special means adopted by the Sri Ram Chandra's Rajayoga ensure that this is not merely a
theoretical probability but a practical achievement. The superconsciousness is introduced into
the individual's heart by the Guru or preceptor who has been made, as it were, an instrument
for this purpose by the Divine.
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We know of instances in mystical experience and history of this type of direct initiation by
Masters who were endowed with this power of transmission. In our own times this was said to
have been utilized by ` and Sri Rama-krishna. Sri Aurobindo had always held that Divine grace
must descend into one, in order that the individual may grow in the light of that grace. There
have been some cases where this seems to have taken place. But there is also a large difference
between one kind of force and another. This leads us to inspect the results of each case of
initiation. What is the kind of consciousness or level of being introduced by the descent of grace,
or influx or transmission? If it is merely leading up to a change or conversion that leads to a
break away from social and other ties and grants renunciation (vairagya) of all worldly hopes
and ends and goals, it is one type. If it leads to clinging to the Object which had made this
renunciation of all other things, except itself, possible, it is a more positive awareness of a
sense of values and discrimination. But if it is a quickening of the process of self-awareness and
evolution, and a widening of the frontiers of understanding, it is a third way. If it leads to the
abolition of all flickering of thought - of all thoughts - and a settled experience of peace and
calm which are beyond the limits of our understanding and capacity, it is a deeper level of
awareness. What we seek is this Ultimate Peace by itself without waiting on, or instrumented
by, renunciation, intellectual discrimination, or sense of quickened activity and intelligence and
a sense of push towards the goal of humanity or man. Sri Aurobindo states that the descent of
cit s'akti is the sine quo non of evolution, and the Divine Mother will descend and transform the
individual, once the individual surrenders integrally to the Divine Mother or Master.
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Samadhi conditions, or trance states, are also said to be bestowed on worthy disciples by
certain yogis, and in fact trance is considered to be absolutely necessary on the path of
Kundalini-yoga. Sometimes trance conditions are sought as if they are ends in themselves, and
men use drugs, emotional movements, constant repetitions of names, dramatizations, dances
and rites in order to get at that oblivious condition. These are encouraged by certain schools of
devotion, but the strain that they put on the human organism is great and turns out to be
injurious to the system. Austerity, penance, fasting, and other privations do produce certain
conditions which help visions and dreams, but these are mistaken for realities. Indeed it was
the fear of these visions and dreams, bordering on hallucinations, that led some serious
sadhakas to the view that the Ultimate Reality is beyond all, and is qualityless, formless and so
on, and is felt only as pure consciousness and pure being.
So it appears that transmission, though it was known and given in certain cases, was not
utilized for the purpose of liberation and attainment of the Ultimate Reality state continuously;
nor was it the superconsciousness of the Ultimate itself that was so transmitted. A lesser than
the Ultimate consciousness would only bring about a precarious change of levels which would
not stay long. Only a single transmission could not bring about a total change of nature unless it
was capable of bringing about, or setting into motion, all processes so as to bring about total
change in due course; or unless it ignites the inner core of an already evolved being so as to
bring about a series of changes culminating in the permanent attainment of the Ultimate.
The unique point of the method propounded by Sri Ram
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Chandra is that the means by which human divinisation could take place is only transmission of
the Ultimate Consciousness which, continuously and without breakdown, leads to complete
realisation or divinisation of the human personality. It is the only force that could do it;
according to him not even the supermind of Sri Aurobindo could do it, nor is there any one who
could handle that force so as to be able to transmit it to every seeker seriously engaged in the
problem of Being.
The transmission, once established consistently and continuously, immediately links up the
abhyasi with the Guru at the highest level and demands nothing that is impossible for man. On
the other hand, the abhyasi finds that he is being endowed, day by day, with all those
conditions which other yogas prescribe as the preliminary conditions for initiation.
Renunciation, surrender, devotion, discrimination, faith, lightness of being, fearlessness, all
seem to grow with the transmission without any effort on the part of the ego. One seems to
pass beyond the dualities (dvandvas), infatuation with society and its values. Resignation into
the hands of God, dependence on the Divine, a feeling that one is verily the body of God and
God alone, seem to get established. One discerns that light which is the source of all light, that
mind which is the source and cause of all minds and thoughts of several levels and degrees of
grossness.
The continued experience of peace within, lightness, and a peculiar means by which the knots
of distress that encompass an individual seem to get dissolved or loosened, are the most
important results of super conscious transmission of the Master, or of his representative.
It is well known that the chain of Gurus is more or less continuous in all religious institutions.
But it is also well-known
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that the powers of transmission which some of these gurus possess, in some measure, are not
exercised by their successors in office. Thus we find that successors, as a rule, endeavour to
copy the ritual or forms adopted by their predecessors, or gurus, and we find that there is more
emphasis on the letter and form rather than the act of transmission itself. This snapping of
continuity determines the fall in standards of spirituality in sects and religious institutions, not
to speak of all institutions in general.
In the Sri Ramchandra's Rajayoga the line of preceptors is continuous, and the transmission by
each and every preceptor is of the Ultimate Consciousness alone. There is hardly any difference
in the quality of that transmission and consciousness, though there may be difference in each
individual case of transmission as to the manner of operations in respect of cleaning, removing
obstructions and uncovering the sheaths that had formed on the central core of being. This
makes for the real continuous creation of divine men, or divinised men, by and through the
transmission of the Ultimate Divine Being. It may also be observed that one becomes more
aware of being, rather than knowing; one becomes filled with peace and fullness. There is thus
the dawn of reality in oneself.
Thus the unique feature of this new system lies in divine Transmission, giving of the Breath of
Being (Pranahuti) of the Divine to the individual seeker which after this first contact, continues
to invigorate the individual and uplifts him to the ultimate Reality. It is called ujjivana - the real
living or living in, and for, and by, Reality as such. One passes beyond all dualities and achieves
Realisation of the Reality.
It is possible to think that transmission is the activity of God Himself within the individual, by
which alone one is enabled to
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have the experience of God. It is possible also that this experience starts as a mere feeling of
vibrations at the heart and later on, in all parts of the body. It is possible also to feel Godly
presence throughout. The Vision of God which is sought after by many saints and lovers of God,
is of God in His manifested forms in the world, such as avatars. It is possible that the accounts
of the forms of God or gods are got under high spiritual conditions. It varies from culture to
culture or sect to sect. The Ultimate, or Paraform, of God is something that He alone can reveal,
or is one into which one almost sinks or loses oneself even as a river loses itself in the ocean, or
a drop of water in the lake.
But the physical body, or even the psychic body, does feel the flow of the divine energy which is
soundless (ajapa). The experience of ajapa pranava (OMkara) naturally comes about when the
transmission is made.
At the beginning some of the abhyasis had observed colours such as blue, red or yellow or just
lightning-like white or grey clouds and so on. This is of course colour-experience usually
referred to certain centres of transit or ascent. They are all astral colours, not of the retinal or
physical stuff.
Similarly the sounds of the pranava could be observed and heard at certain points in the body,
or they are felt as if there is tingling.
The experience of purification of the system is also had. One experiences a feeling as if there is
smoke going out of the body. Some abhyasis have related that they feel the transmission to be
cool, and some have felt it to be hot or warm. These are possible because the transmitter is
taking the abhyasi through several points each evoking a different sensation - even as there are
physical hot spots, cold spots and so on.
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It has been reported to me in certain cases that the abhyasi was feeling nectar in his throat.
All these are astral experiences spontaneously coming up when the transmission takes place. As
the goal is the Ultimate Reality, and as the abhyasi is advised not to frame up or evoke any form
of that condition or Reality in the light of his humanistic needs or desires, all experiences of the
several gods and seers and saints are considered to be much below the goal sought after, even
though all these are not deemed to be illusions or hallucinations or even relative truths.
The having of visions and experiences by itself does not constitute a nearer approach to the
Divine Being. All that it denotes is that one is being opened up in different parts for the divine
experience of God's presence. As one advances, one's sensitivity is increased profoundly,
bringing about a quiet and a peace that is unearthly or divine.
The need for certain kinds of self-torture or penance or some such sufferings is felt by several
saints, if not by ordinary people, who would have an impression of the extraordinary
humiliations and privations necessary for God-experience. Thus, He has been sought in the
solitude of prisons or caves or uninhabited places including fearsome places like the cremation
grounds. Sainthood was thought to be a result of martyrdom, or at least of near-martyrdom.
This belief has been very common all over the world. It is this willingness to go to the desert
and all that, that has been considered to be the hall-mark of sainthood. The Bhagavata states
that those whom God loves or desires to give Himself to, from them all riches, etc. will be taken
away. Such a denudement is necessary for enjoying loneliness with God. Thus, exclusive
devotion to God includes separation from all else. God thus exacts this supreme
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sacrifice of all else.
Indeed events transpire in the life of the saint which bring about this supreme or splendid
isolation from all except God, who becomes more and more the only person occupying his
vision and experience. But the question is whether all this is not based on the concept of
unnaturalness, that there is a gulf between Nature and God and man's choice is based on the
dilemma of "either/or". Martyrdom, as a step in courage, as a decision in favour of God, is quite
a necessity as Sri Krsna has shown in the Gita; and all religions had held up the ideal of
martyrdom - to die for God and higher values, which is one definition of love.
Evolution, perhaps, demands this act of decision to die rather than sail with the world and its
lower, or restricted, views. So much so, penance or tapas was inculcated for purification of the
entire physical body and the soul.
The world in which we live is itself a great area of suffering. Both in respect of oneself and in
respect of others around, we have a world soaked in suffering of all kinds, physical, vital and
mental. A world in which ups and downs are the rule is a world of transient happiness and
pleasure. All seem to be gripped by the principle of vanity and pain.
Sri Ram Chandra affirms that the world of samsara itself can be shown to be the training
ground for higher life. To run away from it, or depart from it into solitude and silence as such,
may be one way, but certainly not the only way. That path is the path of austerity and penance
and outer renunciation, which finally has to bring about inner renunciation and nothingness.
One does not develop a void within by running to a void. If one has to achieve the void within,
so that God may be installed in it, one must look after the within alone. Undoubtedly
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the others may be said to be of help in achieving renunciation and nonpossession. We know
that those who have sought the outer silence or solitude had tried, sooner or later, to return to
civilization with all its original foibles, ostensibly to cure it of them.
The samsara itself is a training ground for renunciation. Here, too, Love plays the part of
renunciation of possession, and develops the attitude of sharing. Disinterestedness can develop
in the concrete setting of the family and community life more naturally, and without casting
any aspersion of uncleanliness and sin on family or community life.
The real difficulty, till now, had been that few indeed of the saints thought about the Divine
Force or Grace as capable of being brought to the sinner without his having to be taken out of
his social life and environment or, in one sense, abstracted from it. The spiritual modification
made by the transmission of the Divine Force makes it possible for the human individual, male
or female, to grow in the context of the environment which begins to undergo change, pari
passu with the changes in the consciousness of the individual. The consciousness of sin, so
essential to the call to be saved, is overcome, if it subsists by the growing dependence and
assurance of liberation and salvation and forgiveness. The naturalness of the process, so
spontaneous and unaffected, consists in the simplicity of the happening. Thus God is seen not
to insist on any radical or spectacular departures from those who had surrendered to Him
wholly for, verily, these had been prescribed for all those who had developed their ego and had
been made to be aware of its existence as the root of all sin. It is true that the ego is the
effective principle of individualism, and its abolition is most difficult provided we start with it.
Supposing one goes beyond
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to the Divine and does not put the ego either against or for the Divine as such, or plays one
against the other in all forms of relationships, the ego slips out of the picture and occupies its
natural place in the scheme of Divine Being.
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Difficulties in Yoga
Though most writers on Yoga speak abut its efficacies, not enough has been written on the
difficulties and tribulations met with by the sadhakas. There are undoubtedly some lucky souls
who have been able to devote themselves to one kind of Yoga, and never had the misfortune of
having to grapple with problems of belief. Nothing succeeds like success.
A large number of men in the modern world are not so lucky. All of us are born into traditions
built up into a kind of system, steel-frame or otherwise equally strong, and find that Yoga itself
is an attempt to get out of the social systems and frames, or to use the expressive language of
the vedanta, sheaths - kosas, or wealths. All religions are such kosas, treasuries, and bind man
to them firmly. In this world where freedom is the one thing that matters in social and political
life, it becomes doubly necessary to enlarge the freedom eternal, and to enlarge the goal of all
religions and spiritual endeavour. Therefore, in the disciplines of religions, social life seem to be
perplexing and self-defeating. Paradoxically, though, everyone insists on conformity or
obedience to the dictates of systems of 'freedom'.
Further, there are indeed quite a number of competitive systems, some of them promising the
freedom which the traditional religion or cult seems to curtail, or does not deliver. Thus, in the
context of converting religions, the conscience of man is no longer at peace with his religious
heritage or tradition form. Either he is forced to question the foundations of his traditions, their
whys and wherefores, and seek to verify in his own life and experience their validity or claims,
or he is made to consider and discuss or have a dialogue with the other
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claimants to his heart and mind. Therefore with a world that has begun shrinking in size and
limits, the challenges are much more than the mere exchange of information, or comparison of
coherencies, or degrees of acceptabilities. A scientific decision demands the attainment of goals
which man has been fixing as ultimate and necessary to his own perfection and realisation or
fulfilment.
However much, then, we are free in our educational life in respect of accessibility of
contemporary and ancient material from all over the world, the conflicts within the mind of
man, tethered to his past, are greatly disturbing. This is one of the main difficulties in the
modern man's search for his soul, and we are finding it difficult to gauge the depths of this
reaction.
The polytheistic worship was a difficult enough experience to those whose goal was the One
Reality. They had either to deny the many by accepting the one, or deny the one by accepting
the many. The dilemma posed by Advaita had brought out one kind of difficulty whilst solving
another, namely the possibility of one pointed devotion. The dilemma posed by Dvaita had
brought out another kind of difficulty, as to how one could simultaneously worship or adore
many gods or manifold existence. The difficulty is similar to that which is found in polygamous
existence. There is of course one way of resolving this difficulty and that is to consider that all
gods are indeed the One God in His manyness, and similarly the One God it is who has become
the many for the sake of His devotees who are indeed many. All this is very difficult for persons
who have been shattered in their traditional faiths, though the vasanas or tendencies had been
mutilated but not completely served.
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Thus lovers of Siva find it difficult to shift over to the love of Vishnu, and would like to interpret
all divine forces in terms of Siva. Similar is the case with the lovers of Vishnu. So too with Sakti
and Brahma. We have a subtle attempt at bringing about, or building up, hierarchies with our
pet idol or God as the highest. Some have sought to go behind these attempts which are so well
elaborated in the different kinds of puranas - which is traditional lore - by recourse to
connotative meanings of the names of Gods and established to their own inner satisfaction that
all names, and therefore all works and activities and births or incarnations of Gods or the One
God, refer to the One ultimate Being spoken of as the Reality - Sat: "Sat eva somya idam agra
asit" - "Ekam Sat;" But all these rationalizations, or even highly sophisticated experiences, do
not go far. Men have a strange but compelling pull back to their sectarianisms, even as in social
life men revert back to their communalisms or casteisms to explain away their failures, or their
sense of humiliation. This atavism - social or religious - is no less part and parcel of the inner life
of man, as it is in biological survival or conflict complexes. This reversion is one of the most
significant facts in racial and communal suspicions that, today, make religious life and political
co-existence impossible. Further, Institutions, by developing loyalties, tie up the individual
ultimately to intolerance and misunderstandings.
Though we have all been striving for the abolition of these subtle though thick barriers in all our
walks of life, we do not appear to have gone at all towards the goal of a barrierless social or
religious existence. All remain, notwithstanding human desires. I have found that this atavism
or regression to cult and sect, caste and creed, race and place and language, plays a very
difficult role in Yoga as in everything else. A universal
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consciousness qua universal cannot recognize these difficulties as necessary for evolution and
harmony. Further, whatever may be the truth of each one of these and their values divested of
the five fundamentals of yama, namely adherence to truth, non-injury, non-thieving, non-
robbery and chastity, or devotedness to the pursuit of the Ultimate known as Brahman, they
are just hindrances and positive obstructions and sin on the cosmic consciousness and higher
than the cosmic consciousness.
Therefore those abhyasis who are soaked in loyalty to these traditional or environmental in
built complexes cannot but find themselves in difficulties. The double loyalty is a great
hindrance. Therefore Gurus insist on the single devotion and request that, during the period at
least of the sadhana, they may give a trial to the efficacy of the non-traditional or a single
tradition, as against the multiple traditional conformity that makes a mockery of our devotional
life.
Therefore Sri Ramchandra's Rajayoga, like the earliest Vedic invocation, says that our loyalty or
goal must be for the Ultimate Reality. Nothing less should be aimed at.
Further, it has been our experience that those who seek spiritual importance or recognition and
influence usually import these difficulties into their lives. Thus one Mr. S who wished to appear
an advanced soul when not recognized so by the Master turned against him and left the
sadhana. Another Mr. G brought in his own concepts of greatness and could not accept a
Master who was, regionally or by caste, different from himself and wished to set up himself as
Master. Another Mr. K sought to attain the Ultimate but was torn between the traditional
method of worship of icons and the spiritual method of worship of the Supreme in the Heart,
and ended up in a
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serious conflict with one of those many individuals, self styled saviours of dharma through
lectures and orations, and other occult practices intended to enhance worldly power and so on.
Still another Mr. T who deemed himself to be directly in touch with the highest powers and
claimed visions and so on, found that these were not given to him by the present practice of
thoughtless and egoless condition. He also had ambition to become a preceptor and when
denied that, turned away from the sadhana. It is also known that many seek entrance into new
societies to meet with more opportunities for their ego. Humility is the essence of spiritual
evolution, and any ambition should be recognized as a hindrance to the Ultimate realisation,
because these are known by seers to be obstacles and perversions of the real aspiration. This is
the first difficulty.
The basic fault of most seekers seems to be this subtle obstruction proceeding from oneself
entrenching itself on traditional and other conventions and complexes of worships and customs.
The second source of difficulties is the lack of siddhis (attainments) such as are exhibited by
miracles. These siddhis are said, by the Yoga Sutras themselves, to be hindrances to the
Ultimate realisation. The usual yoga practices sometimes lead to the awareness of one's
miraculous powers, and this, in its train, brings into play more and more of egoism, concealed
under the name of service to humanity and amelioration of misery of man. To be able to give
man his life, his progeny, the preservation of his wealth or its acquisition, and health and so on
is undoubtedly a great service. So men go to saintly men or spiritual men to gain these, as in
the opinion of the ordinary man, it is one of the basic acquisitions of a spiritual man to
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have the miraculous power to give these necessities and needs of man.
The sadhaka therefore may find that these miraculous powers are not exhibited by Masters of
the Sri Ramchandra's Rajayoga. And even those who are said to have evolved or gone up the
ladder of spiritual ascent high enough do not exhibit them.
The Yoga of the Kundalini school almost affirms that for one who has awakened his kundalini
the power of omniscience and omnipotence is available. Perhaps it would be claimed that these
purely Godly attributes are inevitable acquisitions. So many seek this attainment not for the
sake of Realisation of the Ultimate but for the sake of enjoying sovereign power. In this sense
kundalini becomes exhausted and takes its revenge on the individual, and forces him to realize
that it is itself a hindrance to the Ultimate. It is the greatest force of Maya, illusion, and one
should not be tempted to play the role of the individual egoist at cosmic and supracosmic levels.
So true is this that the Puranas and Vedas hold that only One Person, the supreme Purusa alone,
is the Master of Maya; the rest are bound by it, creatures deluded by it.
The supreme Nature is something that is beyond all Maya or its rings. It is beyond all egoisms
and elements of individuation. Therefore Sri Ramchandra's Rajayoga holds that realisation
comes when one passes beyond the Central Region itself, which is beyond Parabrahmanda,
Brahmanda, and Pindapradesa. That is the reason why even gods, who are masters of the
Brahmanda, are not said to be free individuals who have realized the Ultimate, though they are
very much higher than the ordinary man yet wallowing in the mire of the anda and pinda.
Therefore also it is said that unless even the
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subtlest kind of egoism is surrendered, no further progress is possible, and perhaps the fall
from god-state is necessary for ascent. This may be true, or else it is just possible also that one
could, with the help of the Divine Master, go higher by submitting himself to the Higher
Absolute. This was perhaps the meaning of the parable of the lifting of Govardhana Giri where
Indra himself submitted to the power of Sri Krsna the avatar. Again and again the Gods
humbled themselves before they had the Vision and access to the Absolute.
The power-seeker is unfortunately incapable of going beyond the levels of Brahmanda or
cosmic consciousness, even if he is such as does not slip back into the lower level of the world.
The abhyasi seeks the Ultimate Peace and Reality and as such the claims on his miraculous
powers for the sake of humanity cannot be satisfied or answered. No one should attempt to
answer the demand for miracles. Sri Ram Chandra states that these powers are there to be
used when required, and when they are not used they are not required by the Ultimate.
Though miracles are said to qualify a person for sainthood according to some religions, yet
miracles by themselves mean nothing at all, except as obstacles to spiritual ascent for the
individual exercising them. To yield to popular demand in this respect is to deviate from the
path of realisation.
Impatient though man is, yet it is good for him to learn to be patient and resigned to the
natural development that has been initiated by the transmission of the Supreme Consciousness.
One thing seems to be axiomatic; our human consciousness is very much a limited, and spatially
and temporally circumscribed, consciousness. Further what is revealed by it are related to
matters of immediate concern to life and property, and is almost helpless beyond them. The
cosmic
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consciousness is indeed different. Beyond that are levels of consciousness which might well be
called by different names, for their descriptions seem to be inversions, or rather originals of our
inverted consciousnesses. So much so, to speak of its powers and possibilities is beyond our
consciousness itself.
As one proceeds on the path, one transcends the regions of light and heaviness, and attains
regions of lightness and subtle original intuitions and insights where the light of our
comprehension fades away, leaving us naked in the presence of the Supreme in all its Purity.
The abhorrence of isolation, or kaivalya, is one of the characteristics of the modern age. Man is
conceived as inalienably a social being, and society is the very condition of human or of all
existence. This social conception has influenced man's traditional values so much that the fact
that he is an individual spirit, and that he has a trans-social function and destiny, are forgotten.
Yoga has been accused of aiming at Kaivalya or isolation or freedom from all bonds, including
the sangha or community. If ego is one barrier, sangha is the other. Both could be bonds for the
man who seeks something more valuable than either, for example, God. The attainment of the
purest state of spirituality is called kaivalya, and not what it had later on been considered to be,
a kind of isolationism. It is similar to the ekantabhava or ekanti-bhava of soul and complete
experience of Reality, as it is in itself, without any kind of limitation or subjectivity.
This experience, which goes beyond the levels of subjectivity - knowledge, and grants direct
experience of Reality as such, is surely the most desirable. But logical thought is incapable of
comprehending such an experience. It is real, but if reality is only defined as that which can be
defined in logical terms of
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subject, object and predicate, then such an experience transcends the mental dialectic.
These are certain basic difficulties on the path of yoga, much more than what usually are
considered to be obstacles of human nature, weaknesses of man.
In fact it is one of the most important features of spiritual life or search for yoga that it arises
from conditions of deepest despair and depression, of weakness of heart (hrdya daurbalyam)
and helplessness (akincnata). Surrender to the Highest Spirit or God (prapatti) is about the most
important first step towards self-recovery and upliftment (ujjivana). It is because it is about the
most important that Yoga itself insists that one must devote himself to the service or
attainment of God, or Isvara, so that one may become like Him. Worshipping the eternally free
Lord of all Nature, one grows to that state of being free and lord of all Nature, or live according
to that supreme Divine Being and His nature. To be in conformity with that supreme Being or
Nature is to attain freedom which is easily available. And when one attains His condition or Him,
one attains all that could be attained through freedom and naturalness.
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The Goal of Sri Ramchandra's Rajayoga
Spiritual men from earliest times have assumed the goal of man to be God, or the state and
plane of existence that is not of this world. This world was considered to be one of transitory
being, in which one is having sojourn either out of one's will or against one's will. All life dies
out after a period of being, which also is one of continuous change from one condition to
another, so much so one cannot be said to be identically the same person. Life is like a stream
or river which flows into nothingness or death. The assumption that every one takes rebirth
after death, renewing the body after each dissolution at death, has also been an early axiom of
all life. It is true that some held that on attaining freedom, one goes out at death never to
return again to this kind of life. This freedom from rebirth has been one of the most cherished
ideals of all spiritual effort. The frightfulness and misery of this earthly life has been brought to
man's consciousness by all religious movements, and it is no wonder that religions have been
known to teach pessimism about this world-life. This world life cannot be improved, perfected,
or even modified except in small areas of life, and for some time only. An earthly paradise is
impossible. So the Kingdom of God on Earth is a dream if not an utopia.
Modern ameliorism only tries to mitigate the misery of the world, to coat its bitterness with the
sugar of love, sympathy, understanding and social justice. Though we may correct all the
instincts of man, the greatest defect of the earth-consciousness would be yet there - the
naturalness of death and its meaninglessness. There have been yogis who are even now trying
to make man immortal by means of drugs and
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descent of the Mother's supramental Grace, or descent of the Supermind itself. It is wrong to
conclude beforehand its failure just because there have been failures so far. The other attempt
to resign ourselves to the fate of the river - riverness as one man put it - to feel, know and live
for the instant that flows into another - unwept, unhonoured and unsung - this natural
resignation that seeks no immortality, for that is unnatural, is equally present before us from
the days of Heraclitus and Buddha down to our own days.
Performance and impermanence, and permanence in impermanence, or impermanence in
permanence, have been the alternatives which men have chosen at one time or other, and so
far liberation seems to be a going from one to the other, or the escape from one to the other.
Somehow none of them had been satisfactory to the human mind restless for a real solution.
It is contended by some that the spiritualism of Advaita, with its emphasis on the hierarchical
disposition of values of the world superseded by the ultimate value of transcendental freedom
or moksha, is the goal of man. The Brahman is the ultimate self (atman) of man, and all
attempts to arrive at it in manifestation is illusion. Despite its being pessimistic it is the truth
that one will realize ultimately.
These solutions make it necessary for man to develop a new kind of vision. It is true to affirm
that our vision is adapted to the ends we have in view, and in one sense its limitations are
limitations determined by our goals. It is not usually known that we know or see only that
which we wish to see or know, except in those cases where Wonder or Danger are present or
are apprehended. This jolt is what we always look out for as the cause of most philosophising; it
is precisely this 'shock'
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that lifts man up to the Vision of his own future; it gives him an urgent necessity to solve the
problem of his own existence. It is under such a stress or impact that one begins to sense the
need for a newer vision and approach to the problem of existence.
Such a vision is not enough; it is necessary also to feel the adequacy of being, of life; what is
called forth is a new impulse to realize being which seems to have lost its meaning in the
context of the new shock. The philosophic theory of knowledge seeks only a knowledge - an
explanation which, however comprehensive or synoptic and systematic, falls short of explaining
or providing a sense of being in the knowing of this systematic formulation. This is what
modern thinkers have discerned as the necessity for a philosophy based on the awareness of
existence or being which transcends knowing. Some have gone to the extent of affirming that
knowing might not lead to being at all, and therefore one need not have a philosophy to arrive
at this existence or Being.
It is well-known that the attraction of mysticism lies in its claim to solve the problem of being or
existence. Some proceed on the assumption that being is a category of personal existence and,
therefore, separative and individuative of one's existence, marking one apart from others
equally individuated; or marking one apart from the Whole to which one really belongs.
Existence, in this sense, means a loss of being (called essence) and loss of existence would
mean the gain of being (essence). Therefore mystics normally seek the dissolution or merger or
losing of oneself in the Whole, God or Non-Being. Others, like the religious, see in the merging
or uniting with the Whole an enhancement of Being or Existence, or living essence (ujjivana).
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Realization means, then, to attain one's natural condition of being which is felt and recognized
as such, whether it is attained through mergence in the All or God, or Non-existence which is
understood as the loss or absence of existence in the sense in which we all know it, that is, the
limited and finite and morel life that we live. Thus the idealists innovated a convention of
putting (in the English language) the terms of the ultimate connotation in capitals viz. Reality,
Existence (or Non-existence) Being (or Non-being), Nirvana and so on. Some have definitely
made out that since our language cannot adequately speak about it either in the affirmative or
in the negative, that condition should be deemed incommunicable through language-signs or
by any other signs whatsoever. It is something to be attained, felt, or enjoyed, or lived, without
the least idea of separateness from it.
Such a nir-vikalpaka experience is the goal which a religious mystic seeks. It is the goal which is
the ultimate good for man. The secret of manifestation can only be known by this experience
and not without it or outside it. To speak about the nature of light or colour from the objects it
falls upon, or which it shows up, is perhaps a near way, but it cannot give any real explanation
of the nature of light itself. In our existence or experience we can never discern the nature and
meaning of ourselves; that is why we are compelled to go beyond ourselves and not merely out
of ourselves - the latter process makes knowledge itself a successful illusion or hallucination. To
rise beyond ourselves and gain that height of Being is our only way towards real experience and
Being.
But it is a very distant goal, and such a transcendent state is not aimed at by most seekers. Any
one who sees or feels the call of the Ultimate would however discern the need for
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the highest alone. Some would like to imagine the highest in the lowest, and become content
with the lowest state itself because it potentially contains the highest; but it must be said that
this potentiality is quite different from the potentiality as power to manifest itself in the lowest
fully. The so-called potentiality of the gross to contain the subtle, or the effect to contain the
cause, is abstract, and an exhausted condition not capable of revealing the highest. The
potentiality of the effect in the cause is a dynamic potentiality. Similarly the Ultimate is veiled
(self-veiled?) in the gross in a different sense than that in which the potentiality of the gross is
veiled in the subtle. This means that the subtle manifests the gross or evolves itself in the effect
or gross condition. Sri Ram Chandra states that this could be expressed in a different way. The
outer contains the inner and as it is opened, the inner becomes the cover of the outer. God
contains Nature and the individual souls. Just as the outer is Nature and the inner is the
Ultimate spirit, even so, for each individual soul, the outer is Nature and the inner is its own
ultimate spirit in its individuated form. Therefore what is true of the Ultimate and its
manifestation or Nature is equally true of the individual souls. It is, therefore, necessary for
each individual to recover, or re-cover, or uncover the inner, and thus make it the outer, and
the outer the inner if it cannot be abolished. Nature thus becomes veiled, and the spirit gets
unveiled or revealed, and this is realization of the Ultimate spirit.
The individual soul has therefore to retrace its steps, and with assiduity and energy persevere in
the unveiling of the spirit within, either by making the inner the outer, or by abolishing entirely
the outer. The more natural way is just to invert the whole process by restoring the primacy of
the Spirit
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and assigning a subordinate status to Nature. This happens in two natural ways: first is the
process which automatically reverses the movement which tends to the maximum of unfolding
or pravrtti; the process by which Nature which is concealed, or potential in Spirit, is made the
outer visible gross nature, and consequently spirit appears to be almost completely absent in
Nature in its grossest form. This of course, does not happen completely, for before this limit of
absolute non-existence of spirit happens, the process gets automatically reversed. This principle
is known to be present in all natural phenomena. Similarly it is perhaps to be assumed that the
process of nivrtti, or reversal of nature, leads to the more and more subtle states of spirit being
manifested, as grossness seems to be removed, or turned inward or withdrawn, till the limit of
absolute non-existence of gross Nature is attained. This is the Zero or nihil or the Absolute Spirit.
The philosophical problem would be whether the nivrtti also reverses itself automatically when
it tends to the maximum. Obvious it is that this should be so. The two are inseparable.
Sri Ram Chandra makes it out that activity and inactivity go together, and support each other
through out. When activity is fully on, one begins to feel that there must be an inactivity which
was its cause or prior condition, and similarly inactivity would become the aposterori condition
of activity as well. This he explains in his "Towards Infinity" (Anant ki Or); and that is why
philosophers ask questions about the cause of activity or creation, whereas religious persons
seek peace or rest or inactivity. If we take it that activity (rajas) and inactivity (tamas) are
inseparable, and one is the support of the other, then the samatva (balance) is sattva. In other
words, though Ultimate Liberation is possible only when one realizes the Ultimate limit
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or Absolute nivrtti (inactivity or peace or santi or zero), it is seen that one can attain the point
of zero which keeps up the minimum of Nature, and thus one experiences that ultimate
condition whilst yet remaining in this gross condition, which of course is, astrally considered,
very subtlized or divinized. Thus that condition of liberation is realizable, even when remaining
in the body. The body however, for astral vision, is fully subtle and divinized. That is to say, the
gross or material condition is more and more subtlised or submerged under the subtlest
spiritual condition.
As pointed out by Sri Ram Chandra, there is apparently a parallelism between the divine and
the human, the spiritual and the material or the subtle and the gross; in creation the material is
manifested, and in involution the spiritual is manifested. It is clear that one is covered by the
other, and when any deep crisis or necessity arises in material conditions, then, in the void so
created, the spiritual enters, for Nature abhors a vacuum. Divine intervention in human affairs
occurs under such circumstances. The aspiration for spiritual peace is one such crisis, and the
hiatus created by material conditions is the opportunity for the divine descent in each
individual, or in society itself when such a gap develops in a community or race and so on. This
inbreaking of the Spirit, which overturns the material and makes it go under, whilst itself
becoming more and more manifest, reveals the precise conditions which produce avatars,
conversions, and so on. The reverse is perhaps also the case when materialistic conditions seem
to engulf the spiritual endeavours. Great spiritual movements have, after a brief brilliant spell
of spiritual activity, been followed by most materialistic goals and activities which normally go
by the name of spiritual institutions that preserve and construct
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materialistic foundations for them. That is the reason also why the truly spiritual beings are
averse to founding institutions.
However, it is suggested that if the spiritual quality or subtle ingressing of the spiritual into the
material moulds it at every point, a hiatus develops, is made or maintained; then it is possible
to keep the spiritual going on towards the fullest realization of Ultimate spirituality.
One of the important discoveries of Sri Ram Chandra's method of transmission is to maintain
the material or gross form at the minimum, without being afflicted by either the prarabdha or
sancita samskaras, which are fried up in such a way that they do not lead to bhoga (experience
of results of karma). In other words, karma matter is completely removed from effective
checking of the super-conscious life within this body.
We know from the prayers and hymns of great sages, who are stated to have arrived at the
jivanmukta state,that they have felt this body to be a serious bondage to freedom of
consciousness or self. This is true so long as the consciousness is of the level of abstraction from
the material existence, and there is a contradiction between the subtle and the gross, the
spiritual and the gross, or where consciousness itself is defined in terms of this contradiction.
The truly spiritual or purest thought is such that it is not so: on the other hand, it appears that
the truly ultimate spirit is not only not opposed to matter, but is also capable of completely
utilizing this gross matter for its own supreme purposes. This condition is declared to be the
differential between the Divine and the human: the human consciousness tied up to matter
feels itself constricted or restricted by matter which it holds as its own body - albeit temporarily.
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The freedom or liberation that one experiences is surely of the absolute order - a freedom from
all misery, from all bondage to grossness, from all restrictions and limitations of rings, sheaths
and twists or knots which make impossible the fullest expression of peace at all levels. The
inactivity or rest or peace is not, then, a mere negative condition that restricts the activity, but
something that makes activity itself subtle and most penetrating. Sri Ram Chandra affirms that
this forceless activity of the Centre, or the Ultimate, is the essence of peace and perfection, and
its interpenetration and omnipresence is something that is rendered possible in each individual,
and at any level of existence, by transmission into the heart of that individual.
Of course it is well-known that Sri Aurobindo affirmed that the supermind can be brought down
not only in each individual but in the entire humanity, and that the descent would secure
immortality to each and every individual member of humanity. But the whole question had
been whether in fact it is efficient, and whether it has been done. Sri Ram Chandra, by his
method of transmission, has shown that it is possible to introduce this supreme Consciousness
called Prana - the Breath or life - into the heart of every one who seeks to attain the Ultimate
only, and not any penultimate being as a poet or philosopher does.
The great inspirations caused by contact with great men are mainly due to the unconscious
evocations or opening up of certain centres or points within the body and not due to any great
inflow of spiritual power that really awakens one to the Reality or its value for one's very
existence. It is also witnessed in some cases that one feels attracted once for all to a man or
personality, and becomes his very servant and, later, his alter
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ego. These phenomena are of a different order from the supreme felicity and peace that
develops on the path of transmission through this supreme Prana. This breath of breaths, which
is at the back of, and sustaining, all life and existence, is the supreme prana spoken of by the
Upanisads, and is the First Ksobh or stir of the Ultimate in creative mood. To bring it down and
make it flow into the abhyasi is possible only to those who have themselves become one with
the Ultimate, or at least with the First Divine Mind or Ksobh. The Divine of course, has no
"mind", for mind belongs to the Ksobh or first stir.
Therefore it is that this highest Mind (superior to the supermind, overmind and other lesser
level minds obviously) can lead one to the Ultimate condition of being beyond all mind itself.
This state some of the yogis call the Amanaska, but most often they consider this to be a state
higher than the particular mind of the individuals alone. One goes beyond all these minds and is
in direct union with the Ultimate, beyond Mind. This is Sayujyata - complete realization of the
Ultimate State or the Ultimate. This is perfection.
While the liberation of the lower levels only assumes freedom from lower states, even when
such states are as high as the Parabrahmanda, the perfection of the Realization is when one has
union with the Ultimate and becomes of its very essence - brahmabhuta. One perhaps passes
through the status of Jivabhuta before one attains the condition of Brahmabhuta. As Sri Ram
Chandra puts it, one has to know and become, and then merge completely in each of the higher
states which open up at higher and higher levels, till the final leap into the Ultimate takes place,
and one is merged in it fully so that the Divine has opened itself up to him because he has
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completely opened himself up to the Divine. Samipya, sarupya and then sayujya are the three
steps in liberation, and each earns a freedom that is exquisitely blissful. However, it is the last
that is sought by those who seek union, even if it entails complete loss of oneself and one's
identity. Others rest content with lesser status. However, if the Will of the Ultimate entails their
emergence out of Him for His work they come out of Him, but carrying with them the central
Peace that is infinite.
Thus divine saints are born again and again, not because of any lack of perfection in their
essence, but because of what Sri Krsna called divine work. (Janma karma ca me divyam: my
birth and my acts are divine). Such divinized souls bring to the earth-consciousness a supreme
felicity and value, and transform almost the entire universe by their radiating power. The
worlds get re-established in their true order of being and hierarchy - true dharma, and that is
what humanity has been all along moving towards, and aspiring to in its darkest days of
degradation, depression and disgrace.
The total divinisation of humanity is the aspiration of many saints. Whether this is possible or
not, it is nevertheless conceivable. But the possibility is more for individual human beings and
perhaps certain, rather than for the whole of humanity as such, for humanity is a genus, an idea,
a convenient fiction or some such. It is at best a plane of consciousness qua man, and not an
individual or a person aspiring for liberation. This, of course, leads us to the intellectual solution
of the problems of the individual, the genus or universal or concept. Since in Yoga, as in life, we
have to deal with individuals, the entire aspiration, growth and development or evolution
belongs to individual men confronted with the basic problems of life - its misery, ignorance,
bondage, recurrence
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and rebirth, materialization or grossness and so on. This does not mean that all individuals
cannot aspire for, and attain, the highest state of divinization, though Sri Ram Chandra states
that there can only be one supreme personality who directs the entire universe, and that there
are indeed several levels or offices in the cosmic government. Probably the very notions of
liberty, equality and fraternity undergo differentiations in connotation as the divinising process
takes place. There could hardly be any annulment of their present meanings, and we may not
be confronted with paradoxical counter meanings, as happens in the field of idealistic
metaphysics and political practice.
The goal of man is verily the divine nature and attainment of utmost peace. It is truly Bliss and
the Source of all bliss, truth and consciousness or awareness. It is beyond all description in
terms of our human logic, nor could it be defined by means of our terms. It is transcendental to
all our descrip-tions and definitions, but not to our most intimate immanental experiences,
where one overcomes the ignorance and bondage and all limitations to free oneness with all
Reality qua reality. It is the experience of the Essence of Being which is also the source of all
existence, from the most subtle to the most gross, from the veriest homogeneity to the most
prolific heterogeneity.
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Sri Ramchandra's Rajayoga: New Darsana : Part-2 : Psychology
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The Problems of Man
There is in all men an aspiration for a better life. This aspiration is seen in all beings, and it is to
have a wider range of experience and greater ability to achieve things or adapt the things
around us for our needs. Such needs may well be needs of life - from the physical necessity to
survive in a hostile world; from the physiological necessity to appease hunger and establish
growth to the fullest maturity of powers; from the biological necessity to reproduce one's kind;
and all these needs are seen to become nothing before the self-same biological fact of
inevitability of death which has to be overcome if the efforts for adaptations of the biological
being are to be rewarded with success.
At different times every individual faces this crisis-the ultimate and inescapable crisis. Man has
been trying to overcome this biologically through evolution, and this has made for the basic
processes of anabolism and katabolism integrating themselves within the organism. He has at
least lengthened his span of life, and is, in fact, dreaming of lengthening it still further. There
have been legendary figures in Indian Puranas, called Ciranjivis, whose span of life is said to
cover thousands of years. There have been those who have attained so-called physical
immortality-like Markandeya and the Rbhus, and Yama himself. But it could certainly be shown
that the need here is for an extended life beyond fear of death. Nevertheless it is an important
problem whether interminable life is desirable, if it also means interminable toil and tears!
Life in freedom - this is the most desirable and not life in bondage. Such a life in freedom may
be something that is not had by any one who has not known why, indeed, he is on this
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strenuous struggle for a life in pleasure and comfort which are terminable. Death, in fact, is
preferable to life in bondage. In fact, though it may appear pessimistic, it is necessary to show
that death is a good friend, for it makes one not only forget the past with its grievous and
unpardonable sins of omission and commission, but also starts a life with a tabula rasa of
present experiences. One hardly forgets one's past. No one in this world completely forgets
one's own past or even that of others. Once one commits a mistake or petty crime, even when
in his teens, it is not forgotten at all, but is used against him later on. Once a thief always a thief:
once a liar always a liar: a leopard does not change its spots-such are the character certificates
given to juvenile delinquents-despite all the houses of correction and social rehabilitation. One
can be socially rehabilitated, but hardly ever morally rehabilitated. Religions have tried to
achieve this clearing of the past though confessions and so on, but unless one changed one's
name and place, and renounced all the past, this did not happen-even then this was difficult.
How much more considerate is the phenomenon of death, which is sought to be imitated by
these religious techniques of renunciation. We know how tragic are the consequences of
forgetting one's own past thought repression, drink and other remedies for worry, fear and a
sense of guilt, which our present-day schools of psycho-analysis are trying to prevent. Psycho-
analysis will utterly fail when this forgetting becomes a major need for men. This is the ulterior
basis of the death-instinct of Freud. Thus the problems of life and death are wedded to the
more basic necessity of freedom. Death, as freedom, is as true as the other concept of life in
freedom.
The psychology of the normal man has to be considered in the context of this need for freedom,
but that itself is a concept
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of limited value, for it is for the purpose of a fuller realization of something held feasible
through freedom. Freedom itself does not become the goal of man, though this has been
affirmed by most. Liberation from bonds gives the sense of freedom, whereas freedom itself
means the unlimitedness or non-restraint to attaining some of those things, which are
necessary for the experience of fullness or existence. Thus the sense of existence or fulfillment
is the nisus or goal of freedom itself, and its prior attainment of liberation from bonds.
There may be a sense in which we are all seeking freedom from bonds, that is liberation, in
order to attain perfection, or gain freedom to attain self-fulfillment in the context of our world.
It is however possible also to hold that the realization of ourselves in this world of man and
animals is not feasible, though this may be the purpose of evolution, as some great thinkers
hold (especially Sri Aurobindo). In that case the gaining of a type of body, or organic existence
different from our own, would be necessary in order to exist elsewhere in other worlds, if there
are any. It is asserted, however, by many scientists that thought there are other worlds they are
not habitable by our type of creatures. What they have to be might well prove entirely
conjectural.
The psychological development of man has been such that men have reminded themselves of
great advances in their capacities to think, feel and perceive more than what has been possible
so far. Man is no longer content to be limited to this body, nor are the perceptions adequate to
his present dimensions of knowledge. If man can develop more potentialities, or exceed the
present ones, then his aspiration has some justification.
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The ordinary aim of psychology has been an attempt to know the nature of the behaviour of
the human being by means of observation of what he does. The areas of feeling and subjective
processes of thinking and believing, and even the affective conditions are almost inferred from
his behaviour; or these reports are subjected to gruelling doubts. The vast field of the
subjective is entirely to be obtained by report, and is expected to be as objective as possible.
Either this procedure takes too much for granted about the capacity of each individual to report
adequately on the degree and content of his feelings, or grants too little to such capacity. The
lot of psychology in the laboratories is in pretty bad predicament regarding the subjective. As
for the objective data, so-called, they are, despite the fanfare and trumpeting or exhibitionism
of measuring instruments, about as little informative as possible about the human individual.
The main difficulty is that there can hardly be a calculus or measuring instrument, or even a
recording instrument of our feelings and thoughts. The most that could be done is to record, by
phonograph, the sounds produced in satisfaction, sorrow, despair, disgrace, exaltation, etc.
The psycho-analytical method of trying to establish rapport between the analyst and the
subject lends itself to a kind of transcendence of the subjective by means of the sympathy of
the former for the latter. Sympathy breaks the subjective, and, in love, where that is a true
concern for another, there is the phenomenon of transcendence. It may be that there is a
danger of transference of the emotion from one to another, or one to oneself, but when it is
not under pathological circumstances, the transference does not entail a deformation of the
subjective. That is the reason why true intuition is a kind of objective, or truth-seeking, love-or
call it even love of the wisdom in things
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and persons as in themselves, or philosophia. But then such an intimate intuitive method of
knowing the subjective, not only of oneself but also of others, is something that demands a
perfect technicalisation of procedure-a technique as rigorous as that demanded by the
objective mensurational technique of the scientists.
It has been stated that this intuitive knowledge of oneself is also something that demands the
rigorous technique of observational intuition, and this is one of the major discoveries of the
early psychologists or the spiritual seekers after the knowledge of oneself. That the knowledge
of oneself is about the most important has been recognized by seekers after truth; though the
knowledge of all others other than oneself is what is emphasized as knowledge by most of the
people. The knowledge of others other than oneself is said to be the knowledge that helps the
growth of oneself through others, or conquest of others, and this surely is valuable knowledge.
This is objective knowledge in so far as it is a knowledge of others in relation to their usefullness
for us, for our growth, for our exploitation. But that knowledge is not knowledge of the objects,
or of those others as themselves or for themselves. This was realized so well that this
phenomenal knowledge of appearance has been rejected as not valuable by most, if not all,
seekers after true or ultimate knowledge. Therefore our modern psychological knowledge is
not real or true except as appearence, and our knowledge of ourselves is external to ourselves,
and our instruments of knowledge are not competent to give us any other knowledge.
True Reality is apprehended by another mode of knowing which is intuitive, and capable of
transcending the barriers of the appearances that are interposed between the external and
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the internal, both for others and for oneself. This is the method of knowing utilized by the yogi.
But the works on yoga today hardly reveal this need for utilizing a consciousness that is of a
different order of knowing. The consciousness that is utilized, or which in fact knows, is not
mediated by the instruments called the senses, or even by the extraverted will to possess or
affirm or enjoy. It is one that is directly, unmediatedly knowing. However this is something not
at all envisaged by the yogas which we are acquainted with.
Reality is something to be 'known' and not merely its truth. Truth, as we have been defining it,
is just the correspondence of our thought to a thing-whatever may be the details of such
examination of correspondence-according to the logicians who are wedded to theories of
partial application and adjusted to the objective phenomenalistic views. Reality being more
important, and being something that is the content of truth as such, it is necessary to know
Reality. The procedure is a little inverted, for we do not arrive at Reality through truth but
arrive at truth through Reality.
Yoga, as a psychological methodology of knowing Reality, has not been fully considered by most
scholars. Obviously they did not think of Yoga as a school or method of knowing reality or even
intuiting it; but they though of it as an athletic of being or well being, or of entering into certain
states of abnormal experience and existence.
Yoga is, as it implies, the method of direct linkage with reality. Direct linking of oneself with the
Ultimate Reality is the only way by which Reality can be known. Reality cannot be known
through any phenomenalistic mediations. Yuj 'to connect', means to connect oneself with
Reality by divesting oneself of all other methods in vogue which only bring about separation
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or rather disconnection (viyoga). Yoga, thus, is a means of connecting oneself with the Ultimate,
and all yogas or kinds of yoga (samyoga)-whether obtained through cognition (sensory organs),
or affectivity (aesthetic experience-producing organs) or conativity (impelling one to act on
objects)-are to be entirely operated from the direct intuitive level of being.
Thus arises the psychological necessity for having clearly before us the object of our experience;
the means to be utilized for gaining or attaining this experience of the object in its real state or
condition; and the purpose of this attainment. The last, namely the purpose of our endeavor,
has to be clearly borne in mind. The purpose can be said to be knowing Reality as it is, for itself,
and in itself; and also in a secondary sense of what it is for us, who are of the real. This has been
the immediate concern of most seekers: what is the next for knowing reality if it is not for some
kind of experience which is happiness or efficiency? Or at least to procure for us freedom from
misery or continuing sorrow? Or to help us to evade or avoid all future sorrow as well? Is it not
freedom from fear that is secured by knowing reality?
These are questions, which have agitated most minds, and it is certain that these questions
have been answered in various ways. To know Reality means to get beyond the stage of asking -
these questions. These questions become irrelevant. Perhaps, more positively, it can be said
that freedom from fear and sorrow happens. So also the fear of being in the wrong or going
wrong. We could also go beyond birth and death, which are the two poles of our existence as
human beings, if reality is known. We would be beyond all ignorance and its manifestation also.
But the most important attainment is something that comprises all the above and leads us
beyond,
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to the experience of ourselves as we are in ourselves, and that is, in reality.
In yoga we aim at knowing Reality, and, in a sense, we have immense faith that we can know it.
Undoubtedly this kind of knowledge is different from what we know in respect of objects
known through the senses, and inferences based on them. Strictly speaking, truth is considered
to be the real existence of a thing, as we know it. Or rather our knowledge is true when it states
the reality of the object or its nature. Truth becomes almost relative to our knowing, and also of
others knowing. The seeker after Reality, therefore, goes beyond truth in a sense, and this
transcendence of truth is really transcendence over relativity and attainment of reality, which is
the absolute. Nietzsche rightly stated that the last bondage that man faces is the bondage to
truth. In a similar vein Sankara also held God to be our last bondage which we have to discard.
Reality transcends truth-valuations. If one means to know Reality, one has finally to transcend
truth-valuations. It does not mean that Reality is false or that the determinations by truth are
to be discarded in favour of libertine and licentious falsehoods. On the contrary we pass
beyond the truth and falsehood of our creation, even as we pass beyond the realms of good
and bad. In a general way it can be seen that out of falsehood good ensures; out of illusion,
knowledge; and this reveals that one is instrumental to the other by displaying the need for a
firmer understanding. The relative knowledge claims an absolute, even as every failure eggs
one on towards success. Every condition has to be transcended on the path towards the
Ultimate Reality.
In fact we pass beyond knowledge itself and enter into being. From Satya we pass on to the Sat,
knowing that the potentiality
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of satya is in sat (Reality Existence). Thus far we have stated the conditions of the enquiry into
the nature of our own self, what ever be the manner of approach. Self can be taken as
consciousness, but then consciousness itself extends over wide ranges covering such states of
being as unconsciousness, subconsciousness, dream-consciousness, objective consci-ousness
and then transcendental consciousness and so on. Indian thinkers, in their studies of Yoga, have
clearly revealed their consideration of the subject, or self, in terms of consciousness itself. The
involved, or veiled, consciousness or the repressed and forgotten states of being which are
recalled, or have become so remote as to be incapable of being recalled, are all states of
consciousness.
It would, of course, be quite novel in terms of our modern terminology in psychology to speak
of motor-consciousness (as referring to the awareness of our motor activities through motor
organs, or organs of action) and sensory consciousness (as referring to the awareness of the
sensible qualities of objects as given through our sense organs) and these two are rather closely
interwoven. The affective consciousness in regard to affective sensations or feeling of pleasure
or pain, tension or relaxation, ease or difficulty, is with reference to our mind (manas) or
sensorium; a faculty which has been often denied only to be introduced in another guise and
name. The ego-consciousness is again another possessive-consciousness, such as states of
being owned, and demanding to be owned. And lastly the pure form-consciousness-the
intellectual structure of experience both objective and subjective under the conditions of
contemplation. All these have been considered as falling within the range of our psychological
enquiry of knowing (or theory of knowledge). It is only when
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the instruments or organs are without perversity, and have been detached from any particular
need, that these consciousness are capable of granting a true picture of our own being, as well
as of the objects under study.
However, over and above these considerations, the question would arise whether there is a
consciousness at all, and whether that cannot be considered to be something quite other than,
but involving, this potentiality of consciousness? A consciousness that is not a consciousness of
something or of itself, but which has to be, in order that these consciousnesses can arise or be
possible, is what true intuition grants. It is the Reality behind consciousness, which is sustaining
this consciousness, but itself cannot be said to be consciousness. Thus, in Yoga, one goes
beyond consciousness. The Reality is for itself, and in itself; and that which has to be known and
seen and entered into is the Reality.
The subject of psychology thus takes us far beyond the physical, or mental, or even the
supramental levels of consciousness, ad it is this branch of consciousness or Reality that is
sought to be attained in a true psychology of self.
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Transmission - 1
Yogic knowledge is unmediated knowledge. It is non-sensory and non-mental too. It does not
proceed by means of images or imagination of forms, either concrete or abstract, nor does it
look out for these presentations. It is an aesthetic-cognitive condition of feeling certain about
what is presented to the pure spirit; the pure spirit being one that has discarded its ego-activity
or ego-consciousness, or knowledge for self or 'I'.
The attainment of this condition of knowing is what is attempted by all the methods of training
known as hatha-yoga (physical control), through breath-control or the stirring up of the inner
nerves known as the right-breath (pingala or solar) and the left-breath (ida or lunar) so as to
arrive at the vibrations which are central or spinal; or the usually well-known steps of the
astangayoga-such as yama, niyama, asana, pranayama, dharana, and dhyana preceded by
pratyahara, and finally samadhi. These may be of good help, but only according to the
conception that if we control the physical, the mental will automatically get controlled. These
yogas more often produce simulacrums or pseudo-conditions rather than the real conditions.
One test of this matter is that these become, or tend to become, ends in themselves, i.e.
mechanical. They do not lead towards knowledge of the Ultimate or liberation that arise from
such a knowledge or being.
The real yoga should be started from the other end by inducing the original movement or
vibration that had set in motion these organic creations, and whose impetus has not died out.
This is the central force that has to be brought into
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activity, and it is here that, in yoga, one needs the person who can start it, or give it an impulse
from the central point of oneself.
This central force or original vibrations that has enlarged itself from extreme subtlety to the
grossest manifestation, is present in the grossest formations. There is one continuous flow of
that vibration through out all the organic existence of oneself. The person who can stimulate or
make manifest that vibration, or set it into motion again, is the knower of the secret of
existence and reality.
The Yoga of inner stimulation or ignition, or ujjivana (upward living), is therefore effected by
the connection, which the Yogin makes with this ultimate or primal vibration (spandana) or
Kshobha. Self-ignition is rather difficult and, in a sense, impossible. It can be done only by that
primal being or Reality itself, or by one who has been charged with this duty of igniting others-
the Guru. Such a Guru is indeed Godhead-luminous and all knowing about the ways of the
initial and final vibrations, and the paths of inner ascent.
Thus, Yoga starts with the transmission of the central force into the being or heart of the
individual seeker. The original dhyana cannot begin unless this transmission is the force behind
it; other kinds of dhyana are effortful mentations, despite the fact of their being conscious
attempts to focus oneself on the goal, which is not defined. The transmission by the Guru into
the heart of the seeker makes the seeker become aware of the true goal of reality, which
begins to uncover itself. In Zen and other schools, the conscious awareness, either of discarding
all ideation's or of aiming at Zero or nihil or pure ideationlessness, leads to strains on the
system, and liberation becomes impossible. Even in the so-called Fourth Way of Gurdjieff-
Ouspensky, the consciousness is sought to be
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intensified and uplifted to the highest center, and freed from the exclusiveness of the lower or
other three ways. The attempt to lift consciousness to a higher, or even the highest, level
beyond the three lower levels is undoubtedly necessary; the only question is whether that
consciousness is not different from our own ordinary consciousness.
The highest consciousness which perhaps is about as unconscious as the sleep condition is such
because it is unmediated consciousness, and is experienced as vibrations which might internally
stimulate experience of sounds, lights, feelings, or sensations. In all these experiences, however,
the inner certainty is that it is something not imagined by oneself, or consciously sought after,
or in some sense constantly mediated upon; so that they do not become hallucinatory
projections from oneself for one's own satisfaction.
Usually, dreams are considered to be wish fulfillment. They may be due to other reasons as well.
Modern psycho-analysts consider that certain kinds of wishes which could not gain fulfillment
in our life, either public or private, and as such are repressed by oneself, either out of fear of
criticism or any other fear, find expression either directly or symbolically in dreams. They have
explained all this indigenously, and in any case these are usually subjective and refer to oneself.
But dreams also have a symbolic technique which is claimed to be universal, and therefore
capable of being interpreted In fact even prognostications are made both in psycho-therapy
and psychology. Certain drugs produce dreams which are about common to all those who take
them.
But the Yogic Consciousness is not like dream consciousness, through in ordinary life it is just
possible that since every abhyasi is also capable of having dreams, or rather,
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dreams being also states of consciousness, they are the operations of the highest consciousness
already introduced or transmitted to him. They through out the inner psychic contents and, in
doing so, do not create psychos but abolish them. Further they are, in one sense, the
intimations of the higher consciousness at that level of the individual where his external organs
are at rest only the inner mind actively receiving the higher consciousness. In other respects it
may very much look like the other symbolic imagination or projection from within one's own
depths.
The transmission of the highest consciousness is experienced by the abhyasi when he sits
before his Guru who ignites his inner being or his central being connected with his heart. The
heart-the physical heart-is important at the first stage because our closest thoughts are surely
tinged with the affective factors, which have linked themselves with all thought. Man is a
creature of emotional thought and instinctive thought, and the center of the physical existence
is the heart. The transmission of the spiritual force by the Guru to the heart may be expected to
bring about a lot of change. The usual anticipation of most abhyasis preparing to receive the
first transmission is to expect some mighty electric charge to pass one and thus create an
impression on oneself. Some abhyasis expect immediately some changes like the abolition of
the mental modifications-or the passing of thoughts which prevent concentration on the Guru
or his transmission. But, what is experienced actually is not any such radical or spectacular
phenomenon, but a setting up of anew kind of vibration which makes one feel 'the quiet' amid
the chasing thought, 'the quiet' amid the noise of the surroundings, a withdrawal of the senses
of hearing from the outer world and also a slow giving up of
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desire for anything other than the 'quiet' itself. The experience of the 'silent mind' even when
the objective mind is not completely stilled, is almost the first experience of the abhyasi.
Normally this attainment takes quite a long time if it is striven after in the usual way by trying to
control the pose, the breath, the checking of incoming thoughts and throwing out of the
thoughts already within us etc.
Psychological experience of this silence is at first only subjective. In some cases psychologists
would say that it is a kind of negative adaptation to the environment as happens in the case of
school boys who have to listen to the class lectures, or write their essays, or speak, when the
neighbourhood is full of all kinds of noise ranging from the tin-workshop and blacksmith to the
modern entertainment's of radio songs, ribaldry, and the sound of the hoots of cars and lorries.
One may thus be said to feel the silence of a place in dhyana also. But this is not really the
experience of the silent-mind.
The experience of stillness as all pervading, and accom-panying us all through our works, is a
different thing from negative adaptation. It is this that is experienced during transmission by
the Guru when one has sought his help on life's journey. Out of this experience of the silent
mind develops the experience of an omnipervasive presence-a presence that is very different
from the constant fear that haunts most people not just the criminals and sinners.
Stillness, omnipervasiveness, and a spiritual dynamism awakening the individual to aspire for
the highest experience, and therefore a sense of movement towards the highest and Ultimate,
are almost the first fruits of the first transmission. The experience of the abhyasi is of course
subjective. It is however common to all those who experience the transmission.
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The flow of some force or current all through the body is actually felt. It is subtle at the
beginning. It appears also as if it is cleansing the whole system. Ancients called this process a
kind of nadi-suddhi-a purification of the entire psychonic (nadi) system, which is subtler than
the nervous system. In one sense the psychonic system cleans and clears both the nervous and
the circulatory systems, as these two are all pervading in the organism.
But though the first aim of transmission is actually to connect the individual's heart with the
supreme trans-cosmic force or Spirit that is the goal of the individual, yet it achieves the
cleansing process of the entire organism. This is seen by the transmitter who removes the dirt
and disease of the system appearing in the organism, and thus makes the individual sensitive to
the transmission, a feel of the glow (called light) and lightness of the entire system interpreted
in the usual Yoga as anima. The lightness, the glow, and the feeling of subtle vibrations all
through the system are the triple experiences as the abhyasa or practice of transmission
advances.
Of this transmission hardly any other system of Yoga is aware. Nor are they aware of its powers.
Usually it claimed that it is personal devotion that produces this condition. It is an emotion that
produces this condition. It is an emotional hallucination. Some who have not known this
transmission seek to affirm that it is a product of the repetition of the primal sound, OM which
makes one feel it all over. This condition is called anahata, the attainment of the indestructible
sound. But all these explanations are not correct. Inner agitation does not mean transmission.
Emotion cannot set up transmission. Transmission is that process by which one is connected
from above with that below, or by which the inward psychic being is
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awakened by the overhead, cosmic or supercosmic or primal Being. This is an initiation-literally
it means the beginning of the evolution of man into a cosmic being. It is the beginning of
passing from the individuated or personal, limited, circumscribed, physical being to the world of
cosmic functions. One becomes energized as a member of that cosmic world. In a deeper sense
it is not that also; but one becomes one which Ultimate Reality, or begins to be linked up with
that Ultimate Reality.
The result of the transmission is, as it were, the beginning of the experience of the Ultimate
Reality, and this experience, at our human level, is experienced as vibration or movement.
Some say it is of the nature of nada (sound-occult and internal)
It also facilitates the several modifications within the organic system. We are able to sit in a
steady posture for a considerable time in absorption in the transmission. The transmission itself
puts one in a state of absorption (dhyana). Though there is no effort to achieve the control of
mental movements outside oneself, such control is something that results from this
transmission. Concentration seems to be natural and not something enforced by will. The
individual will itself begins to disappear, but it manifests itself as aspiration, which is the
sublimation of the will.
Thus, in Sri Ram Chandra's Rajayoga, the mental modifications, controls and concentration
become resultants of the transmission of the superconsciousness from Above.
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Transmission - 2
The method of initiation into the spiritual life has been stated in Sri Ramchandra's Rajayoga to
be transmission of the spiritual energy in order to (1) give impetus to the seeking aspiration of
the abhyasi and (2) to bring about a change in the very nature of the mind and its modifications.
The ordinary concept of mind-control almost tries to put an end to the modifications, and this is
done by damming its movements by will-force, or by abolishing it by force of the will, so as to
arrive at a blank mental state. Both these are difficult because both would entail the abolition
of the mind itself, which lives only by its modifications. An alternative suggestion has been
proposed, to substitute good or desirable thoughts in the place of evil thoughts, or cultivate
assiduously the contrary-point of view (prati-paksa bhavanam). Even this is shown only to
create a tension of the mind; a mind divided against itself, and there takes place an artificial
dialectic.
More useful, perhaps, is the method by which one gels beyond the mind itself to a condition
where the dialectic will not create a continuous tension. In fact, in our modern terminology, the
yoga of mind-control cittavrtti-nirodha, is a cold-war condition, a tension of the opposites
waiting for the tilting on one side or the other. But if awareness is to be defined only as the
awareness of tension, then this is a condition, which has to be transcended. One aims at inner
peace, and these methods do not help us at all. But nirodha after all may not mean checking
the mental modifications but reversing the process-instead of going outward, it is helped to go
inward and transcended its own duality and dialectic. This cannot be done by ones own efforts
except under great crises or shocks.
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It can be done with the help of the transmission that reverses the movements of the mind. The
force or current of superconsciousness introduced into the heart, which is the seat of citta,
reverses the trend of movement of the citta towards the objects and imaginations of the
universe around. In fact the citta or particularised manas moves in the orbit of objects and
sensory data, and the emotional needs of the body and physiological needs too. Thus there is
hardly any moment when the mind, as citta, is not in modification, taking the shape of the
objects and things it desires. The transmission of the Guru at the heart reverses this outward
movement and we find that, automatically, these modifications become more and more
infrequent Instead of a sense agitation and activity there results calmness and non-activity, and
even contemplation or role of passive witness ceases after a while. Peace is the result. Mental
modifications get removed and mind becomes still because, it has being reversed or taken back
to its original Condition from which it took rise.
Transmission is felt as a series of vibrations-one's entire rhythm gets modified. One seems to be
tuned, to something higher and more composing and harmonious. A new set of vibrations seem
to be set up in the body which makes one feel happy, blissful and peaceful.
The ancients seem to have known this. But, as in many other similar matters, the change from
one rhythm (chandas) to another sort of rhythm (chandas) has been forgotten. It is however
mentioned in the Vedas. Transmission from different levels of the Guru are done in order to
change the level of the abhyasis consciousness: they are also done in respect of different points
(chakras) so as to bring about harmonious and natural ascent to higher levels. Thus one finds a
new rhythm
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oneself after transmission, even from the very first day of admission into the samstha
(organisation of the Mission).
This is to show that even thought is in the form of vibrations, and can be shown to be of this
nature. Consciousness, too, is in the form of subtle vibrations. This is an ancient discovery of
the tantrik and Vedic seers. This can be fully seen in the works on Spanda (Spandakarika). This is
also seen in the Ahir-budhnya samhita. It is true that this fact is of capital importance in the
Modification of the citta, in fact, of any category, since according to the Sri Ramchandra's
Rajayoga the whole creation has proceeded out of' the first Impulse (Ksobha) which is
considered to be of the nature of the First Mind or thought. This theory of course has to be
accepted as a hypothesis, or rather as working system.!
(The yoga system as such holds that prakrti or nature is that which evolves from its subtlest
undifferentiated condition to its grossest Physical and sensory condition. Nature is said to be an
independent entity and distinguished from Purusa or consciousness-entity or soul. Further
according to it, Nature comprises the three gunas (qualities) sattva, rajas and tamas. The aim of
Yoga is to increase the sattva and diminish the other two. The diminishing, of tamas and rajas is
what is sought to be attained through control of mental modifications. In Sri Ramchandra's
Rajayoga the concept of Nature is accepted as the First Mind emerging from Kshobha some how
from the Zero, and it is this First mind which has to be brought down to do the job of return to it
from the grossest physical, with which it is, in a basic sense, one. The nature of the soul is that it
is one with the Zero, and to that it returns helped by the First Mind's force. Its individuality or
manyness remains till its absorption in the Zero, which happens only when Kshobha is itself
withdrawn. The rings are formed by the First Mind around these souls differentiate them from
each other and with independent circles or rings determined by each in itself. This may be called
the egoity, which is earlier than the other formations called buddhi (mind) and its other grosser
forms, manas and citta. In fact the use of buddhi and manas interchangeably has lead to many
serious misunderstandings in Indian psychology)
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Transmission has been tried by many yogis. Some have given samadhi conditions. Some have
produced awakening of the Kundalini sakti. These have helped these transmitters ton be
considered as being of the highest order of Realized souls. But the truth was discovered by Sri
Ramchandra when he found that the real transmission-which is a continuing act of
transformation of the rhythm of being from the gross to the subtlest - is of a different order.
The transmission must be of the Highest and from the Highest, or the Ultimate. Other kinds of
transmission which people do get, and perhaps feel, lead up to a particular point, and then they
do not lead one further. The point that one has arrived at becomes, for them, the Ultimate, and
one is even blinded in respect of the states above it. Samadhi becomes an end in itself, even as
the awakening of the Kundalini becomes an end in itself. Similarly, the state of Vacuity of the
mental processes becomes a goal, and one ceases to move forward.
It is also claimed that transmission can be likened to the descent of the Grace of God or the
Supermind. Surely it looks very much like a descent into the heart, but the transmission is a
deliberate conscious force offering of the Prana (Pranahuti) into the heart for uplifting the soul
to the highest condition possible to the soul. There are some who hold that transmission can be
likened to the solar force which makes one go to the solar orb (Subodh sect of Indonesia), but
the level of the consciousness to which this transmission leads is very much lower than the
Ultimate, though it may appear to have cosmic awareness.
As it was well understood, each level has its own happiness and the Ultimate happiness is
beyond all these. The science of transmission of the spiritual consciousness has been known
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only to adepts, and has been kept a secret, which should not be divulged to any one who is not
fit for transmitting. The medium of transmission has to be prepared carefully.
Sri Ram Chandra puts it clearly that one who has not crossed or ascended to region far beyond
the level of the physical, psychically cannot be entrusted with this task. Only those who have
reached a very high psychic level of subtlety, and have been prepared for it, could transmit that
highest consciousness.
Usually the disciplines (tapasya) undertaken by saints are for the Sake of reaching the level of
spiritual awareness-an awareness of the astral condition of the individuals one comes across
and who seek transmission. Virtues such as satya, ahimsa, aparigraha, asteya, brahmacarya,
sauca, dana, daya etc. And also austerities such as observing vows and fasting, reveals the
training that is being given to the sense and motor organs, and the mind itself, in order to
prepare one for the receipt of Divine Grace or power.
In Sri Ramchandra's Rajayoga the entire purification of the human organism, both in its physical
and its astral forms, is completed by the transmission itself. The transmission of the
superconsciousness starts the whole process, and prepares the individual for his becoming a
medium of that conscious-force.
The process of transformation is achieved by bringing the grosser under the control and rhythm
of the higher and higher levels, but the whole process seems to be done by the Highest
consciousness itself, and not by any subordinate or penultimate consciousness, as is usually
supposed in the hierarchy of levels of consciousness. In any case it is the highest consciousness
that works through the different centres of the lower levels so
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as to bring about the transformation. In transmission, the Master's superconsciousness-force
directed from the centre, or the central region, is introduced at the heart of the abhyasi or
associate. This makes the heart yearn towards its own central region through all this is felt as
peace, peacefulness, santi, or bliss. The introduction of the superconsciousness is a level for the
personal ascent, and makes for upward movement, which takes place in the form of inverse
circular movement at the cakras or points. All this is not, of course, fully felt at the beginning,
but it is however responded through delight and seeking after the superconsciousness which is
high above, within itself.
It is also true that the Master's superconsciousness not only is introduced at the heart, but may
be introduced at several other points or cakras within the body, physical or astral, and at each
one of the centres there occurs illuminations and peace of that centre. As was remarked by one
of our abhyasis, there is no doubt that some of these feelings at the heart are, physiologically
considered, reflexive, and not basically there. If we consider the whole organism as being
connected in a harmonic way, it would follow that at each point there is both the direct
impulse-giving experience and the reflexive experience or change due to some other organ
(head for example) causing feelings at the heart. It is also seen sometimes that transmission
reveals simultaneous experience at several points, both in the pinda and the brahmanda.
All these only show that in Sri Ramchandra's Rajayoga every care is being taken by the Master
to keep the physical body and heart in good, sensitive, condition capable of ultimately hearing
and working for the Ultimate Consciences itself. This is a unique phenomenon in the history of
Yoga.
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The nature of manas has been understood in the different abhyasas in different ways. For
example, has been held to be an organ of synthesis or samkalpa of the sense and motor
sensations. It has been, in more general sense, identified with the first impulse of the Supreme,
and all the degradations or grossening conditions have been called manas. Thus buddhi
ahamkara and manas have all been said to denote the separate functions of the original manas.
In fact another term also has been introduced called citta, which may be an omnibus term
comprising all the functions. But the aim of Yoga is said to be the nirodha, or control, of the
mental modifications-citta-vrtti-nirodha. The Gita has indeed shown how very difficult it is to
control this citta. In fact the entire life of sadhana was aimed at this controlling of the mind and
arriving at the silent condition. The samadhi was said to be one such condition. The state of
amanaska is the greatest achievement in Yoga. Manas being controlled, stilled, or transcended,
one is free from the world of samsara or bondage, and free from the struggle for freedom.
In Sri Ramchandra's Rajayoga the stilling of the manas is achieved directly by the introduction
of the Prana of the Centre itself by the Master. This introduction at the heart of the abhyasi
immediately brings about the calming of the mind in its grossest form, and slowly ascending it
would bring about the state of amanaska without passing through the samadhi of the usual
description that leads to the condition of suspension of all normal activities. This means that
the psychic being, when supported by the Master's transmission or prana, does not need the
manas and its formations for supporting the gross body at all. Usually the whole organism is
considered to be a product of the mind but this reveals that it is not so. The
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Supracosmic Mind or Centre directly runs the entire organism and it lives and moves by that
power of the Centre. One becomes mindless at the very beginning.
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Psychology of the Heart
Mystics have invariably affirmed that the seat of God, within, is the heart. The heart is then the
centre on which one must meditate. The heart is the emotional centre. It is also the centre of
physiological blood circulation to which all blood flows, and out of which it flows to all parts of
the body. The seat of life, for man, is the heart. For the person who seeks to know the secret of
life, meditation on the functions of the heart is important.
Most persons are also diseased in the heart. Heart troubles are mainly the effect of strains on
the heart affections. Therefore not only is it the centre of circulatory processes of the blood,
which it purifies and sends out, it appears to be the centre which is closely linked with
affections, and it is this aspect that seems to be important for a proper and fuller understanding
of the heart. The heart is closely linked with the nervous system, the autonomous nervous
system, and along with the glands we have an integrated autonomous activity of both the
afferent and efferent functions.
In meditation what is usually done is that one imagines at the region of the heart a light, a form
of God, or an akasa (dahara) and so seeks to see it internally, that is to say, as one would see it
in a dream. This, normally, is possible for most imaginative minds, but is almost next to
impossible to others. Meditation on any form-a form projected from outside into this internal
perception'is finally valueless. The experience of the inner Self seems, ultimately, to be beyond
even internal vision. The sense of being is what one may at best be able to feel. It is the peace
of the heart.
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The heart is connected, we said, with the other circulatory systems of the nerves too, if we may
so speak about this nervous system. The important centres of the nervous system are the spinal
cord and the brain with all its several divisions: the cerebrum, cerebellum, medulla and so on.
This connection with the nervous system is almost the connection with the 'thought' element
so to speak, or the mind. At the present state of our knowledge we may not identify the two,
but there is no doubt that at the physical level the thought manifests itself in the form of
nervous flow and feeling in terms of blood and glandular flow (flow of secretions of glands).
In one sense the heart, including all its systems, extends to the whole physiological man.
Similarly the mind or nervous system, from the head down to the toes, may be considered as
almost synchronising with the former. But we recognize the physical heart as the centre of the
former, and the head as the centre of the latter.
The Yoga of transmission takes up the heart, for it is that which has to be taken up as the
starting point of the human individual, as already stated. It is by this heart that man decides his
own fate and future. Where it leads he goes. Of course by exercise of will he some times
subordinates the demands of the heart to those of the head, or to the larger interests of the
entire organism. But his intuition seems to be based more on the yearning of the heart than on
the reasoning of the head.
Since the heart is the seat of love, or offering oneself to the Ultimate, the heart is accepted for
the purpose of stimulating love for God. Instead of offering an external object as the object of
love, one is made to seek that which is transcendent to both the objectives external and the
objective external and the subjective.
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The object is something suggested, by many, as capable of keeping up our sensory attention.
An object having the characteristics of beauty and attractiveness is counselled. There are some
who suggest that one should, by analogy, think of the object of attainment as all pleasing, and
delight. But the real goal is attainment of that consciousness which can perceive the Ultimate
as all and everything. If consciousness is what has to be enlarged or made subtle, it has to be
led up to higher levels of the psychic organisation in man, whose gross representations are the
nervous and circulatory systems. The purification of the heart is achieved by seeking the entry
of the transmitting force into it, so that it may not only help the process that is going on all the
time, but also help it to be sensitive to the ascent of consciousness to higher centres within it.
The centres or points which the Sri Ramchandra's Raja Yoga technique has, at the beginning
itself, undertaken to purify and make capable of subtle experiences are those near the heart-
they are called A and B. The location of these two points are given in the "Efficacy of Rajyoga"
by Sri Ram Chandra. The points A and B are those, which the seeker has to attend to and keep
clean and dynamic. A is the higher point which helps the throwing out of all dirt already
accumulated, whereas B is the lower point which helps pushing out the incoming impressions
from the outer world-gross impressions. Once these centres are kept clean the seeker begins to
feel the ascent of his own consciousness to higher levels on further transmissions.
According to the seekers' aspiration the transmission helps them to the higher centres. The
heart itself has a miniature field of points. In the larger expansion of the same we have
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the points called 1 (the heart), 2 (atma), 3 (buddhi or jnana), 4 (agni, tejas), and 5 (visuddha).
The expansion of the heart coincides with the entire circulatory (blood) system of the body. The
6th point is the Mind centre or cit-lake. The transmission is done at the heart centre so as to
lead the individual to the experience of the several points in the order mentioned, till he
reaches this point of cit (consciousness or mind). This secures for the individual a very high
experience of being beyond the particularised sense-world.
In no other system have these points been mentioned. As a matter of experience they seem to
be, unaware of this descent and ascent of the flow of the higher superfine consciousness into
the heart and to the cit-centre (head). The two points within the Heart Region (which can now
be said to extend from the toe to the crest of the head) are most important for experience. In
the continuity established between these two points there is harmonization and peace of a
different order. According to the experience, the values of the higher centre are inverse to
those at the heart centre, but though such, they are not contradictory, but reveal the dynamics
of the flow of transmission and thought force.
It is of course possible for the flow to be developed straight to the heart from the cit-lake,
without having to travel the four intermediate points of visuddha, agni, jnana, atma and reach
the experience of peace at both points and feel liberation. Most great saints have the
experience of these points, and claim to have reached the highest state because, in a sense,
these points are reflections of the higher points in the Mind Region or of the still further Central
Region, of which they have hardly any awareness. The intensity of these experiences makes this
assertion possible.
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The recurrence of similar experiences at different levels of consciousness is a well-attested fact.
The experience of the expanding subtle forms of force are thereby not to be considered to be
just differences in degree, but differences in kind. Further, Sri Ram Chandra tells us that there is
a new principle involved in this process of ascent of the consciousness or force. There is the
principle of invertendo or inversion: that which is the above becomes the below, and that
which is the right becomes the left. The wave motion always gives us some idea of the inversion.
This shows that the changes in function vary very much according to the position. In the
nervous system there is the feature of decussation-the right going to the left and the left going
to the right. This may be full or partial. Similarly phenomenon occurs in the general movement
of consciousness. Therefore meditation is also generally counselled on that portion which is
going upward, rather than that which leads downward.
The points of the heart region are to be considered in terms of the upward movement of the
individual psychic being, and it may also become aware of the descending force, which supports
the entire organism and its ascent. The old school had taught that there were seven centres
called plexuses, which were placed at various parts of the human body: namely the sacral,
sexual, solar, thymal, throat, centre of the eyebrows, and at the top of the head. They are all
closely connected with the spinal cord. The coiled power, or serpent power, said to be at the
sacral plexus is roused by means of breathing exercises etc., and made to flow through the
central nerve in the spinal column (susumna) arousing all the other centres till it reaches the
top of the head centre called sahasrara. Sri Ram Chandra shows that though this power, called
Kundalini or serpent
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power, is within the system, it is not a power that makes for liberation, even though it assists
the liberated being in doing cosmic work. It is not necessary to arouse it at all for attaining
liberation. Further it is not necessary to go down to the lowest physical level for ascending from
the heart to the Centre or the Ultimate centre. Yogis make much of this Kundalini following the
footsteps of tantriks who seek to gain powers over the centres, and thus display magical effects.
But these, ultimately, bind the individual, and in some cases it is just likely that the so called
pancamakaras or five prohibited actions or things of higher Yoga, matsay, mamsa, mada,
madyam, and mithuna,* have reference to this kundalini arousal, and lead to strange results,
however much they may be symbolically sought to be justified.
The Sri Ramchandra's Rajayoga said to be propounded by this Kundalini school or the tantrik
school is unnatural, for it does not lead to the Ultimate Liberation. It is said to lead to bhoga or
union or oneness with one's beloved, or is said to be the union of Sakti with Siva within the
individual's organism.
According to the Yoga of Sri Ramchandra's Rajayoga these are not at all considered necessary
for liberation, which is the discarding of all rings of chains of bondage. No psychic power such
as the Kundalini can be said to do this. The best that should be suggested is that if Kundalini is
claimed to be the individual's deepest aspiration for Union with the Ultimate transcended and
supracosmic Consciousness, it might as will start with the heart rather than the sexual seat or
organ. It is
[* matsya: fish-eating; mamsa: flesh eating; mada: intoxicant food eating; madya: intoxicating
liquor-drinking; mithuna: promiscuous sexual acting or extra-marital or premarital sexuality.
These are the five prohibitions in ordinary yoga. These heroic people seek to attain Yoga in
terms or in spite of these.]
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this unfortunate linking up of the heart with the sexual seat that has led to the imaginary
developments about the efficacy of the Kundalini-yoga.
Once this was accepted there naturally followed another Vedic symbolic development of the
Nyasa (or location of deities, rsis, chandas and lokas within the human body), the developed
symbolism of the chakras symbolising the five elements.
All these seem to be based not so much on direct experience but on certain techniques of
placing cosmic points within the organism, thus giving rise to the general imagination of the
principle "as in the macrocosm so in the microcosm."
Cosmic analogy arise out of this acceptance of the mystic principle "as in the macrocosm so in
the microcosm"-yatha ande tatha pinde. This is very useful, but has to constantly come under
verification of spiritual experience. Imaginative construction may simulate the real, and most
practicants are led to believe this equation.
Sri Ram Chandra points out that in so far as the ascent of the psychic being is concerned, it is
good and easy for it to tread the path put lined at the beginning proceeding from point1 (citta
or heat) to the 2nd and then the 3rd, the 4th and lastly the 5h which is identical with the
Visuddha; and then on to the Cit-lake(point 6) which is above the ajna (the center between the
eye-brows). In spiritual development the ajna does not play any part. Some early Yogic works
mentioned centres such as Manas, Manonmani, Unmani and lalana etc., above the Ajna. But
the ascent to the cit-lake is very important, for one passes the first stage of the journey and
enters into the region of the Mind, or the subtle worlds of experience.
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New Darsana
387
The heart-region is indeed the most important for the beginner as well as the advanced seeker.
One has constantly to keep this region pure and receptive of the higher forces coursing
continuously, without break. This is due to constant looking up to the higher levels or the
highest level, called constant remembrance or devotion. The heart, in its perfection, is just
devotion flowing or opening upward to the highest Godhead who is leading it.
The heart region is generally taken to be the centre of the Earth (prthvi), and in the sense of
being the last evolute, contains all. So the contemplation or understanding of the heart is said
to be most necessary.
The five points have been elucidated as follows:--

Point 1-Citta yellow 6
2-Atma red
3-Jnana white 5
4-Fire black 4 3
5-Water green
6-Vayu colourless 2 1
There is some reason, therefore, for some seers thinking that the point 2 that is in the right is
the Self to be realized. That is the psychic heart wherein the atma dwells. But this view is only
partially correct, in so far as the atma mentioned here is not the Absolute self. The colours
assigned to these points are also to be justified in a way as they are all major earthy tattvas, or
elements, and therefore contain matter which is of that colour. It is when one leaves the heart
region that one is free from the experience of colour and in the presence of achromatic
experiences.
The view that we move from light to light, usually held by several thinkers and writers, requires
modification. From
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New Darsana
darkness or ignorance or blindness it is true that we seek to move towards light, knowledge and
restoration of the power to perceive the future, and our real goal. We are also aware of the
supreme fact of death, which seems to be a relief from our present miseries, but also seems to
be a problem for those who feel that all life has no meaning if it were merely a travel towards
death. Immortality seems to be the goal, and this simply means, for the majority, just physical
immortality. If this is not to be had then it is a kind of immortality about which no one has
spoken with any degree of clarity, except as a dwelling in a world with bodies which do not
register the ravages of time-vijara, vimrtyu.
Whilst this is not incorrect as an explanation of the movement of man towards the ultimate
freedom the limitations of darkness, ignorance, nonexistence, and death, the psychological
experiences of the higher world as experience of light seem to be not quite exact. We do move
from the heart-region initial darkness towards the yellow light (jyotis) and thence to the
devotional light of redness, and thence to white light. Most persons reaching this state find that
they have the experience of an immense light, brighter than the lights we know. It is the
reflection of a still brighter light of the higher worlds of brahmanda (Cosmic Region).But as we
pass on we come across the hot bright or dark light which begins to consume the entire
ignorance or it is that which leads to the higher experience of the flowing waters of reality
whose variegated colours are enchanting and pleasing. It is however the seat of purity mixed up
with fascination. We go upward still, and come across the experience of the real life that is
beyond these lights. The colourlessness of this condition shows
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that one has passed beyond the earth consciousness, the pinda-pradesa.
Sri Ram Chandra says that most persons feel that they have crossed the whole course of
evolution, and have attained complete liberation, if they cross some of the points mentioned
above. He has also intimated that there is no special necessity for passing through all these
points to reach the cit-lake (point 6), for there is a direct link between the heart and the cit-lake.
If one is capable he could take a flight to it (even like a bird, suka-path). But it appears that for a
comprehending under-standing, it would be necessary to know the terrain of the heart region
and it is also, in the long run more easy to ascend. At each point of ascent there is a new peace,
a new ananda (pleasure), a new freedom (mukti). On this ascent one finds shackles falling off,
like chains being removed, through the removal of one chain reveals the presence of others
beneath it.
Sri Ram Chandra has also in his "Reality at Dawn" shown that the ascent of the soul takes
several rings-about 23 Number (five and eleven, and seven)* before the free state is arrived at.
But most saints seem to think that the getting rid of the first five rings is liberation. Even this is
of course a very advanced state, but it only means that those who cross these need not come
down to the physical being but could undertake their higher journey in the Mental plane, or the
planes of psychic egoism or the astral journey leading to the ultimate. It is only when one
reaches the Ultimate that one could be called truly liberated. Many are the wonders of this
Heart Region. One who moves above from one ring to another, or from now point to another,
could receive forces from the higher worlds or
[* Cf. Page 294]
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contact higher powers, which are displayed as siddhis or miracles. But the possession or
attainment of these links and connections do not go far, not do they intimate liberation from
the chains or the results of their exercise. It is only the supreme Master, or Guru, who could
prevent the deviations and lead the aspirant to the higher regions without succumbing to these
potentialities.
For most psychologists these powers and their use in matters of the physical world, or in
political and social relations, are interesting studies. Para-normal life that includes
parapsychological states has been quite a field for inquisitive seekers after the psychic
condition.
The psychoanalytic thinkers did a great service to humanity when they removed the
extraordinary limitation of psychology to measurable physiological behaviour. How the
behaviour patterns organized themselves on the basis of units of behaviour called reflex-arcs
and conditioned reflexes and so on has been the one primary condition of scientific psychology,
as they called it. Of course it was science of kind, it was also psychology of a kind. The inner life
of the individual, his psychic growth informed or warped by his expanding world of realization
on the one side, and knowledge on the other, the awareness of an 'I' and 'Thou' and others,
have not even been thought of as worth considering in the science of the psychic being. Not
that they have no value. Their value is for the individual's existence within the world of men
and things, which is practical, or pragmatic. It has just closed its eyes to the several problems of
the religious and the mystical people. If the scientific psychologist thinks that knowledge is got
only through sense organs and motor organs, the knowledge that mystics and seers claim is
that which does not need the help of these
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organic instruments! Not only that, these instruments are obstructions to real intuitive vision
and knowledge. They are hindrances. Therefore scientific psychology cannot accept this
fundamental difference. One of them must forsake the name of psychology.
Psychoanalysis has rightly stated that the science of the inner life of the individual human being,
who is a dynamic creature motivated by the basic desires for perpetuation, propagation, and
sexuality, gives a better norm of man than the behaviouristic patterns of a cultural prison-
house which may, for all that we may say, be good for the individual though bad for his liberty.
But the psychic life does not end there. Deeper than the subconscious and the unconscious is a
life that is of the spirit, which can only be known by means of the yogic transmission. The inner
life extends to the cosmic unconscious as Jung has stated, and even more than that or deeper
than that. The Vedic symbology which has been interpreted psychoanalytically by Jung in his
"Psychological Types" does not fully bring out the higher reaches of the Mind. The higher
reaches of the mind go beyond the three levels or steps of Visnu so to speak. The Mind cannot
go to it, not just the individual or personal mind but even the higher mind. That is the Reality
behind, or beneath, the mind of which the mind may be the first expression, but it is a
superconscious mind.
Obviously the higher we go, or the deeper we fathom the psychic being, we arrive at that
condition when the nature of the consciousness itself changes - that is to say, consciousness is
transcended and one is one with existence. Since existence brings out consciousness,
consciousness is inherent within it, and that is the reason for the former being spoken of as
existence-consciousness. In a sense it is that
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condition when the function of consciousness, which is to reveal the object to its subject, is
transcended, and one experience being by being; what this means in words is inexpressible. In
any case we are caught up in language terminologies of our ordinary ways of knowing. The
knowing by the heart is also transcended. The subtle experiences which are also flowing
through the gross physical become experienced, and one becomes more aware of the
superconsciousness all round, peaceful, leading, bright and luminous, and free from heaviness
and obstruction from the external.
Once we reach the Mind-lake or Cit-lake we are in a different consciousness.
The heart region alone gives the cues about the psycho-physiological basis of human existence.
Buddha's statement that the psycho-physiological aggregate (skandhas) is the human body, and
that it is automatically governed by its own inner impetus of desire, is well known. This he held,
however, to be adharma, not the right movement, because it is individual and binding and
promoting only ignorance and activity of the chain of causation (dependent causation). The five
skandhas are well known also. They can be described in terms of the basic elements of earth,
water, fire or heat, air and ether or, physiologically, by bones, blood, nervous-impulses, air or
breath and waves and vibrations. In any case they are dependent on desire or the will to live;
by any means and by all means.
The purification of the heart region undoubtedly would involve the minimum regulations about
conduct or dharma. The devotion to the five yamas or controls is necessary. The five are satya
(truth-speaking, truth-willing, truth-doing, truth-thinking), ahimsa (non-injury, non-killing),
aparigraha (non-
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robbing or grasping), asteya (non-stealing) and brahmacarya (sexual purity) which has in certain
quarters been so rigid to exclude marriage and all association with women. The excessive
practice of the virtues, as we shall call these five, had led to unsocial existence. Through these
may be preferable to the license that has prevailed where these have not been practised, yet it
seems they are excessive, and middle path is the right one. The golden mean seems to be when
the last, the sexual life, is regulated and divinised rather than totally rejected or tabooed.
A sat-sang is one in which these virtues are practised normally. Any one who seeks the higher
life has to get this discipline of the will and desire so as to be fit for the higher life. A sadhu is
one who habitually lives according to these five vows or virtues (virtue seems to be derived
from vrata).
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Rings
It is an original discovery of Sri Ram Chandra that there are rings, which bind the individual.
These rings seem to rise from about the Centre of God, and move towards the farthest limit of
grossness in concentric spirals. The number of rings is said to be seven, and colourless at the
beginning. They are said to be rings of splendour, which are certainly beyond the region of
egoism, which arise later, after the splendour fades away. Then arise eleven circles of egoism,
which are, as they move outward, more and more gross. They are also luminous, but as they
move outward and away from the centre, they get individualized more and more from other
similar movements from the Centre. The eighteen spiral rings now move towards the
enfoldment of the outermost five circles or Rings. All these are of Nature, and reveal the
structure and the process of organism-making.
This description of the individual's personality as comprising the five gross circles, eleven subtle
circles, and finally the seven inmost circles around the central nucleus, or Centre, is not
indicated in any earlier literature. Sri Ram Chandra holds that the form taken, as for instance,
the human body, is due to the flattering and rounding of the spiral rings, so to speak, into this
pattern of human form. By restoring them to their real condition or form, the continuous and
uniform flow of energy is restored and the tensions of the organism are removed or destroyed.
In other words, the rings are now in very bad shape, thanks to all sorts of activity, which are
mutually restraining and effectively grossening one's nature. If we could but restore the rings to
their real shape, or connect them with the central spiral continuum, then the sense of bondage
can be lost; One is at peace.
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Usually what is sought after is the complete removal of these rings so that one is finally freed
from all process and movement. This may be called extinguishment of personality, called
nirvana or emancipation. Sri Ram Chandra holds that this final extinguishment of personality
does not take place except during the final pralaya or withdrawal of all souls into the Centre.
The individual pralaya proceeds only up to the point of dropping the rings completely. One
continues to remain individuated and nearmost the Centre or God, getting directions from it for
its own being or bliss or what ever that condition may be, since it is indescribable.How the souls
which are free get their directions from the Centre is transcendental to man's ways of
communication. It can be communicated only to those who reach such a high condition of
crossing all the rings, and who are swimming in the Centre, after going beyond the central
region. The picture of the individual thus can be visualized as in the diagram given in the book
"Reality at Dawn" (p.25 first edition) reproduced here on page 294.
The description of each one of the rings is not given. Sri Ram Chandra says that most saints
consider themselves to have been emancipated if they travel or cross over 1 1/2 Circles (the
state of liberation lies between the second and third circle ibid., p.24). These five circles are the
circles of Maya. Thus it is clear that most persons are even outside the circles of maya, and the
travel in abhyasa takes its rise from the outermost of mayaic circles, and as one travels
backwards and upwards one feels the sense of liberation increasing, so much so when one
passes the second circle one feels almost liberated and beings to proclaim his liberated state.
But this liberation itself is Maya for one senses power (another meaning of Maya), and
liberation is a sense of power over lower forms of existence.
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New Darsana
But this is illusory power because it is not the ultimate goal, and one must discard power in
order to be really free. The rings, thus, are finally to be crossed, and one should attain the state
of Nothingness in order to be called truly a realized soul.
The categories of the several schools or darsanas do not fall into this kind of description. These
twenty three circles or rings cannot be equated with the 23 tattvas of the Samkhya or Yoga
schools. They seem to be the results of a New Vision.
The Rings themselves cannot even be considered to be like the concentric circles developing
out from the Centre owing to the initial latent motion, or vibration called Thought or Manas,
through this may be somewhat nearer the truth. Ksobh, or Vibration of Thought or First Mind,
does in fact take this route towards the grossest manifestation of the more distant circles. The
more distant from the Centre, the more gross is the element, and the nearer to the Centre, the
more subtle. The vibrations are sensed more easily by the subtle than by the gross. Thus, as one
advances towards the Centre, one becomes more and more sensitive to the Centre's existence.
The gross manas becomes more and more subtle, and the manas becomes more and more
subtle, and the manas becomes clearly the most important intermediate category, ranging from
the most gross to the most superfine subtleness. Manas, therefore, is an indispensable
category which is used to clear up the path towards the Centre.
Sri Ram Chandra, in meditation, takes up the Manas in the Heart and links it up with the Manas-
lake or cit-lake, which has a subtler consciousness. This, in turn, is linked up with the higher
centres or the Highest centre. This leads to the condition
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of Thoughtlessness, or the Void, but the experienced Voids of the lower centres are different
from the Ultimate Nothingness.
When one crosses all these rings one is beyond all bonds and chains of evolution and involution.
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Knots : Granthis
The ancient Vedic and Upanisadic thinkers have mentioned about the knots or granthis. The
most prominent of these is said to be the hrdaya granthi or the heart-knot. This has to be
broken or cut, and then alone one is said to be free. The usual meaning for this is that our
attachments produce knots of affection, and these prevent our getting dispassionateness.
Renunciation, Vairagya, is thus said to help in the cutting of this knot. In fact if one pierces the
hydra granthi one's doubt are said to get dissolved. This is the role of knowledge, in addition to
the former role of affection. Hrdaya granthi therefore is a very important obstacle and has to
be cut.
There are tow others who consider that there are three knots, the knot of Brahma or creative
faculty, of progeny, the knot of Visnu, the attachment to live on for ever or preserve oneself;
and the knot of Rudra-the fear of death which produces its own kind of attachment. These
three knots are usually placed at the navel plexus, the Cardiac plexus, and the Ajna centre, the
plexus at the middle of the eyebrows. When the susumna Kundalini pierces through these
three knots and rises to the highest place at the crown of the head, one begins to be free from
attachment to the three worlds, the bhuh, bhuvah and svar, the terrestrial, the middle and the
celestial worlds.
The origination of the knots is nowhere given. They may be considered to be the points of
intersection of the three levels of being, and they produce divisions and distinctions between
the levels of experience. One has to pass from one to the other if those experiences are to take
place. Sri Ram Chandra, in his
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book "Anant ki Or" has revealed how these knots form the original thought-force or energy as it
moves out centripetally in the form of vibrations and waves.* As vibrations they have the sound,
and as waves they have light. These two properties are there, becoming grosser and grosser,
and becoming many rayed as they move out from the Centre, and thought-energy itself
becomes more and more energetic as it moves out from the centre. So much so, we are aware
of energy or force more than thought in grossest manifestation of matter as particles.
The movement of the waves is always wavy, and that means that which is above becomes
below and that which is below goes above. There is thus a kind of inversion. Secondly this kind
of property is present in all cases of movement whether it is upward, or downward, sideways or
angular, or inward or outward. The ancients have indeed mentioned that prana, or energy, or
force, moves in five ways; downward, upward,
[* Extract from Sri Ram Chandras Towards Infinity. Existence comprises all the various forms
and conditions in which the different elements appear to us. At the time of creation, the Origin
wherefrom the currents began to flow out was cold because it was unalloyed with matter. As
they flowed out they gave out jerks which went on multiplying. The jerks occurred mostly at the
point wherefrom the process of creation had started. It will be more comprehensible of, for the
sake of understanding, we divide it into three parts. When the coolness got extended up to the
limit where it started generating heat, mostly by its own actions, therefrom it began to assume
the differentiated form. It was of course the central part. Now the same central part came to
our lot in the form of a Granthi (knot). There we find some circling rings in it. To be more plain I
may frankly say that the very Root-element now by itself turned into a knot and owing to the
multiplicilty of actions and counter actions assumed sich denseness as to transform it into
matter. Now we are absorbed in it through our thought and we are wandering round in it so
that we may be able to proceed onwards. (p.10-11 Towards Infinity by Sri Ram Chandra)]
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New Darsana
sideways, rotatingly and inward, prana, apana, udana, samana and vyana. May be there are
sub-divisions of these movements to explain the grossest formations, or to maintain the several
organic systems, namely, the bone, muscle, blood, nerve, hormones, respiratory etc., also
called upa-pranas. The inversion takes place in all cases. This inversion itself creates knot at the
points of inversion, and thus the speed of the movement gets impeded. Thus there is a gradual
slowing down of the movement, and this slowing down creates grossness and materiality. At
each point of inversion there is, thus, the emergence of a new element of property.
All the several evolutes of the Original Thought-Energy can be shown to have come into being
through a series of inversions, thanks to such wavy movements and vibrations, and later of
particles of atoms. Thus Sri Ram Chandra shows that the knots are important points which also
perform another function-they do not permit a return or back flow, and there is a kind of
entropy tending to the maximum in these fields of movement-and not merely in terms of the
Second law of thermodynamics.
The general law of inversion then operates, and not only do we have knots but also inversions;
and thus in the organism that has grown out of these movements, vibrations, and degrees of
loss of speeds and inversions, we must presumably be aware of the fact that in the several
systems of cells, circulatory system, neural path and organs, there could be discerned the
several systems of organization.
Sri Ram Chandra has, in his "Efficacy of Raj Yoga", clearly shown that the several centres at the
Heart, the Forehead, the Crown of the Head and the Central Region, have their localizations of
functions inverted. He has shown that what is
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below in the one centre gets reversed in the higher centre, and so on. Thus there will be
resemblance between alternate points or centres.
There is also another possibility. The bundle of waves moving might interlace, and thus we can
have complexity within the knot. Thus many think it is necessary and inevitable to cut these
knots rather than help their loosening so that the knots cannot become so tightened as to
interfere with the free flow of energy. The interruption of the force from flowing easily down to
the very end is one of the other causes that makes for loss of awareness and consciousness,
and the consequent feeling of misery and enfeeblement, leading to death.
The knots, then, are to be carefully loosened so that the primal current may be enabled to flow
freely from the Centre to the periphery thought all the concentric rings of evolution of the body.
Thus he presents a picture of the body other than what we have been given, even in the
scriptures.
There are any number of knots, but Sri Ram Chandra gives an account of only fourteen knots.
The crossing of each one of the knots, according to him, in the return march to the centre, gives
us experiences of subtler and subtler kinds. Our consciousness becomes superfine, and
increasingly so as the Centre is reached. The change from one knot to another is marked, and
so also man's awareness of the universe around him.
The first step is the attainment of santi, which is the loss of forward process. This is the knot of
Cit and acit, which are interwoven here. It appears that there is an general law that the poison
and its medicine are very near each other. In fact, in homeopathy, the potentised condition of
poison is the
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New Darsana
poisons cure, on the basis of similimum. When we begin to experience this mixed condition, we
try to go beyond it. So one has to move upward to the awareness.
The second knot is that of jnana or knowledge. One experiences facility at the beginning, then
takes on the knowledge of that place or knot called technically sarupyata (which is as it were
the attainment of immanent are intuitive knowledge of the knot) and then become one with it
(laya).
The third knot is said to be the seat of Atma. Here we perceive the light of the Atman. This may
be called the seat of the atma. With this we cross over the first avarana or sheath.
Sri Ram Chandra holds that this granthis are like sheaths, or coverings, or bodies, and one
passes from one to the other. The fourth granthi is like a wheel in rotation. This grants
illumination.
The fifth granthi is the place of water. One gets absorbed in this experience of exceeding
freshness and peace.
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Cosmic Consciousness
The goal of man's consciousness or knowledge seems to be the consciousness of the entire
universe.
Philosophy usually aims at this knowledge (vijnana); whether it be through the process of
science, or through the process of Yoga or inner physic awakening. That the poets seem to have
such moments of universal consciousness seems to be conceded. One embraces all the world,
and seems even to feel that he knows the universe. It is not, however, any part of the universe
that he discerns, but the whole itself. Individual or particular knowledge of any object is
transcended, and the particular itself is seized as mirroring the whole universe. These
experiences of the cosmic consciousness have also been narrated by many saints.
The knowledge of events happening far from where one is, and of events to happen hereafter,
seem also to fall into this category. It is said to be even non-mediated by the sense organs,
which could only see and hear and sense particular objects before them.
Cosmic consciousness has sometimes been said to be similar to some of the experiences of the
Upanisadic seers :
1. It appears like a flash of lightning.
2. It is the perception of the atman in all, and of all in the atman; and it is that which has
become all these( sarvabhutam sarvamidam)
3. It is that from which all have come into being, by which all are sustained, and into which all
merge at dissolution.
4. It is a liberating experience.
One enters into the cosmic field. It is held that this universe is something that one can know
when one passes beyond the
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New Darsana
individual mind, the senses and even the ego centred in the body for its knowledge. The cosmic
consciousness is thus held to be consciousness without the ego-centredness or body-
centredness. It has been very difficult to speak about this consciousness in the language of
ordinary man.
This cosmic consciousness is held by many to be the goal of man. The experiences some times
range from the totality of the whole to the void, or even the absolute without any distinctions.
Some types of cosmic consciousness however feel the cosmos itself extending to spheres far
beyond our senses and there have been some who have described the worlds beyond the
sense-range and life-range.
Some have seen Gods and Goddesses of their persuasion, and have valued highly this
communicability of the cosmic consciousness with their own. In and through this cosmic
consciousness, one almost enters the world of mythical gods and powers-the region where one
almost sees the preparations for world events here and elsewhere.
But all this is said to be just the product of a fantastic imagination by people who see in this
cosmic consciousness a world of maya much subtler than our gross worlds which restrict even
the world of maya to give us a world of ignorance (avidya).
Some may see in this meaning of our meaningless world-lila. As a scholar Kapila Sastri remarked,
the world of lila is just one removed from the world of maya.
Cosmic consciousness is of the mind region. The mind in this region becomes the most
expensive womb of all imagination, along with all the possibilities of the individual mind, sense
organ, and motor organ group. Moving beyond,
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and out of, the body consciousness, one begins to enter into the mind consciousness and lives
in it.
Cosmic consciousness is centred on the mind - the cosmic mind which permits the many
individuals to experience the mind-state and transcend it. The philosophies, which claim mind
to be the ultimate substance, are usually impressed by the vastness of the regions of the mind.
Its capacity to move to far distances and conceive of infinity or infinities is very astounding. The
Upanisads speak of mind -speed, which is much faster than all physical speeds. Intellect, lifting
itself up beyond the levels of perception and observation, delivers certain axiomatic truths,
which have proved invaluable in research, even in the physical and biological sciences. Whilst it
soars beyond, it also analyses minutely. In one sense the very conceptions of bigger than the
biggest and smaller than the smallest, and minuter than the minutest, are all mental concepts,
necessary for man's progress in the scales of the scales of the cosmos and microcosm. The mind
is not more real than matter, but the mind is certainly subtler than matter, and it may well be
that life is the bridge between the two. It is in organic life that we find mind is real to matter,
and matter is real to mind.
Cosmic consciousness is more than the material, and more than the mental, even in its higher
reaches; in this sense that mind awareness is multidimensional, and reveals certain aspects of
transcendence over space and time. Thus certain awareness of things and persons beyond the
possibility of perception and inferences also become possible. A higher mental being is
omniscient and omnipresent in a sense, which the lower mental being can hardly imagine.
It is the assiduous cultivation of spiritual aspiration to see beyond the gross and the subtle that
precipitates the
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New Darsana
awareness that goes beyond the particular and the universals of conception. Cosmic
consciousness must be distinguished from the universal abstract notion of it. This latter is a
method by which one abstracts from the perception of the particular in order to arrive at the
conception of the universal, which is held to be the goal of perception. This has been said to be
practised steadily by philosophers so that the form of the particular, resident in all of them, can
be abstracted from them by the mind. The mind thus is made to arrive at the notion of the form.
Laws governing particulars are similarly inducted. This is undoubtedly a clear enough substitute
for the intuition of the universal. Most abstractionist yoga, and mathematical and scientific
ideation or phenomena belong to this order of experience. It is very much likely that it is a very
near-cosmic phenomenon, though a construction by the mind. It may perhaps even be said to
be a mental perception (manasa-pratyaksa) or conception, without the possible implication of
its having been produced by the mind or being a product of the mind itself.
The mind has its own world of phantasy and play of ideations, projections due to desire and
wishes .No wonder many psychologists undertake to demonstrate that the mind's sphere of
activity within itself is just dream-making. But one may well wonder how it actually works,
expect with the material that nature provide. If mind itself is nature, then why is it that the
world of objects are not amendable to the mind as such? And why has the mind to secure a
freedom from objects when it dreams and lives its own life-a life of self-imposed phantasy that
might, when accentuated, lead to grave consequences in life?
407
Thus there is lot of confused thinking about the cosmic consciousness. It is said to be amoral,
mystical and transcending the world, both perceptually and conceptually.
The cosmic consciousness in Sri Ramchandra's Raja Yoga is really cosmic in the sense that it is
the awareness of the brahmanda - the universe. One feels that one is a member of that
universe, and part and parcel there of. Instead of feeling that he is a particular individual with
his own particular separate life to live, he finds himself to be a member of a universe. In this
sense what happens is that his own physico-psychical body is infused with vibrations of force
far exceeding its personal vibration with which it was endowed. The life that one lives is no
longer circumscribed to the individual organism. He finds that a vaster world is open to him. Of
course this is not in a sense identical with the experience of the world around us in the physical
sense or geographical or planetary sense. Far from it .one feels drawn into a vaster experience -
a freer world to live in. A sense of growing freedom is available
This may even be called the astral world-a subtle world of which our world and our bodies are
manifestations or grosser forms. Things, which happen in this universe, are causally prior to the
events in this perceived world. Men, who have visions of these events in the astral world are
those who here, become soothsayers and prophets of the world here. This world seems to be
determined by that world. Cosmic consciousness is the concrete experience of that cosmos,
which is hidden to the perceptive consciousness, in the sense that it is the future of the present
seen, rather than its past. But this is undoubtedly a gain from the worldly point of views,
through it is not liberation, except from the sense of ignorance of the future in respect of the
now of the world.
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New Darsana
In mystic knowledge these areas of experience could be called godly, for Gods have indeed the
knowledge of the further, and of course, of the past and the present. Sages too who have
access to this astral causal sphere are called knowers of the three time-states (trikala-jnani).
The Mind region is said to be the most powerful region of God. And most seekers seek this
region and are experiencing bliss. This is also the region of Light. The path of light leads deeper
and deeper into this universe of light. From this region all receive their power and help in this
world. Departed souls also seek this region. But this region is also stated to be a region where
there is the restrictive or binding activity of the ego which expresses itself as, and in, individuals,
through in a universe of cosmic consciousness, it remains freed form the individuated
consciousness, no longer restricted or deluded by the physical and other limitations. This is
what many have sought as the world of liberation, of happiness, of blessed and purified egoism
bestowed with cosmic consciousness.
According to Sri Ram Chandra there are eleven circles or rings which, of course, are
progressively subtler as they proceed nearer to the centre. The outer ones are grosser than the
inner ones. Egoism is already the point of manyness in experiences, and of separative existence
and striving. But in the cosmic consciousness these separative features are subordinated to the
cosmic unity. There is co-operative manyness and all perceive the necessity of unity, however
diverse may be the levels of egoism or individual functions. The glory of manyness in oneness is
visible and enjoyed. The view of manyness as an illusion, or as wicked and evil passes over to
the conception of luminous integrative manyness, which harmonize. But lower levels of mind
may throw up diverse and
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even contrasting experiences. But one who, patiently, with the help of the Master's
transmission, ascends would discover the inner urge that makes for crossing over all these ego-
circles. One is not yet in sight of that Reality, which is reflected in the mind and its egos.
The Central Region, however, opens before him a new frontier of Being. The exploration and
experience of this divine region is beyond all description. This is the reality of realities through
open to human experience by Sri Ram Chandra's Yoga.
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New Darsana
Talks and Lectures on the System of Sri Ramchandra's Rajayoga
411
412
The Eclipse of Conscience
Lecture delivered at the Shri Ram Chandra Mission Ashram at Hyderabad on 12-12-1967.
I have been, for long, vitally interested in the study as to what is right and what is wrong. I have
been following this up with great enthusiasm and conviction and faith.
The earliest stage of this conscience was the science of inward values which was secret in the
heart of every human individual, to which he could turn in moments of personal distress or
cosmic distress. It was the voice of God because it came with an imperativeness and with a
necessity to obey it, at the cost of one's life itself! For the value of the voice of God was
paramount over every practical, economic, or karmic conception. So we have that ideal of a
conscience.
For a long time in the hearts of men this was there, and the mystics spoke about it with great
conviction that was a personal realization, a personal attunement with God; and that voice was
heard!
But later on it was found that some people began to speak the language of the conscience, but
actually it was the language of their own conceptions. Some people, by cogitating or thinking
over-much on an idea, or what they deemed to be right, began to assert that it was the voice of
God that was speaking. So in this particular sphere the voice of God became very feeble and
was substituted by the ideational hallucinations of individual men, albeit pious and religious.
Later on it was found that this belief in the voice of God, as conscience, is sheer nonsense.
Many people thought that the voice of God was merely an excuse for perpetrating some evil
deeds. That is, they lost the conception that the voice of God would always speak the voice of
truth, of chastity, of nonviolence; All those
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virtues which we honour as the greatest and highest qualities of a spiritual man.
When power came to play its part, and when the religious man felt that power was much more
important than virtue, the voice of conscience was just eclipsed and substituted by the voice of
the wishes of a dictator or a tyrant or a religious, exalted personage. Therefore they had to
have a series of conventions of dharma, or law, which were intended to curb as much the
tyrant as the ordinary people. It was equality in the eyes of the law that dharma inculcated, to
secure the freedom of every individual from the oppression of every other individual, however
high or however low. So there was this dharma-shastra, the birth of the dharma-shastra.
Conscience was expected to speak dharma, but if it did not speak the language of dharma, it
was not conscience, it was not the voice of God!
That is how they began to regulate conscience. As you know that famous passage "conscience
makes cowards of us all", which Shakespeare has used in one of his plays. Conscience was later
on merely thought of as some thing that prevents us from doing evil, not doing the good. And
so it seems evil doing is good, according to the ideas of power-politics people. Conscience was
suppressed and everybody who spoke about conscience was laughed at. So, as recently as a
few weeks ago, when a person said "my conscience is very clear", on a particular matter, some
of us thought why not place the conscience on the table for vivisection, that is it has to oblige
the law of my rationality. It cannot be considered to be a private matter which has absolutely
no check, and so it has to be proved that it is rational. Conscience, then, must be rational.
Reason, then, became more important than an inward voice. So reason, specially as we have
learnt to know about it in the
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recent philosophic age as the age of reason, we find that reason is anything that can be proved
by means of our perceptions that are our ordinary experience, and not that which transcends
them. Unfortunately our whole conduct and our loss of virtue are matters not for reason to
select out of our experiences, or experiences of conduct. As you all know that the age of reason
claimed that conscience must be the language of reason, and this reason must be something
that produces social harmony, and makes a savage society into a civilized or cultured society.
John Locke, and afterwards Rousseau, tried to show that the terms of the social contract, which
he said makes for political society, are based on reason, not upon revelation. So revelation
went out of the picture and conscience also went out of the picture. And as Hegel later on
proved to our conviction, the institutions of mankind are mere objectified reason to which we
can refer, rather than subjective reason which reasons towards certain conclusions. So to obey
the society and the state, even if it be a police state, that is correct. Obedience is rational,
disobedience is irrational. And the rational is the real, rather than the real is rational! These are
basic concepts, which he gave to us, which reduce conscience to a farce. That is, conscience
was thoroughly disintegrated.
All psychologists know we have a small, funny adage in Woodworths Psychology at the
beginning which is studied elementarily, that psychology firstly had a soul, it was considered to
be the science of the soul. It lost its soul and got a mind, and psychology was called the science
of the mind. Then it lost its mind and has some behaviour of a kind. We all study some
physiological behaviour and call it psychology. Even so, conscience previously was the voice of
God; then it became
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the maxims of reason; and finally it has become nothing but the Vox Populi, the voice of the
people is the voice of God.
The denigration, if I may say so, of conscience, is complete to day. And the voice of the people,
whether it is rational or irrational, is the voice of God. That is the later development, which we
have got. Parliamentary government is based upon that which is rational, and emerges out of
the contradictions of society and of debate. But actually we find that it is not rationality which
is now prevalent but a clash of irrationalities trying to get into a compromise which is called a
medley of conduct. Therefore we are undecided as to what is the measure, what is the point of
reference by which we can act in this world. Is there any fulcrum on which you can base your
whole behaviour? We are a disintegrated people; disintegrated in the soul, disintegrated in the
mind, disintegrated in the body. And if now you see no firm conduct, and religions merely
pamper to these dilations of what I call reason, and instinct, and popular will, one can hardly do
justice to the individual character of the human being whose sorrows are never attended to by
anybody. In trying to bring happiness, we produce unhappiness. In producing more and more,
we produce scarcity more and more, scarcity which ought not to be there logically,
mathematically, unfortunately is there. Everybody knows it.
We know the words of God, but unfortunately God does not speak to us. We know the laws,
but the laws do not speak to our heart. What has happened to us? Please ask! Why is it our
problem, because it is our normal problem. I have seen that it was my problem; and what is my
problem is your problem as well. Taken individually it is the individual that is in difficulties today.
Has he something to live by? Some voice, some truth,
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some rationality, that is not the rationality of the objective society and the social society, but of
yourself. Is there a voice which asks you for your Higher evolution, and gives you guidance for
your own growth in the dimensions of a vertical being, rather than in the dimensions of a
horizontal being. We are all becoming corpulent with the additional tissues of the world and of
society. Everybody is corpulent. Who is straight, shooting like a rocket to the heavens of the
divine? Well, anyway, who can get into one's self? So this was my problem, and, I believe, in a
subtle sense, of every one of you. That is why the eclipse of conscience today is complete.
Nobody wants to refer to it. It has gone out of fashion. And so when Mahatma Gandhi spoke
about an inner voice to which he hearkened during his fasts, everybody laughed at him, these
rationalists, these liberalists, and so many people who are politicians and statesmen, all
laughed at him. Philosophers too! And I believe even religious people said that, because
religious people have felt that all that the conscience has spoken is already in the srutis and
scriptures written down for everybody to read - the revelations of other people. But has
anybody seen that it solves any problem within me, or within you? I do not want to say they
spoke falsehood. They spoke what they knew to be right, and it may be right for us also. But has
it also the sanction of your own inner being, your acceptance, your conviction? So that is where
I found we have to rehabilitate conscience. How to hear the voice again? Gandhi asked that.
How many have been devout disciples of Gandhi, and have been able to hear that voice except
in snatches, and perhaps not with that universality, with that dimension, with which he did? So
we are asked to read his books instead! When can you grow? When you have seen the inner
light awakened, to see, to hear and to follow.
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Now that is where I found if there is some trick or technique by which that inner awakening can
be made, and the conscience can once again come into its own as an inner voice in each one of
you, that will be your formulation of your ethical life on the basis of your own experience. Not
denying the experience of others, but by gathering the higher rationality and a higher
illumination and power which can be helping us to have a more harmonious society than we
have been having.
Conscience has been hailed to be a discordant note in a political society. Conscience is the only
note that can bring us together in a spiritual society. That is why if even politics is to be purified,
this conscience has to come into its own. That is a truth which Gandhiji fully realized and
affirmed. Nobody emphasized it so greatly as he in his own political life, and in his own religious
one.
But the danger has been, as we know, the preoccupation with politics too early. Before it has
become illumined in the hearts of every being, people were gathered and carried away by what
is called the glamour of a conscience of one man rather than the conscience of every man
clamouring for its own, harmonious formulation in the whole.
Now you ask me whether I do believe that these consciences will not collide with each other
and cast shadows on each other. No! If they are taken up to the highest point to which our own
srutis have gone, it is possible to have it. So how to hear the sruti is the problem. How each one
of us is to become a mantra-drishta, how to see the mantra which each one of those people
saw? What is a mantra? The technical meaning of the word mantra, is, that by thought to cross
over. It is that process by which you cross over all the limitations of an individuality, and
separatism, and disharmony by getting at that thought which
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makes for liberation of your Self. If the Veda has been considered to be a doctrine of liberation
and not merely a doctrine of rites and rituals, it is there that we get these things. And any
scripture that has gone up to that point, when it has been capable, by means of the highest
thought, to liberate us and take us beyond it, that would be a scripture and a revelation.
On the contrary everybody is given mantras but the mantras belong to a lower order. So what is
that mantra which we can, and which we are, to get? As this system of Sri Ramchandra's Raja
Yoga fully puts it, the original manas or thought which is first born of the first mind of God is
that which is capable of being the force by which a transcendence of being is possible. And that
force which is qualified by this rhythm, or by its vibration, can not only control your entire being
but reorganize you and prepare you to hear that higher voice of the divine. Therefore this
thought, the supreme first mind of God, or manas, is now being introduced into the abhyasi as
the force by which he can be regulated and taken higher and higher to a point of a direct
audition of the divine. He becomes, then, an embodiment and personality of the divine in so far
as he only listens to that voice as the voice that is within him, and yet transcendentally capable
of applying to everybody; and which he can also make clear to everyone as a liberating
influence in human life.
So, this is the value of the mantra. It is something, which is heard. And you know, of course,
many people will find that what is heard is what is heard from the teacher! And how? Of course
by means of bhashyas and all that! That is why we are called again. Sruti has come to be a
question of a mere repetition and recitation of scriptures. Or, rather, learning the
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scripture orally from the master, and in repeating it again, and transmitting it that way. We are
grateful to these people who preserved the scripture, transmitted in that manner, heard from
the master, learnt by the pupil, and once again taught not by books, but by recitation. Well they
have done that. It has been how we have preserved not only our literature but every other
literature as well. May be that these people did not know how to print books, or may be they
had no writing material or something like that, and that is why they did all that but we don't
believe so. We believe that the highest spiritual truths must be got in a personal way from the
Master who knows not merely the word-meaning of it but also the force by which it can begin
to transform your life.
When we have so many scriptures in this world, what is our problem? Our problem is, how we
can, directly, without the aid of language, go to thought itself. Because language is merely a
vehicle of that thought. And languages can be many, but the thought is one. And this thought,
given by the supreme Master, by God himself, to us, can produce that possibility of an entire
revelation of a sruti in your conscience. And your conscience therefore becomes awakened to a
new dimension of being which is beyond all that we know about society or politics, race or
colour, or any other thing. It is truly universal in that sense, and truly liberating. The literal
meaning of the word Mantra, really shows us the genesis of the idea of a super-conscious mind
filling in the supreme thought into you and working your transformation.
This is the system, without all those things which take several years just to learn even the text
of it, and where the only earnestness is to learn the letter and the sound of it but not the force
by which it comes to transform and lead you to
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liberation. Shri Ram Chandraji, my beloved Master, has shown that this process of a higher
vibration, which may be accompanied sometimes by sound though not always - it comes as a
vibration and it is translated into sound very much like, I think, your receivers converting the
vibrations into sound - if that possibility occurs, then a man becomes a super-auditional man, a
vedic seer, a Rishi. Or he may become one who merely sees-a mantra drishta, he may not hear,
he may see the mantra. That is another possibility. He sees the darshan, I mean this higher
truth, and it comes to him in that form. So some cases we have, I think due to suggestion and
other things. Some people have created imageries of this vision and given them forms. But
really if you go backward you can dissolve them into their original components of waves and
vibrations. It is a more primary fact in higher reality. So if you look into this aspect of the
mantra-drishti and mantra-sruti, you find that the consciousness grows into these dimensions
under the guidance of the Master of this system. It is very easy, for the obvious reason that
what is introduced into you is a living breath, which the Upanishad puts very neatly
"Keneshitam patati preshitam manaha
Kena prana prathama praiti yuktaha.
Keneshitam vachamimam vadanti
Chakshu, srotram, ka u devo yunakti"
What is that force by which I see, I hear, I speak, I mind?
Srotrasya srotram manaso manoyad
Vacho ha vacham sa u Pranasya Pranaha,
Chakshusaschakshur atimuchya dheerah
Pretya asmallokad amrita bhavanti.
That is how the Kena upanishad puts it. That is why what is designated as the Pranasya Pranaha,
the breath of breath, is

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also chakshu of chakshuhu is also the srotra of the srotra, and the vak of vak. So it is that force
which we call the Pranasya Pranaha, the supreme force which we call the Manas which later on
became degraded into reason and all that. This is the original concept of it, and it is, by the
great Lalaji, mentioned as component At-man, Brah-man-'Man' is used there as designating the
supreme first mind of God. He has written it in his studies on Vedic knowledge which was
published in the "Sahaj Marg" in Hindi and Urdu, I believe. Now that is the position. If you take
that point you will find that this concept of mind being capable of being seen at that level,
heard at that level, lived by at that level, that is actively, dynamically participated in; that is
lived, and spoken of at that level, indescribable though to us. It is at that level described in a
different way as amenable to that consciousness, and in tune with THAT consciousness, with its
own vocabulary or dictionary, if I may so put it, which they call the nirguna of the higher order,
or the nirukta; and all vyakarana, the grammar of experience, everything is there at that level.
But since we are today looking for what is called postvedic grammar and dictions and all that,
we do not know anything about this sruti. There is a distortion. If you can once again recover
that consciousness, that Conscience as I may put it, which is verified within by each one of the
mantra-drishtas and the great mantrikas, we have the recovery of conscience practically made
by every one of us. The recovery of conscience, then, in this sense of a word of the voice of God
within us, of the Ultimate within us, is an absolute necessity. And it is not beyond our reach, nor
should we think it is a desperate point that we can never get at that kind of consciousness, that
we cannot become rishis, that we cannot
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become 'kavis'. One man asked me 'If those people have failed, what can I do?' Where they
have failed, these have been stepping stones for us to go beyond. Their failures are our
successes, or preparations for our successes.
That is why our past is merely something on which we build our future! Don't think it is
something to be destroyed by us! Even if they are rubble, you can yet build on that. By what?
By the discovery of the inner consciousness which is a living force, a creative and dynamic force.
This same mantra was, at one stage, called the tantra. There is no mantra without a tantra.
Here, again, if I want to go back to the meaning, what is that Tam which I have to realize as the
Ultimate? That is That! Tat tvamasi - what is THAT? Realize That and take it back, and by that
you cross over. Here again my Master has given the meaning of the Ultimate as Tam. The name
of it is Tam - THAT. You cannot express it in any other languages. You cannot call it aham, you
cannot call it tvam. It is THAT. That-if you cannot get THAT, and that is the Pranasya Prana
which he offers in his Pranahuti, into every one of you, then that little flame, that little light,
that little word, gets projected into you and speaks from within you. Then this God is reborn in
the souls of men and conscience has a real light which will be enduring, which will be unfailing.
Then you have a fearlessness, which is beyond all compare.
It is one of the great attributes of man that he is always in fear. It is the great attribute of a God
that he is fearless. The Divine gives fearlessness as Rama in the Ramayana said,
"Abhayam sarvabhutebhyo dadami, etat vratam mama"
I can say that abhaya is something which I give - fearlessness - not merely security from
suffering. I give you fearlessness from every element - sarvabhutebhyo-from
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every element, and from every creature in the universe, gods and men, plants and vipers. If one
can give you that, he who can give you that must be a God, is it not? That is how we designated
Rama. 'Abhayam sarvabhutebhyo dadami etat vratam mama', now he who can give that, as
Plato said, walk with him unto death, unto eternity. Such a one is amongst us today. I humbly
submit that here is a Personality who can give that living force into you to awaken the mantra
in you, and the tantra in you. And all that you are needed to do is to surrender to that force by
which your whole life may be not merely re-illuminated, but also guided in the most highly
ethical sense of the term.
When Frank Buchnan, in his Moral Rearmament movement, tried to say that our society and
the universal society can only be brought into a moral position by involving the divine or God
every day, (by which alone you can live) he was uttering a truth of very great significance for
most people, who had forgotten how to rely on God. They had relied on the scriptures and on
this and that. He quietly said, sit in prayer every morning and ask of God what I shall do, note it
down and do it without any question. That was an appeal to conscience, if I may put it to you.
That was an inkling but how far does it go? If morality is merely social amelioration and acts of
kindness, I have nothing to say against it. It is very good. We can do MORE than that when we
awaken the conscience a little more, not merely by habit of practising in the morning, but by a
living transcendence over the conditions in which we live; by bringing in the highest force
possible, the same revelationary force by which a Mohammed saw, a Moses saw, and our Vedic
seers saw, the great Zarathustra saw, or a Confucious saw, all that we go beyond. Because
there is one common factor, unless you yield
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yourself to the divine, the divine does not mould itself into your pattern. So is this
consciousness, if you can only submit yourself to this great experiment in divine living.
Conscience can once again come to its pristine, real meaning and not be what it is today, a
laughing stock of everybody.
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Speech delivered at "Gayathri", Sri Ram Nagar, Madras-18, on 10th January 1968
It is well known that Raja Yoga is the method followed by this system of Sri Ramchandra, but it
is a Raja Yoga that has been taken away from the hands of monkery, I mean from monks, and
other people who have renounced the world and are thought to make yoga their special way of
attainment of the Ultimate. I think that this system radically tries to snatch away the initiative
that has been taken on this subject, and on this method, by the monks (those ascetic world-
renouncers) and has sought to restore it to its proper place in the life of the ordinary man, the
householder. That is not a small thing, for, for nearly two thousand years, the monks have
specialised in certain odd techniques called, apparently, yoga, but which had hardly related
man or his soul with the Divine being who is the maker of all things in this universe.
The renunciation of life and its values might have sounded very necessary to people
accustomed and habituated to that way of thinking, but it has been discovered by some of the
finest minds of the Vedic period and of late that the way of life, taught by the monks or the
world-renouncers, is thoroughly wrong. Firstly because it denies that the Divine has any sense
in creating the world. It denies that the Divine being, or God, or the original Reality is fully and
perfectly aware of what it is doing. It condemns God to be the creator of a world illusion. It says
that life is fraught with all sorts of miseries and, therefore, life itself has to be renounced.
Having been accustomed to this way of life we have always sought to run away from life in
order to realise God. Well, you know what the results have
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been. Yoga has always been looked down upon not only by the householders but also by the
house-wives, and every man who had some feeling for practising yoga was looked upon
suspiciously by his family, and by society also.
During the last one-century we have had some people denouncing the whole practice of
vedanta which centred on the twin principles of vairagya and dhyana, whatever they mean. The
correction that was sought to be made by the Indian reformers during the past one and a half
centuries was directed towards an attack on the vedanta which counselled renunciation of life
and its values. Undoubtedly there has been a strong movement which sought to defend
vedanta and the way of renunciation. We have, therefore, had quite a number of institutions,
philosophical treatises, eloquent and powerful speeches trying to defend an absolutely
unconvincing Vedantic way of life. I mean that vedanta which tried to promulgate that doctrine
of world-illusion, and sought to attain moksha or freedom by the renunciation of all world
values.
Now if this was the condition, and we found ourselves defeated politically, and defeated
morally in our lives by the promulgation of these doctrines of the vedanta of the particular
brand which I mentioned, it became clear to many of us that we want a world-affirming
philosophy rather than a world-denying one. And we wanted a philosophy which will connect
us with God in the aspect of his creative joy rather than his uncreative misery and illusions.
Now if we study the tendencies in the several movements, on the one side we have Ram
Mohan Roy, Keshab Chandra Sen, Tagore, Sri Aurobindo where you will find the world
affirmation more important, rather than the world-denying Ramakrishna-Vivekananda school
on the other.
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Today in a world where our world-values have to be sublimated and divinised, it becomes clear
to us that we must try a way, which will put us into direct contact with the ultimate Reality. I
can mention, in this context, the studied efforts of many of these reformers, whether of the
rightist or the leftist variety, the illusionist and world-denying philosophy, or the realistic world-
affirming philosophy-the fact that they thought that man was more important, and that the
service of mankind is higher than the service and knowing of God. Well, we know what this can
lead to. We have many people who think that it is enough if you serve mankind in order to
attain the Divine. The specious reason is that once you try to see God in every human being it
would be enough to cultivate the habit of seeing God in everybody, and serve the God in
everybody. Theoretically it sounds well enough. Practically, you do not know what service you
can offer to the soul of each individual. I do not know what justification there can be for the
type of service we are trying to render to mankind; and whether these several schools or
systems, or these eloquent versions of the vedanta have uplifted man to a higher degree of
consciousness and concentration of universal values. One idea has at least been missed -man is
NOT perfect, is NOT the embodiment of God as he is at present; he has yet to become the
embodiment of God, has yet to become the temple of God. A stone taken off the street has got
within itself the potentiality of God - and therefore the worship of every stone in the street,
prostrating before it if you can! Would it be an argument? If ever you have any fancy for
worshipping idols in the temples-well I think there is a process of consecration or deification of
a stone. And so also unless you can deify man you cannot worship him. And what is the process
of deification of man? I consider
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we have missed our whole purpose in the religions when we have taken man at his worst and
thought that he was God himself. We have yet to develop man as the embodiment of God. We
must make it possible for every human individual to be divinised, to become an abode of God.
And how this is possible by the service of man in the hospitals, the service of animals in the
goshalas or in any of the pinjrapoles, or any other leper-asylums I do not know. Whom are we
trying to sell, let me know. But that doesn't mean that I am harsh. I don't want you to be harsh,
I want you to be kind.
Everybody must be taken on the higher way, and the force that can be given to every person or
every bit of the universe is, to make it Divine. Have you achieved it by your process of serving,
by your process of useless love, which keeps men as they are and perhaps degrades them by
the humiliations that you inflict on them by serving them? I don't know how you would relish
this phrase-the humiliation that you inflict on every individual by serving him, by keeping him
down to the state to which he belongs rather than lifting his vision to the state to which he
should aspire.
Now if you can take it in that way and in that measure, yoga is not for the weakling. Yoga is for
divinisation of man; to make him more and more worthy of his great heritage and possibility,
namely that he is, in fact, in the process of evolving into, of unfolding himself into, the Divine.
And what is that process? What is that alchemical touch, which can transform man from the
beast, he is, a man infirm in every sense of the term, impotent, against himself, and raise him to
the level of a divine, peaceful, harmonious, integrated Mahatma. Not everybody becomes a
mahatma by having one virtue. One must have all the virtues to be really called a mahatma.
And that doesn't
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mean that I have a criticism to make against the series of names that are being given to all and
sundry. We have yet to develop the full possibility of the human nature. And I believe it was
fully recognized by the great work of one of our most illustrious men that all life IS yoga, and
you must practise yoga for life, for infinity and the Divine. This was a voice, which was spoken
by Sri Aurobindo, and I have no hesitation in saying that it was a profound truth he told us
rather very early at the beginning of this century.
But I am afraid that the great promise that his philosophy gave to us, and his yoga gave to us,
has not been as successful as it should have been. Why? Firstly the reason is that he somehow
thought that a penultimate reality is more important than the ultimate Reality, and that the
ultimate Reality will abolish our whole being if it came to participate in the life of every one of
us. And the penultimate reality which he had before him, what he called the supermind he
thought would do more work, and also show gradualness in the evolution of the divine man. I
am not sure whether his optimism was justified. I have every reason to think that it has yet to
be justified.
In the meanwhile the great founder of the Shri Ram Chandra Mission who is seated by my side
has shown that really the ultimate Reality is the only force that can lead us to the Ultimate
reality of our being. Any penultimate reality will give only a penultimate result-an imperfection
which would have scored us out of reality. And it could not have transformed us, as we would
have wished it to; as the great Vedic seers wished it to. Despite the appeals to Veda, I have my
hunch that the ultimate truth of that reality was not fully grasped by that great seer. And so my
search, I should now add my personal note, led me to the feet of this great personality who
promised that we shall
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start with yoga, but with a yoga that is more dynamic in its nature, more perfect in its
possibility, more simple in its practice, and certainly more profoundly elevating than any other.
And that is why he asked, what is the index of a consciousness that has met the Divine? And I
can honestly tell you the first index is the calm that settles on you, the silent mind. The silent
mind is said to be the most difficult thing to attain. Well it was felt in the experience of most of
us; even the first initiate on the first day might feel that the first is the silent mind. And then a
deepening, a widening, and a certainly more illuminating mind begins to operate. It is no longer
with the human mind, with all its dialectical contradictions, that we are dealing. In fact, the first
sutra of the Yoga - "Yogascittavritti nirodaha"-happens at the very first, and it is the very first
sutra of Patanjali! Which shows that the very first thing, if you have had yoga, is to get this
silent and calm mind. And it is not an unconscious mind, please note that. Nor is it a purely
conscious mind. It is neither. It is something which hovers a little above the unconscious and
the conscious minds. A different mind begins to operate in our consciousness. In one sense if I
were to be adulatory about the achievements of some of us, I should have said our mind is
something very different from the minds of other people, and we are quite a different species
already. But I wouldn't harbour that peculiar claim. I would rather say that we have started on
the real journey with the yoga which the Divine has initiated in us by the specific principle
which He has brought into being, namely the principle of Transmission of the Divine thought
which would become our Divine mind, and grow in that light and by that force.
Now, here, the service of mankind becomes very different. You find that the moment this mind
is introduced into the
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consciousness of any one of the persons who is suffering (it is mental torture more than the
physical, or as Nietzsche would say, it is better to suffer physically than mentally), if you can
give relief to the mind, remove it from its fearful concentration on itself, and try to develop a
fearless life, then you find the starting point of a real spiritual revolution. The spiritual
revolution is started by the introduction of this new consciousness. It is not radically different
because it is the primal consciousness, the Divine consciousness which, somehow, by a series of
degradations or entropies has tended to become what it is; materialistic, mechanistic, and
certainly a consciousness that is in holy fear of itself. Why does a man become unconscious?
Have you asked that question? Why is he afraid of remaining conscious? No wonder a large
number of people have dopes, night-pills and so on just to become unconscious because they
are afraid of their consciousness. Have you ever seen this as the type of man whom these
people want to cultivate in this world as the perpetual humanity, which we shall have to serve?
That is not the humanity that we would like to have. I have a greater ideal of humanity. I feel
that man is something that is essentially capable of becoming Divine. I really hold that
everybody can become a temple of God. I would not say 'temple', because I hate the
mechanistic concept of life. I would say he becomes the body of God, living and moving and
having his breath and being in God. A temple is too mechanistic a conception for me, even just
like an icon or idol. I would like it to be something more dynamic, more creative of happiness
everywhere, harmony everywhere. I would like to feel life everywhere. And if necessary I would
like to see even the stones dance with life of a higher order, which they can and do in the hands
of a real artist.
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By what force can that be done, except by the Divine force. And they have stated that to bring
down the Divine force all the Bhagirathas' prayatna must be necessary. All of you have heard
that story, I am sure, of Bhagiratha getting the heavenly Ganges after a large number of years
of tapas and penance and all that. In Kali they said that the very name of God is enough to
make you realize freedom. I think there is some truth in the second statement. But what is the
word of God, which you would like to hear? What is the breath of God, which will make you
eternal in life? And which is easily available? Which man has presented this particular thing as
the easiest thing you can have, the simplest thing that you can possess, receiving which it never
leaves you, nor you leave it?
I consider that it is to the merit and the supreme glory of Shri Ram Chandraji that he has been
able to give to us in a simple, direct, unostentatious manner, something of that light, of that
light or lightness which goes with Divinity. And in the hearts of every one there comes a new
joy, a new delight. This I have experienced, and I have shared with some of the many very good
people who are sincere about it, and they know that this is not merely a claim I make but a
reality which they can also feel, if they wish it. Now this simplicity with which the Divine comes
to us shows that ultimately the Reality is simple - philosophers make it a muddle. 'Ekam Sat
Viprah bahuda vadanti' - the Vipras, you know, are philosophers! Very learned people whose
dictionaries are full of multiple names for the same thing. So much so that translations are
egregiously mistaken. So this is how people have been very pompously learned, without the
simplicity that comes from the heart and flows into Reality. Who is the greatest illusion maker
in this world except a man who dabbles with words?
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Now we are in touch with Reality. Even this evening one of my friends petitioned my Master to
give a speech. He said, 'well, I have given it to the philosopher who is seated by my side!' I think
I will just take a little liberty to decry myself. Now here, I say, Reality is so simple that it is
beyond words, an act of Love or self-giving, which is the meaning of love. Giving of oneself and
one's whole life breath for the resuscitation of man into God. If that can happen, what more
miracle do you want? What is there that you want greater than this service which he is
rendering to us. Shri Ram Chandraji always makes it very clear 'Can I be of service to you?'-That
is the way he speaks, and to that which is the real 'you', which can grow, which can get the
peace which is necessary for our very sustenance and existence. And a continuous process of
self-giving of himself to every one of us, not only to one man. It cannot be said that I am the
only chosen man of my Master; everyone is chosen in this world who has chosen Him. There is
no partiality, there is no hierarchy except one, namely, as is the intensity of your aspiration, so
is the amount or the quantum of his help given to you. If this can be understood, anybody can
test him at any time. Here is life, which is Yoga. It is a connection with you, which he establishes.
It is difficult for you to establish a connection with the Infinite, but it is easy for the Infinite to
establish a connection with you, the finite. That is why he says, Yoga begins not with you but
with God. Who loves you? Not you, but He who loves you. 'Anbe Sivam' they said! Well, I don't
know what they meant, but this is what I mean. That love that purifies you, that sanctifies you,
that divinises you, that looks after you morning, noon and night, as the breath of your breath,
as the life of your life, this is what I feel to be the real Yoga, real union. A permanent realization
of His presence in
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you, about you, around you, sustaining your very life. I feel that this is the most important
contribution that this great personality has made to us, and is doing to us. I have no doubt that
He has been so simple. No one can say that he cannot be met. He is not cloistered in any room.
He does not want to speak much because he wants to do all. Men who speak much hardly do
anything at all! And I don't know why he practises it to perfection. But anyway if you meet him,
not at a public meeting but privately, you will find him quite as loquacious as anybody else.
So the service of humanity with which I started embraces the largest amount of help that we
can render to man to get out of his misery, the present misery of his mental conflicts and
complexes, and the future misery of a bad destiny. You know, in this country, we all believe
that rebirth is one of the worst things that can happen to us, not because it is bad, but because
we do not know what will come next. And that is the reason why we are afraid of rebirth. But
there are many people amongst us who are so cocksure about their next life, that they do all
wrong things now, hoping for the best. I do not want you to take either course. I believe we
have a future. I won't say future birth! And if there is a rebirth it need not be in this particular
condition again. It may be possible for us to go beyond, and not come back to this earth
consciousness, and move towards the Divinity as He is in Himself, for, all that we get in the yoga
today is the Divinity as He is for us here. And that should give us a large amount of aspiration to
find out what He is in Himself. That curiosity should come to us. Yes, He has come to us. He is so
kind, so gracious, so much of everything. He gives us peace of mind. He has put us into contact
with the universal consciousness or universal
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unconsciousness, it doesn't matter which.
But what is He in Himself? Has any one asked this simple question, what God is in Himself? All
of us speak of God as He is for us and what He ought to be for us. Have we ever asked ourselves
what He is in Himself and for Himself? Now that is the way of a higher evolution. When you
leave this body, or even when you are in this body, if this curiosity or an aspiration to know God
as He is in Himself comes to us, we find that we are led up to the higher and higher
consciousness till finally we reach the Ultimate - the Divine as He is in Himself, and not as He is
for the last term in evolution, namely ourselves.
Now, at that point, as Shri Ram Chandraji puts it very clearly, you need not come back to this
earth once you have taken the human life and gone beyond. There are many speculations
whether man will be born as an animal when he dies, or can be born as an animal and it all
depends upon the aspirations and love that man has for animals or others. If a man loved his
animal, then he may be born as an animal, and the story is of Jadabharata in our own scriptures.
So we are asked not to have too many pets about us, and to devote our whole time for the
upbreeding of those things. They are very good, no doubt, some of them. They may be some of
the human beings who have taken that birth, and be domesticated with us; but that is not an
ideal which you should have before you. Now if you drop that point and you seek man in his
higher evolution, as one who is conscious of his higher destiny, and that he should not return to
the human level, then his consciousness is taken up by the Master. Not only in this life, but it
goes along with you till the last point of the Divine is reached. It may be asked whether it can be
realised within this lifetime. That is, can you know God as He is in Himself even in this body?
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According to Shri Ram Chandraji it is possible to have the Ultimate experience of God within
this body. Because if the Yoga is to be perfect, and is perfect, and if the force that is introduced
into you as the Divine thought in transmission is really to fulfil its final and perfect purpose,
then it MUST lead you to that Ultimate point. The ultimate truth must meet the ultimate Reality.
This is possible, and one of his endeavours has been to show how that is possible in the lives of
some of us. I hold, with all humility, that to a large extent he has made it possible for my
humble self to experience that point. And of course I am no exceptional man. Every one of us is
exceptional to God, provided we can dedicate ourselves to that discovery and attainment. As
he put it, 'I am always waiting to serve people in the higher reaches provided they give me the
opportunity'. They are written in his works, and I know that he means it. Again and again he is
looking out for men who will give him the opportunity to take them to the Ultimate point-The
Divinity. Well, here is a challenge to the human consciousness. All that I can say is, he puts it so
humbly but so firmly that have no doubt that he means it. If one could offer oneself to him with
all the love that he is capable of, which may be just very much less than what he has of his love
for you, then the transformation of the human nature into Divine nature, even whilst we are in
this body, is possible. Yoga, then, would be complete in a double way; a union which you have
started with him by acceptance of Him, and a dedicated endeavour on his part to lift you up to
the highest levels - the two things can be side by side and operating simultaneously, and would
bring about the final supreme result. Here there is no need for metaphysics, not much of it at
any rate. The assurances are, firstly your goal must be there. You must be
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definite that you want to reach the Divine nature and the Divine state, which is a possibility
within your hands. Secondly you must accept, for what it is worth in the beginning, the
guidance of the personality who can put you in touch with that consciousness and guide you on.
Who is watching over you, whether you are before him or not before him. Who practically
demonstrates his omnipervasive capacity. Distance or time or condition do not seem to impose
any limits on his capacity for transmission. This is my own humble experience about him. And in
my work I haven't found any restrictions on this consciousness. Thirdly, you must know that this
guide is God Himself who has condescended to take you up. And that is why he can take you to
God. The God alone is capable of leading one to God. But don't impose any strain upon your
consciousness, at the beginning at any rate. There is no question of your immediately being told
'well your guide is a God, and you must worship him as a God'. Please, your guide is a guide he
may be a God, but use him as a guide. Now if you can take that practical attitude without a
metaphysical fear'complex about God, His sovereignty, omnipotence, creatorship and so on,
you have a friendliness that comes with God, an associateship with him, a fellowship with God,
and that makes it easy for you. There is no imposition of any doctrine on you, or dogma. There
is only one demand, do you desire the Ultimate? Do you wish to get rid of your tensions?
Would you like to evolve into a greater and a higher life? Are you willing for the adventure and
experience into infinity? If you can answer them in the affirmative it is more easy for you to
attain the Ultimate.
Here there is no need for us to criticise others, for all of them are, in one sense, included within
us. But there are
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obviously features in our practical life, or in our traditions, or our habits and modes of thinking
that prevent us from accepting simplicity. We think the simple cannot be true. We think that
which is had cheaply cannot be worthwhile. My Master is anxious that he should be both
simple and cheap, in this sense that anybody can come to him, no demands are made on him;
in fact I have known that he has been anxious to help others and say 'well these things do not
prevent me from helping you'. So he has offered his own services many times, he has been free
with his money and with his time, trying to go and help people who are in need of him. That
shows not merely a natural generosity but an intention to show that God, as in Tagore's poetry,
can work anywhere. It is only the proud scholar that is afraid of moving anywhere. And since he
holds that he is no scholar but a practical man, he is available to one and all. That makes it
difficult for many people to accept him as really a person capable of leading us to the Ultimate.
But since we are discerning people, and God has trained us in the ways of simplicity, to a
certain extent, we in India are able to see that the most simple person is likely to give us the
truth, rather than the most complicated man.
My own experience of my Master has been that he is more simple than I ever thought
simplicity could be. And that is why he has endeared me more than I could myself understand.
And sometimes I was really afraid whether his love was a bondage to me. Well the word
'Bandhu' is one who ties you up - a relation. Now I was thinking whether my Master is a
'bandhu' in the sense that he is binding me up. But one thing that I realized was that there are
bondages which limit us, there are bondages which free us. And all bondages do not fall into
the same class. Here is a personality that was out to liberate me
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at every step, and if I felt bondage, he was able to remove the bondage at once, just as he
removed my tension. But this is a superior, Divine bondage to a man who felt that it is through
freedom that we realize freedom, and not through bondage. The means and ends must be of
the same order. Liberation alone, freedom alone can lead to freedom. Yoga of freedom, as I
may describe this particular process, reveals to me that God is absolute freedom, and that is
why if I want liberation, I have it the moment I touch God. In fact my liberation started the
moment he began to touch me. I have never had after that any bondage, bondage to idols or
bondage to ideas. There is only one thing that I had - freedom! And I feel that this supreme
simplicity of freedom is necessary for every man in this world so that he can make the world
free, and a place where human individuals can grow to their fullest Divine stature.
We need this message of a peaceful, integral transformation of human nature in terms of
freedom; at first realised in one'' self, afterwards in the life of the community itself, for which
we lay, at the very beginning, the foundation in the quality of our Satsangh, where we train
people, and we train them in freedom. So the subtle way which is practiced in this system really
gives meaning to many of the rites which you have locked with you, which have become
mechanical. And then we find naturalness developing in us, a divine naturalness! It is true that
the highest of man may resemble the Divine, but we do not merely say that the highest of man
will resemble the Divine, he CAN become Divine. The transition to Divinity is something natural
to us. And we consider that it is a naturalness that comes from above rather than enforced
from below. That is why I feel this marga which is called 'Sahaj Marg' appears to me divinely
natural, so natural that it is imperceptible, also, by us. And
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The Service of Man
here there are no impositions from without, and sometimes not even impositions from the
Master. There are, of course, in this system some 'don'ts', or 'do's' called the Ten
Commandments, but if you look at them carefully they are merely a statement of what
naturally we do when we accept this Divine way of life. It is not necessary for you to have the
commandments before you. It happens naturally and gradually in your life.
The acceptance of God in everything that you do becomes so natural because the
consciousness that has been introduced into you begins to work naturally in you, in the very
blood of your being. For it is introduced into the heart. So you will see that this methodology
which has been given to us is, firstly, simple; secondly, natural; thirdly, transforming; finally,
Divine. All this we owe to this perfection of the technique of yoga which has been made by the
founder of this Mission, Shri Ram Chandraji under the Divine guidance of his own Master Shri
Ram Chandraji of Fatehgarh called, otherwise, Lalaji. So we ought to be grateful to these two
personalities for their continued guidance of the yoga which has been so helpful to so many of
us who have had terrible mental and vital shocks. It is there that we find the pathological
approach of this system efficient, and almost instantaneous. Even as a mere medical therapy
for the mind diseased, it has been profoundly transforming and calming in its effect. So from
the actualities or the practice of this system I can firmly and confidently say that it has a Divine
future in the lives of men, and the service of man is better done when this service is done for
the upliftment of the human soul to the Divine nature. Any other type of service may be good.
It was well recognised that the highest service that we can do to man is to make him conscious
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of his divinity, or Divine possibility. But since it was conceded to be very difficult to convey this
particular doctrine to others, they thought it is much better to feed the body and then, through
the body, get to the soul. Well, sometimes it happens that it is putting the cart before the horse.
I don't say in all cases, but sometimes it happens. To avoid that negative possibility, we take the
first stand that we shall serve with the aspiration to serve man, atleast those that have been
given the capacity to serve, by means of the practice of this transmission. These people must
make every endeavour that they can to make for the transformation of man into his Divine
nature. This is a suggestion, of course, to the Preceptors of this system. Let them not lose sight
of the fundamental work before them, and on the part of the abhyasis, my earnest wish is that
they should co-operate with the Preceptors in aspiring for the Ultimate service they can get
from their Preceptors. Well that would help us in producing a real 'renaissance'-I won't call it
revolution, for it has got its own peculiar meanings in the present context. I would say
renaissance, or the rehabilitation, or the enthronement of God in the heart of every man and
woman, and child, I should add.
This is a great destiny, and I feel profoundly proud that I am associated with it, with its work,
which I shall continue to do for my Master.
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Transmission in Sri Ramchandras Rajayoga
Transmission in Sri Ramchandra's Rajayoga
Speech delivered at 3, Sir T. B. Road, Allahabad on 8th April 1968.
I am profoundly grateful for this opportunity to speak to you on the great work, which Babuji is
carrying on in this world. His present work is to disseminate the practice called Sri
Ramchandra's Rajayoga, so that not only we who are citizens of India but the whole world may
profit by the spiritual work. Ultimately the aim is to have a new type of people who might be
called divine, who live the life of God on earth, and make the world a better place and a happier
place to live in. For this purpose he has propounded a system of yoga, or Divine connection or
union, which would moderate the influences in this universe and normalize our lives.
We are living in extraordinary times and the world is seething with tensions of all sorts which
are results of great upheavals in the field of politics, of racial relations, of communal relations,
of familial relations and also individual relations. In the fields of industry and in the fields of art
you have the same confusion and tension, and there have been many misinterpretations of
innovations which are considered to be creations-indeed very perverse many of them-and that
is why we are not able to distinguish between the true and the false, the beautiful and the ugly,
the good and the bad. And in this great confusion we are trying to create more tensions by
emphasizing differences rather than unities. The struggle for unity, again, has not been well
conceived. Unless the mind of man changes and his personality is transformed to become
harmonious and integrated in the real sense of the term, that is to say integrated from above
rather than integrated from below, we are bound
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to experience more shocks. It is in this context that the Sri Ramchandra's Rajayoga demands
our earnest and urgent consideration.
The Sri Ramchandra's Rajayoga is, in one sense, the ideal towards which all yogas have striven
but have missed. We all know that there have been several kinds of yoga, and Raja yoga is also
considered to be one of them. We start with Karma yoga, Gnana yoga and Bhakti yoga. And we
consider that these are practicable to all of us. However, we know that the sannyasis have a
claim for Gnana yoga; Bhakti yoga is intended for people who are uneducated; and Karma yoga
for all and sundry. But in ancient times Karma yoga demanded a knowledge of the technique of
rituals; Gnana yoga wanted a competence in certain matters; and Bhakti yoga also wanted
competence in certain other respects. But thanks to our modern reformulations of ancient
yogas, by very well - meaning reformists, we have lost the meaning of Karma yoga, Gnana yoga
and Bhakti yoga. Karma yoga is social work. Gnana yoga is Modern Philosophy, and Bhakti yoga
is mere bhajan. May be that all this may lead to something good; I do not deny that each one of
them has its use in a limited sense. But, by and large, many of us have felt that they have
become meaningless as ideals to be pursued and coveted. Therefore, we have been searching
for a real yoga, but here again we have met some people who have stated that the Raja yoga
propounded and practised by the sannyasis is an exclusive preserve of sannyasis alone, because
vairagya is demanded as a condition, giving up of all activities is very necessary. A state of
thoughtlessness must be introduced by force and by practice. And all types of disciplines are
necessary before you can have union with God. You all know about that other yoga called
Hatha yoga. It is a peculiar
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and arduous training of the physical body, requiring a tremendous amount of patience, and I
should say forbearance. We, therefore, found that Hatha yoga, again, is unsuitable for the large
mass of mankind.
Now we have Tantrik systems, which have developed several kinds of techniques, occult in
some sense, mysterious in another sense, entirely nauseating in a third sense. And revolting
also. All this has set intelligent man, the thinking mind, a task of finding out how to connect
oneself with God. Much better was it to deny the existence of God himself. But then God
cannot be dismissed by merely saying that He does not exist, even if that contention is
maintained with the help of proofs drawn from natural history and materialistic sources. We
somehow believe that there must be a supreme force, which is operating in every one of us,
making us live the life, but unfortunately somehow, for some reason, whatever the reason that
man may try to give, the flow of that supreme energy into us, or that supreme consciousness
into us, has got arrested, and we feel as if the sap by which we have been fed is almost running
dry.
Therefore, we wanted some one to give us the nature and the manner by which that Supreme
Being can be first connected with us. We find in the message and the method given by Babuji
that not only is it the most simple thing available to us, and ready at hand, it is something that
will do the work and the task to which it has been called. Raja yoga, which he has said is really
sovereign yoga, is a yoga where we start our yoga with relation with God rather than wait for it
at the end of a long and arduous apprenticeship or discipleship, or Tapas. Our tapas begins with
the help of God; under the guidance of God; under the guidance of the Supreme power which
goes
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on giving us the force and the power and the ability and the capacity to absorb the Divine
element within us. It may appear strange, but it is a fact that the most distant Being, and the
highest and the Ultimate Being, has been lodged in the very cave of our hearts, or rather can be
lodged there. We are yet suffering from the view that God is some one who is afar and apart
from the reality or the world; that logicians non-mystic view that God is far beyond us; man's
finite mind cannot grasp it. The Vedic seer was much bigger in this concept than these little
logicians of the Nyaya school.
So God can be brought into the heart of man. Not only can He be brought, but He is willing to
come in if you can call Him. You can give an opportunity to Him; but your idols of the cave and
the idols of the tribe and the idols of so many sorts prevent that God from entering your heart.
Our conceptions are like walls raised between Reality and ourselves, and since you cannot
break the walls yourself, somebody has to make holes in the wall you have created. And that is
the function, which befalls a teacher of Yoga. He has to pierce through your walls of
misunderstanding, of obstruction - the sheaths, which you have raised between Reality and
yourself. Well, I do not enter into the discussions or the descriptions as to how these walls have
ever come between God and us, both from within and from without. The imageries may not
help much, but we know that going outward and outward we do not come across Reality, and it
is rather difficult to go inward and inward to probe into the depth of Reality.
Well, these have confronted people and produced all sorts of tensions, and when we can go
neither inside nor outside, our concern is with our neighbours against whom we make all
complaints and spend our whole lifetime in beating each other,
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and quarrelling with each other. In fact, we are indulging in a very senseless play because we
have no other place to go towards. That is why the confusion today is we have not been able to
go either upward or inward, or even outward properly. All our knowledge of the world has not
opened us up. All the scriptural literatures have not helped us. They somewhere show a dim,
far-off glance of an infinite beyond, but of its possibility here and now we have hardly any. That
is the reason why this Raja yoga was propounded by Shri Babuji. For him, as I said, the easiest
thing is to get the highest consciousness into you. I almost venture to think that that is the
bringing of God to his home in the heart of man! And this is done in a simple way taking the old
system of trying to bring the ultimate manas, the first thing that is brought out in creation in its
nascent form, and introducing it into the heart of the little, blindfolded and severely
ensheathed mind of man, and it can do the job well. And when that Supreme Mind, the mind of
God - of course God Himself might have no mind, but He uses the mind in his creation, and that
mind finds its affinity with the mind within us, of which it is a product-when that Supreme mind
is introduced into the heart, this little mind joining with it enjoys a peculiar sense of release of
tensions; a kind of unsheathing of the sheaths seems to happen; a penetrating beyond the
walls that have been raised by you, so that it can flow out and flow within. So tensions are
removed at once. And man has a gaze of the Infinite, which he pursues afterwards with
tremendous devotion. The bringing of the Highest consciousness or mind into the heart of
every individual is done by a special process which was, at one stage, common knowledge to all
the great men, but which has since been forgotten. It had to be brought back. And now it had
to be brought back under circumstances
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which are quite different from those ages; and for this purpose Babuji has devised or invented
a method by which it could be introduced with the least amount of sophistication; the least
amount of knowledge on your part; or even faith, as he puts it, or any duty or work that you
have to do, in the sense of a ritual or rite. It is done simply, by merely sitting before the Master.
And the process by which it is done by him is called transmission. Once this transmission takes
place, the mind within opens up towards this new frontier. Calmness settles on it. Harmony
seems to develop between himself and his members. And afterwards he finds it developing in a
larger sphere. Even natural events and oppositions yield to this new force introduced into the
heart. This is the power of transmission which Shri Ram Chandraji-Babuji-has perfected, and has
been using on all types and grades of people-intellectuals, non-intellectuals, learned men,
ignorant men, the rich and the poor, without any difference whatsoever. And the results have
been, from my own experience for the last twelve years, uniformly of the same order-the de-
tensioning of man.
It is not that you will see God face-to-face as some might say. There are no visions offered; and
there is no need for visions in this marga. Experience is not vision. Vision is only one type of
experience. Experience is much deeper in the heart; and a peculiar kind of activity of
harmonized existence comes. It may not be very sudden. It is not expected to be sudden. It has
to become natural, so that your body might become accustomed to this new dynamism and
this new movement which has taken place, thanks to this transmission.
This is the unique thing found in this system, and which is not found in any other. If they had,
they have forgotten it! And the Raja yogins who have been writing all these books, and
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translating Patanjali's Yoga Sutras again and again, most learned men, and commented on them
also, missed the most important thing namely, that you cannot control your mind with your
efforts, you can only control your mind by creating more tensions.
By the ordinary textbook method of Raja yoga, without transmission, you can only create
tensions, and as Sri Krishna said, it requires quite a large amount of abhyasa, vyavasaya-
cultivation and culturing, or ploughing shall I say, before you can bring the mind under check.
But checking the mind is not our goal. It is only the means. And Yogascitta Vritti Nirodhaha
doesn't at all give the full definition. The real thing is, if you connect yourself with God then
everything will follow from it.
So, first let me be connected with God, with that Ultimate force, which is called by Babuji
Pranahuti or transmission. The offering of the very breath of Brahman into you. It is manas that
has become prana, as the Upanishad puts it, and it is by that you are all living. But the prana
with which you are all living has become so enfeebled, so much so that you would like to give
up this type of prana even. How to give new life to you? You have to get it from the source
again. And he is certainly a god who can bring that source back into my heart! To re-enliven one,
make one feel a new man with a new life, and a new possibility for mankind - that is the reason
why this pranahuti principle of transmission is very important. If you have all the other things
with you and not this they are like dead things with you. Instruments which have no meaning,
methods which have no value; but if you have this all of them get built up, and you find
everything makes for your harmonization and integration. This prana-ahuti-many of us think
that this pranahuti is merely the offering of argya into the
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fire, the ghee into the fire. And in our eating we always feed the five pranas with some food
and call it pranahuti. But what is it that you are offering into this fire of the heart, which has fire
of a greater life and an immortal one? I believe God himself offers his very breath into us, that
is, His mind which is resting in peace which is unfathomable, and which cannot be broken by
any amount of confusion. That is what is fed into us. You may call it the sacrifice of the Purusha
in the language of the ancient Veda. The Supreme consciousness is offered into you. And this
we call the supreme thought, the supreme mind; and when that is introduced our Yoga starts.
The others are preliminaries, and as Master has, I think, written somewhere, the real initiation
comes long afterwards when the connection between you and the Ultimate is established.
I have suggested, in a way, that the very touch of the Master's life force into one is the
beginning of a yoga that will not terminate till the final, complete yoga is had. We start with
yoga, we culminate in identity, in union. Such a Sayujya is beyond any description. But we start
with it. We grow more and more with it. All the sadhanas become natural to us. The so-called
yama and niyama are naturally established in our system because they are basic elements and
characters of the Ultimate consciousness which has come to dwell within us; which has come to
operate on our very urge. Our organism is not something repellant, something karmically
determined by blindness and darkness and ignorance. An omniscient, omnipotent force, such
as the prana of the Divine, the supreme mind, the supreme thought, when it enters into our
whole being, every one of the several parts of our body and mind get new force, new direction.
They become truthful. They yearn for the infinite Brahman. They neither steal nor rob, nor
cause injury.
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Their cleanliness is natural to them. Their devotion to Reality is perfect. And God almost dwells
in them, because they have surrendered willingly, freely, to be moulded by the Divine light and
the Divine force. But even that is not something which you are asked to do. It does it quietly,
naturally. And may be it appears fantastic, it appears almost that I am speaking something in
exaggerated language, but I may confess to this that slowly, imperceptibly, many of our
abhyasis have changed for the better. And to them there is no effort to speak the truth; there is
no effort to practice brahmacharya, or an effort even to love God; or effort for devotion.
Knowledge comes naturally. Action comes naturally. We are established in the yoga of gnana
and karma and bhakti in a natural way. And all the controls over the several portions of one's
body also, I believe, if wanted, come naturally to us.
The Sri Ramchandra's Rajayoga then takes us naturally to this point of a normal evolution of the
human being to the most high spiritual stature by developing his moral virtues. Indeed Shri Ram
Chandraji has prescribed, in his Ten Commandments, the practices which might be helpful for
bringing about and preserving the force and effort which the Divine makes after the pranahuti
has been given, or during the period during which it is regularly being given. These
commandments are rather instructions, which he would like one to practice as a way of co-
operation with him so that one's higher evolution may be made easy and swift. But even these
instructions sometimes appear conventional to me, because one naturally becomes resigned to
the will of the Master, and one does everything as if effortlessly. Occasions for one's choice of
events as to how one has to do, and how not to do certain things become infrequent. Occasions
for going wrong
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normally do not occur. It seems, as it were, that the Master is looking on all the time. And,
therefore, you feel the omnipervasive presence of the Master with you. The Divine
consciousness and Presence will be vouchsafed to you whether you are asleep or awake. It is a
phenomenon, which I have experienced again and again. That is why I speak with a little
amount of pride that it has been possible for me to experience these things which I felt were
beyond my reach.
Many of the experiences recorded in some of the Upanishads get a confirmation, and you find
that the system, which our Master has propounded, is sublime, simple, and very easy to
practice by everybody. This is the normal method. The extra-normal or artificial methods are
where you are asked to practice these things, and even if you practice them for twenty years
and thirty years, yet we have got many people who will tell you that they have had falls,
disillusionment, and so on. And I know of so many men, who have come away from some other
system feeling, at the very first touch of this system, that they have been made perfect and
pure.
So you see that the Sri Ramchandra's Rajayoga, this unique system of simplicity, dependent
upon an acceptance and trust as my Master would put it, that the Divine force which he gives
as the breath of your breath and the life of your life, and the eye of your eye and the ear of
your ear, and the mind of your mind, can work a transformation of your entire personality,
structured as it is and fed as it is on the normal experiences of the world. Such a change is
unbelievable. I concede that it is very difficult to believe that such a thing could happen. But if
you can believe certain unbelievable things which are not even credible, and which you cannot
verify, I am not asking too much
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when I request you to give this a chance to see whether it can transform you.
The method is merely to sit before the Master and get or ask for his pranahuti-transmission,
and see whether it will not bring a state of peace and calm. A state of self-recollectedness
where the thoughts do not fly about meaninglessly. And where you can tolerate the whole
worlds' thoughts for they do not interfere with the calmness and placidity of your inner being;
and where you gradually enter deeper and deeper into the levels of consciousness which have
been told by the Upanishads. And the promise given by the Yoga Sutras that you enter into a
samprajnata samadhi where you are in a non-sensory, non-mental state of thought which is
called Prajna in the Upanishads, and taken bodily by the Yoga Sutras - Samprajnata. And when
you go to the 'turiya' state, still higher, you come to a state when you transcend the prajna-
asamprajnata samadhi. And when that state occurs you almost enter into what is called the
sahaja-avastha-that is normal to, and natural to, a person who has got to the highest possibility
of release from the prakritic soul. Then he has gone beyond the prakriti, and the trigunas of the
prajna, and he enters into that asamprajnata samadhi--non-mental, non-sensory, non-prakritic
state, which is natural to the Self-that is the Purusha. And all this is done with the help of the
Divine force which has come down from above. In this system, then, the Master, starting with
this transmission, takes you gradually, tenderly and yet very cautiously, step by step, beyond
the circle of maya, beyond the circles of ego, beyond the circles of splendour to the very Central
Being, which is the natural state which ought to be attained, and which can be attained by this
process alone.
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There is no stress on faith. There is only an emphasis on a continuous process of development,
evolution, transformation, and finally, perhaps, even a transcendence. That supreme
transcendent state which is called the Central state is something which is, for the first time,
rendered possible whilst yet within this body by the techniques and methods devised or
invented by Shri Ram Chandraji, our Babuji. That is a very good thing, that with such small
beginnings the greatest thing can be achieved. For we are working with the greatest and most
sovereign principle in creation-the Divine mind which has been brought down, thanks to the
efforts of Babuji, in such a way that it can be given or administered into almost everybody,
whatever the status of his evolution in any other system or in any walk of life. We are expected
to train ourselves as householders, not as renouncers. Why should we renounce, just to get this?
And if it comes why should we renounce it? The only renunciation is the renunciation of the will
to live in the idols, which you have created and worshipped. All that is demanded of you, if
anything at all, is a willingness to open yourselves for this great experiment in the divinisation
of man. It has been tested again and again in the past, and it is in that sense most suited to our
modern age; to our modern temperament; to the complexities that have come down to us in
such measure as were undreamt of in the past. It has given us a way, and a meaning to our lives.
And I only pray that this benefit which he has given to some of us and which he is yearning to
give to all people will be fruitful and successful. It is something which I feel to be a blessing that
has come to us because the transformation of man, the harmonization of man, the birth of an
integrated individual, and their continuous birth in our country and elsewhere alone can bring
about a
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transformation in the world crisis and tensions; and man would be fulfilling the goal which he
has set within himself of becoming a wise man, but one who yet lives humbly and in holiness, in
God, for God, by God. I do not know if there is anything greater to the living in God, for God, by
God. Some have emphasized they can live in God; many of them have stated they live for God;
but who lives by God? And with the very force which God has given to us? And this third thing is
most important. We mean to live our lives with the force, with the breath, with the vision, with
the audition, and with the conscience which He gives us as men determined to achieve
perfection in this world and in yonder worlds. Fear we have none. There can be no fear in this
system. God is not feared but loved; and love, as he puts it, is the pranahuti for him - a self-
offering of himself into the fire of your hearts.
May you all profit by this great transmission of my Master.
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Pathway to Liberation
Speech delivered at Allahabad on 9th April 1968.
Yesterday I had the pleasure of speaking to you on the important aspect of Sri Ramchandra's
Rajayoga, which, in my opinion, is paramount as a significant contribution made by Shri Ram
Chandraji Maharaj, namely the spiritual transformation of man. That I call Pranahuti or
Transmission, a method adopted for igniting the minds and souls of men to finer and greater
achievement of the ultimate reality.
Today I wish to dilate on the supreme possibilities open to the seeker after the ultimate by this
means, the attainments that he is likely to meet with on the path to total transformation. A
prayer is always to the ultimate Being to take you to His ultimate status. It assumes that the
Divine ultimate can descend and does so, not only in the large historical periods in the form of
avatars, but also in the little incidents of a human life, an awakening in the heart of the
antaryamin within each one of us.
A prayer uttered to the Infinite makes it possible for Him to enter into you, and this is done by
the Guru or teacher who does the transmission on behalf of the Ultimate, or as the Ultimate
itself. Therefore, prayer is a necessary preliminary to any spiritual puja or worship. It is an
opening of the mind and the heart for the entry of God into you, an entry of the driving force of
God into you, till finally it becomes a continuous stream or flow sustaining every activity of
yours; when you are awake or asleep; when you are liberated or unliberated; when you have
transcended the body or entered into the great and brighter heavens. But the most important
and significant feature
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about it is in the technique. That not only should you say the prayer once, or only twice, but
afterwards wait for the Divine to do His task. I remember the great story where it was stated
that an excellent devotee of God, who was rather addicted to the practice of chanting the
names of God a thousand times, had begun his chant. God came at the first call; but the
devotee would not recognize it, and insisted upon repeating and reciting the whole number of
1008! God said he can afford to wait, and so left. So it is necessary for you to wait for God,
rather than make God wait for you, even when you are very devoted and loving. This happens
in every case when you think the ritual of number is more important than the practice and
realization of the presence of God before you even before you call Him.
Now if this prayer is properly performed, then with the deep sincerity and openness of heart, a
transmission begins to enter into you almost at once. The most important thing according to
our own practice, and even according to the real works on the subject of spiritual upliftment,
show that, by and large, when the Divine force enters into you, whenever it is Divine, the
senses come to a halt; and the mind almost loses interest in the objects which the senses bring
to it. That is why this calmness settles in the mind, and gently settles in the whole body. This
means, according to the technical definition given by the Upanishad-Mandukya-that we have
passed from the state of Jagrat to a state of Swapna.
And from that state, in a deeper meditation, and waiting for the flow of Divine force within you,
flowing throughout your system from top to toe, even as the blood that circulates in your
organism, you will find that a deeper calm, almost an obliviousness to surroundings, occurs.
You are not aware even
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that you are where you are, or that you are practising meditation at all. It so much simulates
your deep sleep that it is called sushupti. The mind also has come to a halt then. What remains?
It is stated that what remains is Prajna. What remains is just Prajna. This deep-sleep state is also
comparable, as I mentioned yesterday, to the Samprajnata Samadhi of yoga. Because it is not
sleep at all. It is a sleep in the infinite or Divine consciousness, where you have lost your way of
being and your mind has ceased to function as an instrument of your needs, physical, motor, or
sensory. It has turned inward. The senses that are usually turned outside, they come to a halt.
The mind turns inward. Introspection, they say, begins, but there is no inspection. What do you
inspect when everything has come to a halt? It is at that point in this system, by this
transmission, that you begin to feel the presence of the flame in the heart, or the Jyoti-
Antarjyotir ameyameyam-this inward light, the light that is Divine, that comes into you. The
earlier two stages are, if you might just call them in that way, cleansing processes, which reveal
the light that is within. A flame that has to grow vaster and spread through your entire
organism.
Now this is a condition where, when our abhyasis sit for meditation and are lost in that
condition, even at a slightest utterance from the Preceptor they come back to the normal state.
They are aware, they are not asleep! This peculiar experience of the Prajna is easily had in a
normal way almost within a few weeks of the beginning of this method. And then, what do you
discover of experiences? Well, you have, as you pass through these experiences of the inner
light, what you call the sense of travelling to higher planes of consciousness. And this, again,
has been charted out in a novel way by Sri
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Ram Chandraji Maharaj. It is not something that you find in any work so far published. All that
you get from the other works is an arousing of the Kundalini and passing it through the so-
called Sushumna that is said to be in the spinal cord, the vertebral column, and taking it
through the six chakras till it goes to the sahasrara at the crown of the head. This is the Tantrik
version. The Upanishadic version, on the other hand, tells you that there is the sushumna rising
from the heart or that particular nadi that takes you to the Brahma-randhra and far beyond.
Our Master Sri Ram Chandraji puts it very clearly then that it is from the heart that we shall
have to go to the crown of the head, not from the sacral plexus to the crown of the head. It is a
fundamental difference in approach. So, what is opened up in this is the pathway to liberation.
A thousand nadis set out from the heart but there is only one nadi that takes you to the crown
of the head, the Brahma-randhra. And some of us who have had the experience of the Brahma-
randhra know that it is not only a way of exit for the individual soul to infinity, but it is the way
of entry of the Divine into the very heart of Being into the heart.
Now this is a confirmation of the Chandogya and the Brihadaranyaka Upanishads. This
experience, then, takes us almost to the Cosmic Consciousness, what you may call the
Brahmanda consciousness. You are made almost to feel that you are a citizen of a vaster world;
not only this physical world but the astral worlds are opened up, and of course these are all
astral experiences because they are non-mental and non-sensory. If you want to say that they
are higher-mental and higher-sensory I might be able to accept it, but they are certainly not of
the physical order. When we go to that level of
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consciousness we are aware of a new dimension to our personality. There only a sense of the I-
ness persists, and the body-consciousness, or the identification with the body, almost ceases.
You are no longer interested in working out things on the plane of the physical because at the
level of the astral you have got all that you want for inward knowledge to reach up to the
highest point.
It is necessary, at this stage, to point out that many people think that by going to such a level
they can bring the force and the power of that consciousness for their own material purposes in
this world. They want to use the powers of the higher, inner life for outer manifestation and
aggrandizement. And that is exactly where the yogis have warned us that once you take the
inward path it is dangerous to come down. It is almost tantamount to a fall, and the result is
yoga-bhrashtata. But some of us need not be afraid of it, perhaps! But if you look at it from the
point of view of our ultimate aspiration to know reality in its truth-ness, then we have got to
make a still higher approach to Reality. And that approach to Reality is a dimension beyond the
Cosmos. And to this level most of the abhyasis in our system are led in the course of a few years.
When they reach that level or arrive at that level, you find that they are quite a different type of
men, with a different purposiveness of being devoted ultimately to the Divine work. A love of
God comes more freely to them than a love of themselves or a love of the world. Now, at that
level, when one becomes really a 'Prapanna' as Master would put it, one who has totally given
up himself to the work of the Divine, there open up new frontiers of spirituality.
It has been stated that much of that experience cannot be described at all. Firstly because they
are not natural to us, but
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they are natural to the Divine consciousness. It is something that you have yourself to
experience if you want to know the full meaning and significance of that experience. Now this is
the level you are taken to. Up to this level many people have taken us, perhaps, but beyond
that Shri Ram Chandraji speaks about a level of consciousness which, perhaps, is not
consciousness in the normal sense of the term, when it is confronting a prospect or an object.
There is no longer a subject-object-knowledge relationship. It goes far beyond that, where the
subject, the object and knowledge are all one. But I think it is a meaningless statement for most
of us metaphysicians who are yet thinking in terms of our ordinary knowledge. But it has been
promised to most that such an experience is a possibility and the culmination of our experience.
At this point I could only remember the Upanishadic verse.
"Saparyagat Shukram Akayam Avrunam, Asnaviram,
Shuddham apapaviddham, Kavihi manishi paribhu svayambhu,
Yathatathyato arthan vyadadat Sasvatibhyssamabhyaha."
In this language in which the Upanishadic seer of the 'Isa' has pointed out that the subject can
be transposed to be the object, a subtle play of the cases reveals the magnificent unity that is
arrived at. When a person reaches that particular state he becomes pure. He is the essence of
whiteness, or clarity or transparency. And what does he achieve? A level of seeing far beyond
"Kranta-darshih'Kavih, paribhuh, svayambhu," self-creating that being, all-widened being that
he is. And what is more, he sees everything in their true, eternal nature. And if we want, and if
every philosopher does really require the experience of Reality as it is in itself, well this
particular
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consciousness which is transcendent, in the real sense of the term, to the cosmos must be
experienced. It has been a statement, a vision. The practicalisation of that had not been
possible for most, if not almost impossible, for, the path-way to that was somehow barred.
Therefore, in the simplicity of his perception and vision, Shri Ram Chandraji shows that to that
point only the transmission of the Highest Personality can take you. It is a gift of God. It is the
Grace of God. It is an opening up of the body of God-'Vivrunute Tanum Svam'! It is an opening
up of the very body of God. We enter into the splendours that are of God.
Now such an experience is within reach of every one of us with the help of the supreme
transmission of the Ultimate Master. All this, it may appear, will demand only one thing from
you - constancy of remembrance of your goal. Constancy of the guide, or the constancy of the
remembrance of the guide who is with you. Constancy of the sensitivity of the transmission
that is being poured into you.
A constancy that requires a fidelity of experimentation and knowledge of the Ultimate! That
requires the status of a dhira-a dhira is one who has mastered the technique of dhyana, of the
dhi! And who is courageous enough to follow the light that is coming from within, the dhi! One
of the most magnificent verses, which has been recited by us through the centuries, is the
Gayathri. But to whom do you address that? To the Solar sphere! And to whom are you moving,
according to our own tradition? To the Solar sphere! And to the beyond! That is why the goal
that has been set before us is the highest that the human mind could ever conceive of. And the
means that has been given to us is the highest that the human mind could ever crave for. It may
be a tragedy that we have forgotten all
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that knowledge. It may be said that the Sri Ramchandra's Rajayoga is as ancient as the hills of
this country. But we are getting it in the most purified form without all those adorations that
have come into it by way of myth, by way of phantasy, by way of power-politics in spirituality!
Now I stated that this path of the Sri Ramchandra's Rajayoga takes up the frontal position,
whereas the Tantrik system, as I also mentioned, takes up what is called the spinal levels. Many
of you who are interested in spirituality might have been attracted to what is called the Shat
Chakra Nirupana and the other ways of such things. Here again we know from bitter spiritual
experience during the last 2500 years, I think from the time tantrik Buddhism developed
vigorously, we know what extraordinary things have occurred in the name of shat-chakra-
nirupana! And the experience of the chakras, the rousing of the Kundalini, and the rest of those
things. On these points, Shri Ram Chandraji points out that if you reach the higher levels by this
path, automatically and naturally, all the centres in the back get illuminated. But then it is not
by the rousing of the Kundalini you go up, but by the descent of the Supreme force from the
crown of your head downwards. It is not shakti that has to move up to Shiva, it is Shiva that has
to come down to those levels.
That is why in this system you do get the awakening of the Kundalini and all the centres, but
they are processes of nature or of God, and not your individual effort or business. His recent
researches, of course they are researches of nearly fourteen to fifteen years, have
demonstrated clearly that the centres which he has pointed out are much more important in
the downward movement by which, from the Centre, the force had moved out to the grossest
portion-Adhimooladhara ! For
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what? For creation, and the continuance of creation and procreation of the world! The force
has come to that individualised point. And as it is known, you cannot lift it up by just pushing it
upwards. They do not go that way. The easier way, as it has been found by him and as it was
understood by some of the Vedantins, was to rouse it from the heart and connect it to the
Brahma-randhra. Then from that it will flow out and downwards and correct your whole system.
You become more and more moral. As it was stated by an eminent yogi, Sri Aurobindo, the
downward movement of the mind has created all these disastrous tendencies which you call
kama and krodha. In fact, our own people constantly recite 'kamoha karshit, manyural karshit'.
They are not ours, they are Nature's, and I am not responsible for their working! That is why
every type of exertion to control these two forces only represses them, and brings them out in
worse shapes. That is why Master has stated that yours is not to touch those centres but to go
upward, and these things naturally come under control.
Now this is a very great discovery. They are helpful in evolution but they are not helpful in
involution. And the pathway of descent down the hill is more easy by jumping down, but the
pathway up the hill is different, and ought to be different. It must be a type of spiral. Any man
who has constructed a road up a mountain knows that the twists and turns by which he
ascends to the height is the easiest way to go up, though the shortest way may be, as in
Tuglak's kingdom, or as in logic, to put a straight line between the two and go there, as the
funicular railway system tries to do. Now we don't want to try that job because human nature
is not intended for such experiments. On the contrary the pathway of knowledge, merely taken,
does not lead you anywhere. Every knowledge needs a practice - a
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kriya - and the kriya that we have to do is the prayer. The second thing is to meditate, by which
we mean to receive the Ultimate consciousness by way of transmission into you. And when it
begins its work, your goal is reached in the shortest possible time. And not only that, all the
benefits that are said to accrue form the Tantrik sadhana of the Shat-chakra-nirupana are got in
an easier, more natural, and less disastrous way. Human nature has now the possibility of
becoming Divine with the Divine's help. Human effort, I do feel, is necessary; but a human
effort that resists the Divine movement is not likely to meet with success. Let, then, human
effort coincides more and more with the Divine way of ascent. That is why it has been possible
for Shri Ram Chandraji in the short span of a dozen years to reveal the central possibility of the
method of Sri Ramchandra's Rajayoga, which is to help every individual to receive the
transmission of the highest consciousness and, further, to lead him with his help, (if he wants to
have the appearance of individual effort to go along with it) to reach the Ultimate. All that the
Divine wants is a co-operation, not a resistance. And that co-operation is all that you have to
offer when you offer a prayer and sit in meditation for an hour a day in the morning, and half-
an-hour in the night when you go to bed. Well, that is the easiest path which anybody can take,
and any one can undertake, and the simplicity of the method, the sovereign result that it yields,
verily make it a Raja Yoga!
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Sri Ramchandra's Rajayoga: Its principles and practices
Lecture delivered at Allahabad on 15-9-1966
I am very grateful for this opportunity of meeting you all and for the opportunity of exchanging
a few of my thoughts in the presence of my Master.
My Sadhana, the evolution of my Sadhana, which started nearly 45 years ago, is an important
event in the life of most of the young men. I belonged to the First movement of non-
cooperation. My activities then made me think of our aims, this country's goals-and I remember
arriving at my own axiomatic thought that through Spirituality alone can this country be raised.
My very first attention was drawn to the work of Svami Vivekananda, and naturally to his Guru
and Master Sri Ramakrishna Paramahamsa. Then rapidly it was shifted to the thoughts of Svami
Ramatirtha when his books came to me where I was. I then spent some of my time between
spinning and Yoga. Then I came across 7 volumes of Sri Aurobindo's "Arya". It was an event of
very great importance. Sri Aurobindo's language and thought are some of the most difficult for
most people. I read, or rather drank, those volumes of the 'Arya'. As I said, Sri Aurobindo's
language is very difficult. It is couched in an obscurity of style, which is difficult to follow. But
not so for me. His style was no bar to me. I feel even today the remembrance of those 7
volumes.
Then I went on to study Philosophy in College. It was my good fortune to have had some of the
most advanced and fundamental thinkers of those times as my teachers. They also enabled me
to get a thorough grasp of Western Philosophy.
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Sri Ramchandras Rajayoga Principles and Practices
Then Sri Ramanuja attracted me. I spent a few years on the study of Sri Ramanuja's
metaphysics and his theory of knowledge. In this connection I must mention one small incident
which gave me great conviction. It is unusual for a man equipped with Western methods of
Philosophy to do research on Sri Ramanuja. I was attempting this, and I had consulted an
astrologer whether I would make good headway in my research on Sri Ramanuja. I then asked
him how this prediction could come true when I couldn't find anybody even to teach me the Sri
Bhashya! 'Surrender to Sri Ramanuja'-he said! I took him at his word. I quietly stood up and
prayed to Sri Ramanuja to help me in the work. That surrender had immediate effect. It was my
very first experience of surrender to a man, and that too to one who had lived about 900 years
ago! He began to operate immediately, and in such a way, I will tell you! I wrote my first paper
on Sri Ramanuja after 10 months of research work. A great savant read it and said "What it took
me 20 years to learn, you have grasped in 10 months"-and he added the very important
sentence "You have the Grace of Sri Ramanuja".
Now you see, this was a natural contact with such a great Seer. Such surrender to a person we
have not even seen is perfectly possible. I could say nothing is impossible if you can devote
yourself to great rishis of yore by true surrender.
Later I went on to several other things and on to other great Saints of South India to get their
guidance.
Finally in 1954 December, at a most important moment, at a crucial moment in my life, I came
across a book "Reality at Dawn" by Shri Ram Chandra, who is here, a great personality. I found
in that book a deep and profound Spirituality and a willingness to experiment. Unlike the other
books and
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Philosophies, here was one that was not burdened and labouring under dogma and other
things. It was full of Spirituality of the highest order.
The system of Sri Ramchandra's Rajayoga which it expounded was discovered, or rather re-
discovered, by Shri Ram Chandraji of Fatehgarh. It is due to his great Master Shri Ram Chandraji
of Fatehgarh that he (Shri Ram Chandraji of Shahjahanpur) has been made to develop and carry
out a forgotten technique of Transmission. This is a technique of awakening in each individual
the spiritual force that is in him, by transmitting into his body that highest Ultimate force of the
Divine. That was my first contact with this unique system, and with Shri Ram Chandraji, my
Master.
Younger men are fortunate in getting this contact at a much earlier age. But the great thinkers
of the past have really contributed to my make up. They have been responsible for keeping my
aspiration for Reality awakened, in a state of awakening. Though apparently they have stated
different positions or aspects, all such differences and barriers are taken away. In my case I had
no confusion, no difficulty. On the contrary I found an integrative process taking place, and I
could enter into each system with a wonder that God pervades all of them. That is what I found.
But our difficulty is that one good system corrupts.
We live unnatural and artificial lives. We all appear to be something that we are not. We look
happy, cheerful, at least most of us. But who knows what we are inside where no one can see
us? Most of us are composed of volcanoes, seething inside, ready to burst at a moment's notice.
Modern living conditions all go towards such a makeup of man. So what should we do? We
should think of the modern world as a trial
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to help us to awaken us from a mentally depraved mankind.
To rectify this unnatural state of affairs my Master has said that it can be done by a proper type
of meditation. We must try to become natural. Normally every struggle to become natural
makes us only more unnatural. If you try to untie a knot, you only make more knots. To ask you
to get back to nature, original nature, is a great call indeed.
I can understand why this system by this great Master is to make every one get back to
naturality. What it means is the Original condition from which we came down and got involved
in the grossness. The theory is that we have an Original condition of peace and equilibrium, but
some movements have pulled or taken us away from that state of Shanti. We have been
thinking that this state of non-peace and non-equanimity is the real state. This has come about
from our experience of the variegated phenomena of this world in which we live, a world full of
objects of enjoyment supposedly created for man's enjoyment; a world of beautiful things to be
acquired, beautiful women with their vices, handsome men with their weaknesses; that all this
is for man's enjoyment. Yes! It is a magnificent world! But then why should it be mixed up with
so much evil, so much corruption, so much misery? This question is unanswerable, why there
should be so much misery and ills. The great writer Somerset Maugham has asked this question.
So have others. I don't think anybody has an answer to the sins, the ills, the injustices, the
torture of the human spirit even at the lowest strata of mankind. Man cutting man; man
robbing man; all this we see clearly.
Would you consider that this is the State of Nature? You may remember Hobb's definition that
Man is red, tooth and claw. He is in perpetual conflict with Nature and his existence
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is one long tale of suffering, misery, violence, hate and passions. The least that is to be
achieved is a rationality under which men will at least not kill each other. All these experiments
in human associations have been made and are continuing to be made. But the Psychologists
will tell you where we have got to, or rather where we have NOT got to.
India has ever been the land of Dharma, of right conduct, of right action. Dharma is the Indian
way of life. It meant, in a word, regulation, and so meant our safety. That is what the Sanatana
Dharma has given to us - the safety of self-regulation. We may still be maladjusted, ill-
disciplined but there was in a total way, this Dharma, this self-regulation which helped us to live
peacefully and grow with a little amount of happiness.
If you can share with Thoreau the idea of living with Nature, you might be able to see how
nature is capable of being moulded to our own needs for growth and development.
So we have a higher nature, each one of us. It is to this, the Atma, that we have to address
ourselves to. Please note that no cliches are to be bred. Our connection should be sought to be
established directly only with Reality, the Ultimate Reality. I use the word Atman not in its
philosophic sense. In fact I would rather say higher nature, our Self, for Atman.
It demands harmony, a peace, which life in Society and in this body hardly provides. Back of you
all, when alone, when thrown upon yourself, you find yourself isolated, your real nature comes
out. How can I improve this Self? How can I add to the quantum of this Self and diminish the
attention to lower self? Be prepared to die for this, or that, or the other! What is it He wants
you to do? Surrender! Let it be for a great Cause. Surrender to an extraneous cause is no use. It
cannot help us.
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That has been amply proved. Then what? Can you die? And everybody must die. All must die.
Why not make use of it? Put this body to the use of Dharma-of Swadharma-for nature.
Who am I? The problem is what is that which is my Self, which I have got, to know. In this
search it is better to be objective rather than subjective, for you are your own object! You are
not that now. You have to grow into it. Tell yourself 'I shall not spend all the 24 hours in looking
after this body'. It is only an instrument -
Sarira Madhyam khalu Dharma Sadhanam
All look after the body. Do, but you are not doing even that properly. It is also unconscious. The
material is Nature. How to come to terms with it unless you see true and original nature, the
creator of the organic body? This is the concept of original Reality, which is called as TAM by
Shri Ram Chandraji. That or Tam is not a Hindi abbreviation of Tamas. It is Tam - that, or the
object - the second accusative case of 'Sah'. And precisely that is 'Tat Tvamasi'-the object. If you
know the object, then identify with it. Then you begin to draw the sustenance of the Source.
'Tatwamasi' is more important than 'Sohamasmi'. But let that be. We are not concerned with
that now. But remember one thing, Sohamasmi is ancient, but just because it is ancient it is not
true, and just because something is modern it is not false.
You must be led to divinisation of your nature. If you reach this, then everything follows. You
can develop a Philosophy if you want. You can have an experience.
But for Shri Ram Chandraji it is a Reality, a most natural and outstanding reality. It is that which
makes us most natural, most divinely natural. Now some of you may ask, is it a philosophical
arrival at this truth? How do you expect us to
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come into this contact with that Reality? It is a question that has to be asked.
We know of the Christian concept of the sinner. Man is born in sin! So they have baptisms and
other things as well. That is the first thing. Now most of us here are under another Cosmic
illusion - under Maya. Everything is Maya, we say. In this illusion all problems are solved! I don't
say my ignorance covers me, is me etc. I don't. How am I eligible? I can't get rid of this world. It
is too much with me. That is what we say.
But if people are in sorrow and misery, I suggest you like sorrow and misery and all the others
that go with them. I say if it is there, you like sorrow and misery and so they are with you! That
is what I suggest. Even sorrow is pleasant! Whether this is sadism or masochism it need not
concern us. All that matters is you take delight in it. Mankind is not willing to give up its sorrows
and miseries, or even to have an idea of the higher. How can religion help in overcoming this
obsession for these things?
Religion has created idols or ideas. The mentals worship ideas, others worship systems-Advaita,
Visistadvaita, etc. Concepts have become opaque to our understanding. Idol worship is no
worse. We have any number of idols-Sri Krishna has 'said in whatever way you may worship me,
in that way I shall come to you - To Gopis, a lover; to warriors, a warrior; to Saints, a saint'. So
you could remain what you are! But while all this is alright, have you known that gamut of
experience that Sri Krishna was? As Badarayana says, 'You must know me in the transcendent
form Janmadyasya Yatah'. We must know the history of the great leela of God in all His
manifestations, as the antaryami, as Virat, in all. Have we
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penetrated the idols? We can have idols, all idols, but they are not amenable to experience.
The real nature is the Transcendent which alone can give meaning and Reality to our existence.
Idols can be smashed to pieces. Our conquerors have proved this to us. You may say you can
put new idols in their place. But then we also know that all material things have to go. If not
today, to-morrow or the day after. Even Cosmic personalities like Brahma also have to go. So
what remains? Only the Cosmic Spirit.
Who can connect me directly with that Cosmic Spirit? Because out of that connection alone
there is Yoga. That is what Yoga means. Connection with the Ultimate, the Tam. Anything less is
of no use to us.
Sri Aurobindo, if I may humbly state, fell into that error. During my study of his system I found
the weaknesses of the system. Sri Aurobindo stated that the Supermind alone can be
connected with you. That is the Vyuha form, and not the Para form. That is what he meant. He
thought the body will be torn away if connected to the Ultimate!
Now, of course, there is something in that. We all know the story of Bhagiratha. He wanted to
bring Ganga down to the earth. He went and prayed to her to come down to the earth. She
agreed, but said that if she came down by herself the world would be utterly destroyed by her
very descent. Therefore, he had to find somebody to bear her and transmit her down to earth.
So he prayed to Siva, and we all know the story of how Siva bore her descent on his matted
locks and led her down to earth. Therefore, Shiva is taken or represented as the First Guru, as in
the Ramayana. Shiva rolled up Ganga and flowed her down through his hair.
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Shri Ram Chandraji profoundly told me that Tam can come. What it has made it cannot destroy,
and what it has made, it can perfect. So don't be afraid. If it could be done once, it is possible
again and again. This connection is made possible in the system known as the Sri Ramchandra's
Rajayoga. By Tam alone can you reach the Tam. Nothing less than the force of the Guru can
help. God can be known only through Himself. He cannot be known through anything less. He
cannot be known through any intermediary.
"I give them my own body" that is what He says. 'Not only do I choose the man, but having
drawn him, I give Myself unto him'. That is what is meant by Grace. Grace - it is a much
hackneyed word - it is a modern cliche. But Grace is not merely some kind of mercy. It is a real
transforming force as a Christian mystic put it. It is a real force that is put into your body, and
which takes you up to the 'unground' of Boehme, the dark infinite.
Well, that is the way. No human being can go to that point alone. That experience is of such
tremendous impact that every cell and atom of your being gets transformed and charged into
the movement of that ultimate vibration. I can testify to that experience in my own humble life.
In the Sri Ramchandra's Rajayoga the transmission of the Master makes Divine Nature our own
nature. Our humanity does not get abolished, but it functions as the instrument and organ of
higher consciousness. It becomes dynamic without parallel. That is why this system is much
more significant.
To my mind other systems put the cart before the horse. They talk of vices. How am I to be
saved from them? I am unfit. That is what the other systems make man say. They make us vice-
and-misery conscious. But about the abhyasi God knows.
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It is for Him to judge. You shall not be the measure of your own adhikara. We want to appear to
be what we are not. The sinner wears his sin to prevent God from coming to him. So also a
worldly man. He wears his possessions and worldliness to prevent God from coming to him. We
say, let me see if I can increase our wealth.
My Master has been able to pick his men from all strata of society. I say 'pick' even though it
seems to us that we walk in. When we contact him then a direct relationship, after a
preliminary cleaning, with the Divine is effected. Thereafter you are taken care of fully. Your co-
operation is needed only to permit your transformation. You see, conscious obstruction is easy
to handle, but the real difficulty is with unconscious opposition. It is possible to have
unconscious opposition even though there is conscious acceptance.
But once Transmission is given by Master, sooner or later it will penetrate and disperse the
ignorance and tamas of the abhyasi. I say this in the presence of the Master. It is Sahaja
because it is simple. It is Sahaja because it is natural, Divinely natural in the human existence.
Divine man appears to be unnatural, and so we have martyred some of our greatest masters.
Psychologists will say that such great people are monstrous mutants, and so they were
destroyed.
But to know the Supreme is to be the most natural.
Svami Vivekananda said "Indian Religion is distinguished from Western Religions by the
emphasis on liberation from lower functions of nature". Westerners have never been anxious
for liberation. They know only one way, the way of Liberty, Equality and Fraternity, the great
slogan of the French Revolution. But we find that this is irreconcilable in the modern
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concept of practical democracy. In such a democracy Liberty is impossible. Equality has
produced more inequality. Inequality was there always, but in Varnashrama there was
organized inequality. In the modern context there is only chaos. Liberty is in a precarious
suicidal state. Everybody wants liberty. Fascism, anarchism, Catholicism, all are agreed on this.
To suppress Liberty and call it liberty! That is our paradox.
Our Master says Liberation is possible even when you are in this body. This is in a sense an
answer to Visistadvaitins who talk of Videha Mukti, in the sense that liberation is possible only
after death, and not during life. Then we have the Advaita concept of Jeevan Mukti - but here
the soul is free but bound by the body with its prarabdha and sanchita karmas! Now my Master
tells me that Liberation is possible and absolute, even in this body. It combines two things, your
function in this physical body with a higher spiritual function. There is no prarabdha. And you
can feel the Liberation even now. When you reach Tam you can live in this body with freedom.
Even the body offers no limitation or impediment.
Sri Aurobindo's statement that we will have a perpetual body is not included here. Please note
that. But by practice a natural growth is made possible and peace gets established. You feel
evolved into higher nature. This system of Pranahuti by injecting the Supreme Force, the
Supreme Presence, the activity of the very Divine Himself, achieves this.
I have told you a little of my autobiography. I have told you some of the philosophy and
metaphysics of the system. I have also asked you to practise it. You can build up this by striving
to attain to this. Please try to be a Rishi, a Divinised one, with happiness and Divine existence.
All of you can do this.
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The Natural Path to God Realisation
Sri Ramchandra's Rajayoga: The Natural Path of God Realisation
Lecture delivered at the Dakshin Bharat Hindi Prachar Sabha Hall, Tennur, Thiruchirapalli on
Saturday the 28th January, 1967.
As Dr. Radhakrishnan has stated it, firstly we have to know the past and then secondly we have
to forget it.
I have had a philosophical past. I just now have a human present. So all that has been spoken
about those things, which I had learnt and acquired so far, has been a preparation for
renunciation of all of them. We have to enter the kingdom of Grace. Rightly he has said that the
most important path for a natural life is to love all. To be able to love others out of the fullness
of one's heart, out of a great sympathy for the sufferings of ills of others, that is a great thing no
doubt. As Prof. Sarma has rightly said, to love is something terrific. To be the thing to be loved
is much more difficult. God is Love, it is said, and Love is God. "Anbe Sivam, Anbe Deivam". But
the misfortune with us is that the world is full of sorrow and misery, of troubles and sufferings
and miseries. Then where is God's love, which is supposed to be enfolding me till death?
If anybody asks me if I love, No! How many can die? If every girl is fascinated by a bright boy or
if every boy is fascinated by a bright girl, my first question is can you die for me. If God loves me,
He dies for me. And if I love Him, I must die for Him. Therefore we see the impossibility of Love.
Yet we are told in sweeter and sweeter words that God is Love and Love is God, and Love
conquers all, and all that. All this of course does some good, but not enough.
What took me to this particular system is what you will be hearing about. I have done my work
in a small section, entirely

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that of God Realization. As Sri Ramanuja has said, I found that what Sri Ramanuja taught me
was that the union with God is the most important, and you must be able to establish it. Swami
Vivekananda has written most beautifully about it. He has said that man is the temple of God!
"Bhaktya Tvananyaaya ........"
So he asked me to practice real Devotion. It does not come by mere repetition or chanting of
mantras, or by Nama-japa; nor does it come by the acquisition of knowledge. It can come by
none of these things but only by surrender. I am willing to see the end, therefore one must
surrender to the ultimate. If the ultimate is to be described as Love, then I am prepared to
attempt the challenge of its acceptance. I agree that God is Love. I agree that I do not know
whom to love, and that I want of God the capacity to love. This has been my main objective in
the study of European Philosophy and also of Indian Philosophy. I have read all the different
Philosophers, both Indian and European. I have also taught Philosophy to students to enable
them to pass their examinations, to acquire higher degrees. But I also know that to absorb the
Highest mind you must have humility and the ability to penetrate the inner rather than the
outer garments. It was with that approach that I read and studied every philosophy, but none
fully satisfied me.
Yet the world is full of Grace. So when I began to study the western philosophers, and when I
found people criticized even a Descartes, a Spinoza, then it has been surprising to me to see the
degree of ignorance of the people who wrote, and the spirit of their writing. I do not
understand Law or Engineering; and so you cannot understand Philosophy! Every science and
every subject has a technique of expression. You are sincerely plunged with me into the use of
words. Now philosophy, or
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rather a philosopher, has been described as a lover of words without knowing their meaning!
But that is not the right way. Long ago the Mimamsakas and the Naiyayikas knew the use of
words. The great Panini has definitely stated that the words must be known by their roots and
their usage. You will see this if you look at the Sanskrit language, the meaning of what Panini
said. The words are built around roots, 'Dhatus' and there are some words which may have as
many as a hundred different meanings. Therefore multivocality seems to be the basic thing. So
you must define every word. The meaning of every word you use must be fixed first. If you read
Descartes, or Spinoza, you will find that they first lay down a broad vocabulary, that is they
define specifically the words they use. You will see therefore that we have to be guided in the
meaning of words in philosophy. So I can understand why some people who merely love words
cannot penetrate the inner sanctum of philosophical experience.
But then all the time we wander, and we must come back. After all our wandering around, and
after experiencing multifarious things, we have ultimately to come back to our position. That is
the only virtue. In fact you all know the saying "Vriddha Nari Pativrata"! So I wandered, and
now I have come back. Now arises the necessity for a dedication to the goal; we must dedicate
ourselves-we must have 'Diksha' and that is, for Realization, a cardinal thing.
The Kenopanishad, that noblest of the Upanishads, asks kenesitam patati preshitam manah .....
and it immediately answers:
Srotrasya Srotram Manaso Mano yad
Vacho ha Vacham sa hi Pranasya Pranaha.
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When you ask these simplest of questions, with what do I see? With what do I hear? With what
do I speak? The answer immediately comes:
Chakshushaschakshur Atimuchya dhirah
Pretya Asmallokad Amrita Bhavanti.
When the Kena puts it in this definitive form, they, the Rishis, are asking you to experience and
feel the very pulse of your being.
Who can inject this into you? That is next question. We have wandered away from the centre.
Who can take you back? Arjuna, after having listened to the eighteen chapters of the Gita, in
the ecstasy of listening to the Master, heard more than what he heard with his ears. He
understood much more than what he could have if he had only heard with his ears, and seen
with his eyes. And all because of the Love of God, which made it possible for him to do so.
Arjuna says 'I have to go back to the centre. I can't do it by myself. You must help me.'
Therefore somebody who has reached the centre already, and who has experienced it, he alone
can do it! First you must hear of it; then having heard of it, you must speak of it, practice it and
finally grow into it. As a Visishtadvaitin I may surprise you all by saying this, but I like it better,
and I am willing to follow it up to the last. I gain nothing by being here.
This 'Pranasya Pranah' was the one thing called initiation. It was the breath given for a return to
life. God gives this very breath to help you to get back to Him. This is the most important thing
in the Vedic path, this statement of the "Pranasya Pranah". If pranayama means anything at all,
it is not the inspiration and the expiration and the retention of breath; not the puraka and the
kumbhaka and the rechaka. It cannot be this. For pranayama it may do something, this
breathing in and out, but
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not for the inner development. Of course, if pranayama meant that you could inspire the Divine
and expire the dross, which is within you, then that would have meant a great deal. But that
can't be done. As you all know every yogi had to go through hell! Yogis have always been in
difficulties, and even the devas. Even Indra himself is said to have distrusted the rishis. If you sit
in a corner and contemplate, then everybody begins to be worried. The family members, father,
mother, wife, they all begin to think that you are going to run away from them. And so they are
worried. Others think that you are conspiring and plotting to do some evil, and so they also
worry. Yogis are thus thought of as demented persons, or as neurotics. Now what do you think
of a yogi brought to this level by a large number of people from eternity. What are they to do?
You see, we are inheritors of the past. But we must remember we are also the progenitors of
the future. Whatever may have been our past, we must so model our present as to shape our
future. I have often said that even if we cannot be gods, or become gods ourselves, let us at
least aspire to become the fathers and mothers of gods. We must be producers of gods.
That is why when I became devoted to Sri Aurobindo, it was for this creation of a Divine race of
beings. A race of men and women nobler, bigger, more spiritual than what we have today. A
"Brahma-Vit" becomes a Brahmin, one Divine in Life. God pours Himself into such a one and he
is a Brahmin. You see that the conception of a brahmin was something very different from the
hereditary ideas that we have today. Not that I differ from it - please note that, but they arose
by this flame and fire and the very breath of God.
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People come to look upon the past as a nuisance. Ideas arise and die, or are mutilated or
destroyed. We see philosophers murdering each other, sects fighting one another. Then there
are the multitudes of people who say that Yoga is not for all of us! Who told you that? What
can I do with such people, that is my problem. This is how we have scandalized ourselves.
Hindu thought had to be rethought. Take Kanada, or Kapila, or Badarayana, or Jaimini. What
lives on in the most secret places of my heart is not their scholarship, abundant as that is, but
the spirit of their teaching. It is so easy to laugh at their systems. But has anybody studied the
six darshanas? How many of us have taken seriously a Patanjali, or a Kapila, and really
considered their teachings? And it is these same people who have been abusing even the
Buddha and Mahavira with this same intelligence-I mean their colossal ignorance! Therefore,
these darshanas have become meaningless to us. But do you think that there was a time, or
rather that there was not a time when these darshanas were not living to us?
But what has happened today? Where is Jaimini's Purva Mimamsa speaking of gods and of
supramental powers? We do not know. We think only that a Naiyayika will be reborn as a jackal
in his next life. We think of the mimamsakas as those eating mamsa. Of Badarayana, we think
he is a wool-gatherer!
How many have seriously thought to what comical postures we have reduced these
darshanakaras. This has made me miserable, this extraordinary ignorance we have produced.
I don't want to go into details, but to tell you the need for a new darshana.
Are you alive, or are you dead? Please answer this question. Are you satisfied that you are alive?
How can I say 'I exist'?
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Some only exist if they have a car. They must have a car to exist! Others exist only if they have
objects of their desires. Remove these objects, and they cease to exist. Some exist by jobs. If a
man has no job, or has lost his job, what does he say? "Please give me a job, so that I can exist".
If such people have no jobs, they don't know what to do and how to exist! People spend time
and money on all these, but why can't you spend some time and find out if you exist? Is this the
way? What is the meaning of existence? This is a very serious problem in Europe, this one of
existence. They even have existentialists! But what is it, how do I exist? Reality means that if
you attain to that Reality, you exist. To exist you must begin with the practice of truth, satya.
Satya-it is sat, makes for sat. 'Ya' the 'ya' shows that it is something to be achieved. This is the
greatness of Panini.
Therefore if you want to exist, you must speak the truth. Always speak the truth. You may ask
'what of those situations when I cannot speak the truth?' You must. Pray to the Master and you
will find that such situations where you cannot speak the truth are avoided. You are not thrust
into such situations. One who speaks the truth exists. Anything that passes away does not exist.
Now the Jiva or Reality of your existence is the Pranasya Prana! The first thing is to practice a
life of truth-a niyama.
The Sri Ramchandra's Rajayoga is a purified version of the ancient system of Raja Yoga. The Raja
Yoga of books have undergone an extraordinary amount of demotion. Handled by people who
did not know what they were handling, or what they were doing, it has become distorted. But
they don't know that Patanjali could not have said what he did without 'Ishwara Pranidhana'.
His name itself indicates it. Patanjali-Pat-
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anjali-surrender. Therefore, surrender is first. We don't care whether God is, and how and what
He is. We want to know God only as a Master. If you approach God as a God, or a Divine being,
He runs away from you, but if you approach Him as a Guru, then He runs after you. You must
choose God for your Guru. Any lesser one is meaningless. You must choose God, as Arjuna did,
for your Master.
"Sarvam Samapnoshi..."
Why can't you try it? Accept Him at any point. The acceptance of God is primal in Yoga. No less
a person than God Himself will do. In fact I feel that God cannot relegate this function of a Guru
to anyone else. Artha, Kama, Dharma, these are all right for others. Not Realization. You see
here if you can have God and surrender to Him, He shows the path. As Sri Krishna himself said,
if you choose me - "Kshipram Bhavati!" You will "become" immediately!
So I start with God, in the simplicity of my faith, in the belief of my faith. So you see that when
you take up this particular Raja Yoga, you have to be a suppliant seeking existence from the
Ultimate Guru we call God. God is thought to be difficult of access. That may be true of God if
you take Him as a king or ruler of the world, that is, in his political function. But if you take Him
in his hermitage, then direct contact with God is possible. This desired contact has been one of
my earliest personal experiences. You may have heard of Thirumangai Alwar. He was
wandering all over to find a guru, but nobody would take him up, or teach him. In despair he
went to a temple, and not finding the archakar, went directly in and prostrated before the deity,
saying 'Om Namo Narayanaya'. And that was all! I got this inspiration later. My training later
was taken over.
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I was not very conscious about it. It is only in retrospect that He seems to have had a guiding
hand in my development.
When I came to Shri Ram Chandraji I did not know him earlier. I never went to Shahjahanpur,
except much later. He came! Even then I wanted to test him. I said "You claim too much that
you can put me in direct touch with God. How can you do this? Can you explain the process by
which you make such a big claim". These were the questions, I asked him.
"I cannot talk. I am not a learned man like you, but sit before me; we start at the point of the
heart. Secondly, I put you into direct touch with God. This process is the offering of that life
force into that of the abhyasi to commence his spiritual journey". That is what he said.
I am a doubting Thomas. Even now I am one. I am afraid that God is a great deceiver. If I take
Him as God, He deceives. If I take Him as a Guru, then he comes to me and satisfies me. This is a
great ambivalence of God. I want you to see this distinction. Patanjali said that God is the Guru.
Badarayana on the other hand said that God is the creator, the preserver and the destroyer ....
Janmadyasya Yatah! There it began! But as Sri Krishna said, "Svalpamapyasya dharmasya
Traayate Mahato Bhayat".
In India we all talk. We are great talkers, we Indians. We are fascinated by oratory; by the voice.
We do very little. That is our main difficulty. Take Dr. S. Radhakrishnan. His voice, his oration.
We are all carried away by it. So it is with others. I used to be fascinated by Satyamurthy. He
had a grand voice and manner. I used to be just fascinated. So you see, the voice is a dangerous
thing.
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Mana therefore is a very important thing. I tell my Master "you speak silence!" You will see that
Yoga is the real induction of the Divine consciousness of God.
To recall my experience with my Master, on the second day the unbelievable happened! I found
myself in contact with the Divine. I didn't believe it. I thought it was hypnotism. But my Master
said that it wasn't false. I found a great peace! The Pranasya Pranah ... it had become the eye of
my eye, the ear of my ear.
Here I must tell you one thing. What is natural to an animal is unnatural to me; and what is
natural to a God is unnatural to me. What is the Real nature? It is a spark of the Divine! You
have to gain that status of the spark of the Divine, the Sesha of the Divine, the Shakthi of the
Divine!
Your goal is to become a zero, an akinchana. Have nothing! Become nothing! If you can face up
to it as Buddha said, you will find that the more you empty out yourself, the more the Divine
will enter into you. You are a patra, a vessel. If it is empty, He can enter. You will then be told,
"you do not exist, I exist".
Francis Thompson, in his "Hound of Heaven" tells the story of a wood-cutter, who kept
dropping his load as he was going through the jungle, and God was following him, and kept
picking up the dropped lumber, and He carried all his lumber for him. The wood-cutter turned
and saw him, and called Him a robber. "I am no robber, you are my robber,' said God.
When you can place yourself in the natural path of the Divine, then the Divine Life is your life.
"Asat" is what all of us are. That is why the Vedas say "Asato ma satgamaya". But then we have
"Tamaso ma jyotirgamaya", from darkness lead me to light, and this gives us difficulty. Who
knows that the light is darkness? "If light can thus hide, why not life," said
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Blanco white! We all know that sunlight hides the stars. When night comes and the sun has
gone down, then it is that we see the beauty of the heavens above us!
We have got to develop this direct contact with God in order to realize ourselves as part and
parcel of the Ultimate. Let us start this. It is possible that I may go up, and then come down and
not in His middle. Or I may go down, and then go up, or I may start at the middle and go up or
down. All that does not matter. But let us start this, with energy and sincerity, to bring down
this force from above. Can God be brought down? Yes, in my personal experience! I felt deeply
light and most of my thoughts were stilled. I reached the thoughtless condition.
If only my friends who are seekers will read the Bhagavad Gita from back to front, all our
troubles will be over. That is how it should be read. Surrender first to the higher consciousness,
so that it can then reveal to you the meaning of what you read. Please do the saranagati first.
After you have done that, you may not read the first few chapters of the Gita. Please do the
saranagati first and then see.
You want to achieve God. Why not let God achieve you? As Sankara said, this is a pratibimba,
an image. Or as Plato said, the world is a mirror. Therefore, the only way to read the Gita is to
start with the last chapter and digest it, the first few need not be read at all!
As in the Veda it is necessary to give up this way of looking at life as an abnormal specialization.
Brahmacharya means life of Brahma, or life dedicated to the Brahman, that is, in union with
Brahman. It is a simple word with a perfectly simple and clear meaning. But latterly it has been
made a peculiar doctrine of non-sexuality! This is our modern difficulty. To
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practice yoga, they think, needs denial. First get into touch with God.
Then we have to know that Yoga is for the grihastha. This I must emphasize. Have we here a
Vanaprastha? Leave alone a Sannyasi! I have not found in the whole range of the Yoga Sutras
that you shall not practise yoga at home. There are of course a few yogas which are sannyasa
yogas, and as such are not meant for all. But others are for grihasthas. In fact, I may say that
there are as many yogas as there are subjects! There is a yoga of art and a yoga of science.
There is a yoga of money and another of poverty; a yoga of love and a yoga of hate. Take what
our forefathers have done. The 64 kalas, the graceful and immortal sculptures; their mastery of
languages; their discernment of the chakras; the movement of the kundalini; their discovery of
the 3600 nadis ... all this and much more. How did they do all this? Please think of that.
As Sri Krishna said "Yogah Karmasu Kausalam". Kausalam means easy. That is one meaning.
That is, in Yoga everything became easy. But kausalam has another meaning also. It means
useful to all. That is, whatever is done in Yoga is productive of welfare to all.
In yoga we must be untiring. The results are grand and universal-mahat virya, mahat aisvarya,
brhad Isvara. What jnana extended all the frontiers of the knowledge, the Siddhi! But there was
an anonymity about it. I want to emphasize that. Yoga produces an anonymity, and not a
synonymity with God! Their greatest mastery was the abolition of the self and of all identity.
That was Real existence, they said. What you call non-existence is real existence; and what you
call existence is really non-existence. Yours is a language of non-existence. Every parent knows
that anonymity launches a child, and it is
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anonymity that brings it into this world. Most of the great men are anonymous. They come and
having done their work, they go. About some of them, we don't even know when they were
born, to whom they were born, and even how they were born. Some are said to have been
born of flowers, others were found in trees. This is common. They were Adityas!
This is a great discovery. The normalcy of this is that the greatest force can be brought into your
life if this "Pranasya Pranah" can be brought into your life, if this " Pranasya Prana" can be
brought into you. It can be done if you offer yourself.
What Shri Ram Chandraji says is that there is a very easy way by which I shall be able to give
you this by a transmission. The very first thing is the contact with God-consciousness. For the
last 7 or 8 years I have been doing this, trying to put this force of God consciousness, by the
Grace of my Master. A quietness of self abolition, a calmness, a de-tensioning takes place. This I
have been trying to do for the last seven or eight years. They are now much more normal. They
are brought to a state of normalcy. Strains seem to fade away. This has been again and again
tested under the most serious crises which I have undergone.
I came to this because a test must be carried out when a challenge is thrown. This is for the
grihastha. It is slightly different from the yoga for the sannyasi. Sannyasa Yoga is misleading for
grihasthas. What is to be removed? Bad conduct! You will see that the great Upanishads were
written by people who were not sannyasis. The great Yagnavalkya had two wives, rather than
one! One for this world and one for eternity, he said! The sage Vasishta is an eternal grihastha.
Now do you see? Where is the necessity for sannyasa? There was therefore a period when
people rebelled against sannyasa. Wives were
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afraid, fathers and mothers were afraid. What I ask is, can't you practice yoga in your own
home? Can't you make your house holy? I would say when a sannyasi enters the house, he
pollutes it, in a different way of course! The Laws and the ways of a sannyasi are quite different
from those of a grihastha. They have different duties, different responsibilities.
Unless I reach the Divine consciousness I cannot produce a God. This came to me at Calcutta
during an Aurobindo lecture some years back. It came to me that if you cannot be gods, at least
try to become the fathers and mothers of gods! You all know the story of the rishni garbha,
where He was born as Vamana and then again as Sri Krishna. There you have a grihastha trying
to be born as a God for the saving of humanity. Therefore it is up to you as Grihasthas to realize
your responsibility for yoga, the perfect living for God, by God, in God! Is there any one system
which offers this dynamic way for living in that consciousness and for growing in that
consciousness? Yoga is going into life to deepen it, to make it more full. God is not so distant as
some people think.
Tadejati Tannaijati Taddoore Tadvantike (Isa)
Whether distant or near, He is in each one of you. This dynamic message of the Rishis is with us.
The work of Sri Ramchandra's Rajayoga is that of re-elevating each soul to the Ultimate. Here is
a message of the Divine who is prepared to walk into your house and to initiate you. This is the
message of a normal life.
Man is one who is said to be a thinking being. Man is said to be one who is proud, who thinks
that he is a superior being. If you take 'Man' as from the Sanskrit root, as from the supreme
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force of the Divine, then you will see that the first thing that came out of the Divine is 'Manas'.
Sri Ramchandra's Rajayoga offers you a new method in a new dimension. You will find the great
lights of the supramental will be available to you. I don't want to flatter or to give undue
prominence to the work which my Master has given to me. But if you will practice it, the
ujjivana you are looking for, the uplift of the soul to the Ultimate, will be common to all men.
Forget all differences of caste, creed and race. Not one of these things will help. Being a Hindu,
or a Christian, or a Buddhist, or anything else, none of these things will help. Man has to
become a universal being-rightly or wrongly. You must therefore make up your minds to take
up the opportunity offered to you. A little bit of practice is worth much more than a ton of
theory. Lenin is said to have told Marx, "I have read the Das Kapital, what next?" Marx said
"struggle"! But to avoid struggle is to give yourself to God. "Which god," you may ask, as the
Vedic "Kasmai Devaya Havisha Vidhema." Which god to worship is the question. We have too
many gods in India. Arundel said we are gods in the making. I agree. But we are such bad
avatars! We do not have the vitality of the Divine.
We are told "Ekam Sat Viprah bahudha vadanti"-but I used to translate 'vipra' not as wise men,
but as fools! 'Vi' is a negative! Now which God to worship? I say, the Ultimate. The
Parabrahmam! It is not something you can grasp. As the Kenopanishad says "Na Cakshus
Pasyati". No lesser god will do for this purpose. Please take note of that! Not the vyuhas, the
three murtis with their dampatis. Not even these gods will do. As Sri Krishna said, if you want to
conquer your ragas etc., then only the Ultimate must be sought, for "Param drishtva nivartate.".
Otherwise partiality, neglect, all these theories and
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difficulties come in. One god for this, another for that, and a third for yet another; where is the
end? To how many gods can we pray? Our desires and needs are endless. You see the
impossibility of this? We have nothing to do with these gods. They are only officers.
Then came the avatars, ten or twenty-four of them. Which of these shall I worship? There are
personal favourites. One likes one, another likes another and so on. Then there are
geographical loyalties. In Mathura Sri Krishna, in Ayodhya it is Sri Rama. This is the way our
people have worshipped their gods. As the occasion, so the god! This is where we are. So no
avatar. On the path of yoga, no avatar.
Then the Antaryami. Each one has an antaryami. Please note. Mysticism is in loneliness. You
must develop the consciousness of living alone with your God-your Antaryamin. So it is only the
antaryamin to whom you must turn. You have only two Gods, as a matter of act, the
antaryamin within you and the one above! "Agreravamaha Vishnor Paramaha!" as the Aitreya
Brahmana states.
The inner connects you to the Higher. This way is open to everybody. Nobody can be denied
this. And the only way to discover the Antaryamin is to practice truth. The simplicity of this
method is that a sympathetic love can arouse the God within you. You will be able to get
yourself put in contact with God.
I only pray that our wisdom will enable us to cut across all those oblique things. We have to
practice. Once we are able to develop this instrument of knowing God by God, through God,
then as Spinoza said "Sub Specie Eternitatu!" you will see everything by insight, not by
biological processes of perception.
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Philosophy means the love of wisdom. But it fell on evil days. So you see, we have something to
do. I pray that in this sacred place, His sacred Grace will produce men of the highest levels of
spirituality for the good of humanity.
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Sri Ramchandra's Rajayoga: A Way of Life
Talk delivered at Vijayawada on 25-2-1968
I have been asked to speak to you on Sri Ramchandra's Raja Yoga. I have had a strenuous
philosophic and academic life, running alongside my spiritual aspiration for realizing the
Ultimate truth or reality. Therefore it has become very important for me to express myself very
clearly on this new methodology by which the Divine can be known in the most easy and simple
manner. The Lord Buddha, at one stage in the evolution of our country's religion, stated that his
path was sweet at the beginning, sweet in the middle, and sweet in the end. Similarly the Sri
Ramchandra's Raja Yoga is simple and sweet in the beginning, simple and sweet in the middle
and simple and sweet at the end. For the realization that has been promised by this simple
system, it does not ask you to break your head with metaphysical words or technical
phraseologies so commonly used by our learned people and philosophers. This is particularly
absent in this system. We hold that speech and talk have to be thoroughly disciplined and made
to be appropriate to the great subject of God. God, in the English language at least, consists of
only 3 letters and our "Omkar" again consists of 3 letters. They are very simple to utter, simple
to remember. But such a god-head has been made complicated, and we are today witnessing
the clash of philosophies and cults devoted to God in his manifold form or appearance. But
suppose you spent all your lives in turning towards understanding the nature of God in his
infinite multiplicity, you must certainly spend a crore of lives before you exhaust the
inexhaustible. Therefore, that path of trying to
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Sri Ramchandras Rajayoga A Way of Life
get God in his manifoldness is fraught with great ignorance and even conflict. I will not enter
into the important divergences which have happened in our own cultural patterns.
So, I shall now speak about Sri Ramchandra's Rajayoga as a natural path of yoga. We have had,
as I told you, these religions and these philosophies which are facets of culture. The adaptation
of man to the cosmic processes of nature was by naming them, and by taking each one
phenomenon of nature as being governed by an aspect of God. So, we have got as many gods
as we could desire. Perhaps there are also many other gods in the making. Anyway, that has
only led us to an artificial society of cultural nature. So Indian culture is rich with variety, and
many people claim there is unity, or that there ought to be unity; but unity is not easily arrived
at by that route of pursuing the diversity. Therefore, we have to return to what is called the
original datum of experiencing God himself and to discover how, firstly, to go about connecting
ourselves with God. Secondly, I will say that our present situation is such that many people ask
me the simple question, "Why do we want a Sri Ramchandra's Rajayoga when our great people
have already given several margs?" For example they have stated that we have Karma Yoga,
that we have Gnana Yoga, that we have Bhakti yoga; you may add even Hatha Yoga or Tantra
Yoga and any other number of yogas. If each one of them could be multiplying then this is one
more such thing which we are making today and the process is going on. Some people combine
two yogas and speak about gnana-karma-samujya-yoga or gnana - bhakti - samujya - yoga. And
then we have got the purna yoga which Sri Aurobindo has himself claimed as a unique integral
yoga combining the best of all the yogas. This being so, why do you want a Sri Ramchandra's
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Rajayoga?
Now this Raja Yoga is claimed by Sri Ram Chandraji, the founder of this particular Yoga, to be a
purified version of the original version of Raja Yoga, and therefore he said the most natural
thing to man is the Ultimate mind which is that of God. If we can use the Ultimate mind of God
for the transformation of the nature of our little minds, or diversified minds, then it would be
the simplest way by which we can transform our life of misery into a life of divine happiness
and gratitude. Therefore all that is needed is somehow to secure the approach to the Ultimate
mind or the mind of God, and connect it with our little mind which is resident in our hearts and
expresses itself through our emotions and such other feelings, ideas and thoughts. This process
by which we are trying to get the Ultimate mind to have a place in our mind and do the work of
transformation of our consciousness and mind appears to be easy on the face of it. But it may
be held that it is most difficult to get God's mind to come into us. So much so, the other yogas
which I mentioned earlier have reversed the whole process and said that firstly let us do some
duty or some karma which comprises, according to our ancients, yagas and yagnas and other
tantras and yantras, worship or manipulating them. By that process they say you can connect
yourself with God, and after the connection is made then you will get God to play in your
consciousness and modify you.
The gnana yogin, on the other hand, says if you study the scriptures and know the relation, as
stated in those scriptures, between you and God, or if you know the tattvas and if you merely
can go on contemplating on, or reciting or repeating those sacred texts, you will get the
connection with God, and after that everything will be easy. According to bhakti yoga,
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they say, if you can do the devotionals like - Sravanam, Keerthanam, Mananam and Nivedanam
and so on, you will get connection with God however blind you are in respect of other matters.
And once the connection with God is attained then I think our problems are solved. Some
others say, like the Hatha yogis, that if only you can control your body, its postures, and
perform pranayama and the other mudras, then you will get connection with God; of course it
is a difficult path, but nothing great can be attained without some difficulty or effort. And so we
have been accustomed to very effortful individual paths. So much so, by the time we ever think
of attaining the goal, we are so tired that we think of leaving the whole thing and leave
ourselves to fate and seek what is called Saranagati or surrender. So individual efforts, even
when fully undertaken, had to be performed for quite a long time and perhaps for several
generations and several lives. Bahunam Janmanam Ante Gnanavan mam Prapadyate". A man
must take several lives before he becomes a Gnani and then alone he falls prostrate before God
and surrenders unto Him. But if surrender can be taken at once, then most probably you can
give up these karma yogas and gnana yogas and bhakti yogas because you would have got God
almost by the time you surrender to Him.
So this path of Saranagati was discovered by the ancients as the simplest path, provided you
are Gnani enough to realize, or intelligent enough to realize, that if you can surrender to God
directly (at once) and if you can fall at his feet, then God is to be had without all these human
egoistic efforts involving so much of trouble, money, expense, and even life. But you know
again this Saranagati which was such an easy method did not follow it up. You did Saranagati
but there are somethings
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required. God was willing to enter into you, but you did not receive God into your heart. You
tried to escape from your misery but would not receive God in your heart. In fact you are
satisfied if your fears are removed, depending on God's assurance in Srimad Ramayan. If only
you surrender once
Sakrudeva Prapannaya Tavasmiti Yachate
Abhayam Sarvabhutebhyo Dadami Etat vratam Mama.
But then you did not follow it up. Saranagati became just an instrument, not a Yoga. But it is a
Yoga, it connects you with God at once. Now, if we can use that technique in our Raja Yoga by
which we can begin to have God's consciousness or mind to play into our heart, and if God
consents to do that, consents to descend into our heart through his thought at first, and by his
being later on, then our problem is solved. This is the crux of the matter. The artificial way by
which we connect ourselves with God after arduous work and effort, in the process develops
our ego to a very great extent. It is the most unnatural way by which you can connect yourself
with God, it is artificial. It may be that all our culture only registers this process by which man is
being more and more alienated from nature. Man thinks he is apart from nature, other than
nature, and has to fight with nature, struggle against her. And then our modern scientists are
making efforts, as I may put it, to make nature yield to our will for the sake of our comfort, for
our pleasure, for our needs and so on and so forth. So we are in a sense pitted against nature,
and equally we are pitted against God, because we do not want to reach God naturally but
unnaturally, artificially. So, as against that, it was proposed that if we could somehow get that
Supreme consciousness of God to enter into us and to shape us to become at one with nature,
at peace with nature, in harmony with nature, it would
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be the most natural thing possible. For this a pure heart is needed, a heart that is anxious to
realize that it is one with the Divine or God; that is aspiring finally to see God, to know God and
to enter into God; that has as its final destination a harmony with the entire nature including all
humanity and all life. That is a consummation, I believe, which every body would desire.
That is why some of our great modern prophets like Rousseau were saying that we are to
cultivate a natural life. In America, Walt Whitman and Thoreau, and in Russia, Tolstoy, all of
them pleaded for a natural life, not an artificial sophisticated life that has come into being, or
was coming into being even in their times in America and in Europe. Today that phenomenon is
occurring in India. The same sophistication, the same unnaturalness, the same rigidity of
mechanized existence is with us. We are an unnatural people today, despite all the religions,
which have already produced their quota of unnaturalness in our lives. So it is that Sri Ram
Chandraji the elder, I will call him the elder, thought that it was an easy way which should be
presented to our people, who are fitted to receive it, thanks to the great heritage of the past.
So he said, "I can bring back that consciousness of the divine mind and connect it with your
heart." Well, you might say it is a great claim, and from what our Rishis and other people have
said, it must be considered to be a fantastic claim. I have no doubt, I myself thought so too. We
could reason and argue with something one could do. But how to believe that God Himself will
come and enter into our hearts just for the asking. It is impossible. Some people wanted lot of
money so that they can bring God to you. Some people wanted properties to be given to them
so that they can make the effort to bring God to them. Well what I think is that while people
were bargaining as
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to how much they can pay to God, or pay to the person to bring God to them, God Himself
came by the backdoor. And I think he cheated these great people who were trying to invest in
God. So like that, Sri Ram Chandraji of Fatehgarh thought it was most easy to get God, and he
showed that He can be got almost in silence and without fan-fare and trumpets and without
garlands. And that was what I found when the present President of the Sri Ram Chandra
Mission and its Founder, Sri Ram Chandraji by name, came to me and said "well, I will do the
job!". Looking at him I never imagined that he was capable of that. That was my sophistication!
I had the feeling that realized souls must be extraordinarily good looking like this or like that,
enchanting people and so on, But here was a very silent, unobtrusive man, who I think, cannot
be recognized in a public place as anybody different from anybody else. And yet such was the
man who promised to deliver the most important secret of being to me; not only to me but to
everybody afterwards. So I had merely to ask him to do the job.
He said that Transmission, or Pranahuti as he called it, is the most important thing that happens,
and explained to me that this Pranahuti or giving of Prana to you is, in fact, the way by which
the transcendental, or the Ultimate thought or consciousness, the sovereign principle in man,
can be given to me in its purest state in the heart. All of us know according to our own sastras,
that God is the breath of breath, "Pranasya Pranah.". If that Supreme being or Prana is given
into our heart, that is what is called 'Ujjivanam,' upward movement of the soul, a new life is got.
The spiritual life, this Ujjivanam, he said he would do. It is like a tonic administered into the
system, or in the language of Homoeopathy, very highly potentised Divine force is introduced
into the heart, which makes the
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thought within us of the same nature as itself, though poisonous now. It converts our mind into
an efficient, wonderful, creative force or life-giving force.
All of us are said to be suffering from 'mind', now a days. Everybody wants that his thought
should be controlled. And we have got all sorts of thoughts, the most material. I mean, even
the most cruel thoughts are within us, hatred, cruelty, desire, avarice, delusion, fantastic
notions. All these things are within us. Now these things could be immediately changed by the
introduction of this highly potentised stuff of God's thoughts. The idea is that that Supreme
thought has become grosser and grosser till it has become what it is, a poison. When it became
centred in your mind and in mine and has become the instrument of our thinking itself, our
thought has become vitiated, corrupted by our own perverse or inverse desires.
So the only cure is God, and it was realized by many people, saints, and the Bhaktas, who said
God's name is the one thing that will make everything else go out. But, how to utter the name?
Not by repeating it will you get that state. The name must mean something to you for
transforming your inner consciousness or thought. For some time we thought in the hands of
some great men the name did work, but later on, as you find it, even if you write a thousand or
a crore of times the name Sri Ram nothing happens. The mystic charm with which it was
working like a talisman in previous ages refused to work, even though it was told that, in
Kaliyuga the name of God is quite enough. But what happened? Therefore our people said that
the man who gives the Diksha or mantra must be of the highest calibre. And then what is more
important is not the mantra but the force with which he introduces or gives it to you. But if that
force has become gross and not highly
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potentised, as I put it, it is not the highest thought of God. Then what happens? It becomes
useless, ineffective and then you complain like many people, "Sir, drug has not worked",
because you have not been given the highly potentised one, and the potentised nature of the
drug is what is necessary. You want the most subtle thing to come in. So the Master said,
"Other people might have given less subtle things, but that has not changed us. Let me now try
the Ultimate". Therefore, he must have done enough penance, I believe, or he must have got
enough grace of the Divine to have permitted him to use His force. All that is what I can
conjecture. Or else it is impossible for anybody.
So almost at the very first introduction of that consciousness into me, perhaps on the very first
occasion I met him during the 3 days he stayed with me - thanks to his grace, perhaps, thanks
also to my good luck, I was able to see something of the Ultimate, But I shall not exaggerate.
This I knew, that it was capable of working. During the past 12 years I have been in this
particular work of realizing God more and more, I found the efficacy of this transmission from
above. Now this is so natural, I was not expected to leave anything of my own accord, by my
own effort. Automatically everything seemed to change, slowly of course. No dramatic changes
were there, but slow change as all natural processes are slow, but gradual and steady
uninterrupted, unarrested; and the hand of God's activity or His thought within me was
persistent through day and through night. It was not necessary even that the Master should be
before me. Once it had begun to work, it began to work automatically also. This is what I call
naturalness. I was made to become calm, not by any coercion or saying 'Be calm'. No orders
please, but by quiet performance! Something happened
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which prevented me from being otherwise than calm. Slowly the Arishadvargas (six-fold
enemies - kama, krodha, moha, lobha, mada, matsarya) began to yield. Slowly the controls of
my consciousness became freedoms, rather than controls. So this natural process of
transformation of the human being and nature, which is a prelude to the final and culminating
transformation of man into Godliness or Suddha Satva - being or divinised nature, was achieved
by the simplest process of introduction of what is called the divine consciousness into me and
into so many of my associates during the last 10 years all over this country. So I said to myself,
'here is a method which is natural to man. Man is bound to become divine by the process of
this spiritual evolution."
If one does not believe in the theory of evolution, man has to return to God's nature and that is
his destination, sooner or later. It is true a few people hold that if you do not turn towards God
but turn away from Him, you might become an Asura or go to hell. But many others realize,
even those persons will have to turn to God when they meet with the ultimate crisis of their
lives. Therefore even to such men it is possible that the grace of God can be sent in. So this
Pranahuti or the introduction or offering of the divine Prana into each individual man, so as to
effect his individual transformation, and ultimately the transformation of the society or the
family in which he is, is the most natural way and the simple. In the other systems, as I may put
it, the problem of renunciation of life arises. If you want God you must renounce nature. If you
want the spirit, you must deny matter. If you want God you must deny yourself also. Unless you
merge into non-existence and into God, there is no realization. That type of renunciation is a
turning away from nature and therefore it is, in a sense, unnatural.
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Now what does this system do? This marga says, if a real consciousness of the divine can come
here, the very environment will also begin to change and you become reconciled to nature, and
in fact you become the principle by which nature and God are once again restored to their unity.
Nature is said to be the mother, God is said to be the father, and you are said to be the son. The
son cannot go about separating father and mother as some persons try to do. I believe, if there
are differences between the father and the mother, it is the child that brings them together. Is
it not then the business of the child to make his father and mother live together and grow
together, and be proud of the children that they have? This view is there in our ancients, I may
tell you. But we have, as I said, tried to divide what is united, or keep things divided that tend to
get united even. If two persons are willing to join together there are some people anxious to
divide them, and we have got enough stories going about for that purpose. So here that
unnatural way of human relationships has to be resolved only by an appeal to the Divine who
unites what is separated. Therefore this Pranahuti, the Ultimate principle by which everything
lives and moves and has its being, has to be practised by everybody. It is now possible, thanks
to Sri Ram Chandraji. He has been able to train many men to do this job of Pranahuti to
anybody who comes and offers himself for spiritual upliftment and divine evolution. This again
is an important thing. Previously only one man perhaps was able to give Mantra Diksha or
Tantra Diksha or Yantra Diksha, and though there had been many people who have been
reciters of the Veda, they themselves never got the permission to transmit this force of the
divine consciousness or the Pranava or the Pranahuti. Or if it was ever available it was restricted
to
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a few people of a particular caste or a particular religion. Or else it became esoteric or Rahasya.
Now this path of naturalness has not even the esotericism, which is said to be very necessary
for getting God or God's consciousness into you. Here we do not have mantra because that has
failed. There is no tantra I am sure, there is no yantra even. But what is here? A direct spiritual
offering of the highest consciousness into your heart, which begins to set in motion your whole
spiritual journey or Ujjivana till you reach the ultimate stature of God-head or the nature of
God. You receive as a blessing in this, Sayujya; you receive as a blessing in this particular path
Sarupyata also; and you have the vision, which is Salokyata with the Divine. As I said, the last
hurdle of getting God himself to do the job has been crossed in this system. It has been made
easy. God is simple, therefore he must be only achieved by simple means. God is sweet, he
cannot be tasted by bitter things. God is omnipotent, omnipervasive, he cannot be won by
impotence and privateness. This being so, I consider, after due deliberation and practice that
this is what can be accepted by one and all, high or low, rich or poor, for, all of us are subject to
our own individual private minds which are struggling against their privateness, and against
their own irremediable fatigue.
We are all tired people, and to get zest for life, zest for being, zest for higher and higher
realization, a divine union is one thing that this transmission of Pranahuti from God does. But it
is a practical path, very practical. As I said there are no dogmas, there is only the acceptance
that there is such a thing as a divine thought, and that it can come and enter into your heart;
and then it asks you to observe yourself day by day and see whether your tensions are not
removed, whether your life is
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not made easier, and harmony with the world is not more secure, and whether all the obstacles
before you do not fade away like the mist in the morning sun.
This is the message of my Master, so easy to practise, so easy to get. There is nothing here with
strings attached to it but love for the Ultimate life and aspiration for spiritual evolution and
growth. In my humble opinion this is a message for the whole Universe; but I should say, in the
words of my Master, unless India is made to accept this fine Yoga of harmony, it would be
difficult for the World ever to rise far beyond. Our present cataclysmic age, atomic age or
super-nuclear age has only posed before us the threat of Nature which is now rebelling against
man, or against man's misuse of her. So before nature finally annihilates her children, let us
awake and make use of this Divine weapon for security of ourselves, and peace and prosperity
for all mankind and for the glory of nature herself.
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Rajayoga A New Interpretation
Rajayoga - A New Interpretation
All India Radio Talk at Hyderabad on 30-7-1967.
The way of union with the Divine Reality is called Yoga. Raja yoga utilises divine thought of the
super-finest kind to bring about this union. Since thought is verily the sovereign fact about
reality this method is called Raja yoga.
Patanjali's Yoga implies this, but does not lay it out in clearest terms as it was intended to be
imparted by the teacher or instructor. It also emphasizes only the suppression and control and
the final eradication of human thought and its modifications. The most disturbing feature of the
latter is its persistent disturbing nature. It has become the root cause and effect of tensions,
emotional, intellectual and physical. Man has been trying several recipes for getting rid of his
stream of thoughts, which disturb his peace, and Raja yoga became one of them. Its main help
was negative. But even this became difficult, for, the human mind refuses to be suppressed and
repressed. It is this that made for the positive approach of securing Divine thought to effect it.
The ancient yogis of the bye-gone past had known that this Divine thought could be sought and
brought down by appropriate means - through surrender to the supreme God who is the Guru
of all mankind. No human effort of any kind could bring about this union or bring down the
Divine thought. God himself, or one who has already secured his connection or link or yoga
with Him alone, could do this.
Human methods of approach have been in the main negative. They have firstly been wrong in
the aspirations for a happy earthly and economic life. They have moved to the opposite
extreme of denying all earthly and social life.

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Renunciation or escape from life was counselled as the condition for securing the divinest
thought. Mere knowledge as a quality of thought was also held to be sufficient. But the ancient
discovery that it was the breath or life-force, the prana or pranasya prana was not followed up.
Therefore it does not feature prominently in the later yogic systems, which consider prana or
breath to be a variant of the air (vayu) rather than the source and fountain of all life. God is
Existence, Divine Consciousness and Bliss.
The method of securing and introducing it into the seeker after peace, relaxation, freedom
from tensions, self-realization, and liberation, was lost mainly because it was thought that the
individual must evolve before this force could be introduced into his heart. Individual fitness
alone determined the initiation or introduction of divine thought, and for securing this fitness,
adhikara, it was emphasized that several practices should be followed. While it was essential
and obligatory to do them, it nevertheless became almost impossible except for a select few, to
attain such fitness or adhikara or arhata. In this manner the original method of introducing
divine life-breath that makes possible spiritual evolution and emancipation, got lost. And this
also put Raja Yoga beyond the reach of the common man, and made it also appear to be a
difficult self-torturing process.
In order to restore this supreme divine thought which is also the divine life-force to its pristine
position, some thinkers envisaged the necessity to make a direct attempt to gain it through
prayer and meditation on the traditional forms and patterns of religious worship. But it also fell
into gross complexities. Purest surrender to God alone as the Ultimate Guru became clearly the
only alternative.
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Such a prayer of mankind brings down the Godhead himself. The Raja yoga, which secures the
Divine Descent into the seeker's heart, is natural, and is without the efforts of the human
individual. It is the most beneficent, provided the aspiration is kept alive by constant
remembrance of God. But all this was mostly theoretical, or speculative and imaginary.
During this century a remarkable personality tried to secure this divine possibility and
experiment on its potentialities. He showed that practically every human being can be made fit
for the higher approaches by means of the Divine thought itself without introducing
complexities and knots. Not only peace from mental confusion and riot of thoughts could be
secured, but also even the divinisation of man's nature could take place, once this force is
introduced into the seeker. The practical operation of this divine thought in man was simple,
uncomplicated by rituals and learning, and even bereft of all that pass for devotional methods.
The Guru who has secured this capacity to introduce divine thought-life-force into the heart of
the seeker merely introduces this force, and the individual soul, awakened superconsciously to
its destiny and union with the Ultimate, begins to move upward and Godward.
All the several methods become natural rather than artificial. This method of meditation or
dhyana which is essential to all yogas is divinely operated, and the individual feels the
transmission of divine life-energy flowing into one's entire nature, physical, vital and mental,
and harmony results as a consequence. The receptivity for this divine experience begins to
grow more and more, and one experiences cosmic consciousness as well as divine
consciousness. But this yoga does not base itself on any human need, nor does it trade in
miracles. Natural divine condition or sahaja samadhi results in
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all activities, and one is, in the language of the Gita, established in the Divine - a sthitaprajna -
living and moving and having his being in the Divine Godhead or the Ultimate Absolute.
Most yogins cannot reach this condition in this worldly life. But in the real Raja yoga,
renunciation is transformed into non-attachment and divinised. Family life and social
obligations take on a divine harmonious nature and peace is secured everywhere. Moderation
becomes the vital principle in divine living. The ancient ideal of an ideal yogi as grhastha gets
realised in the simplest possible way.
This is the discovery of the modern yogi Sri Ram Chandraji of Shahjahanpur living today, and he
has also perfected the method of initiation through divine thought, which takes over the entire
spiritual voyage of the individual. But constant watch over the individual being necessary, one is
naturally made to feel the living presence of God and be associated within throughout. Raja
yoga, in this sense, is called Natural and divine as contrasted with that which is in vogue. This is
the cardinal principle of Sri Ramchandra's Raja Yoga.
Though modern man swears by human reason and by human values, and tries to sublimate his
instincts and break his tensions by faultless etiquette and good manners, we know how thin is
the distinction between the modern civilized man and the savage barbarian. Culture or
humanism demands the divine touch and life-breath to change it into divine culture. But
without securing God's grace and descent as the breath of our breath and life of our life, one
can only be guided by ignorance and misery and anguish. All this leads to the inevitable
necessity of securing God-thought and God-life-breath through those who are in full possession
of that force. This is the most important role of the spiritual Guru in Yoga.
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Our salvation depends on adopting Raja yoga of this divine kind. Then alone can the statement
that all life is yoga that makes for well-being, get verified, and made the most significant
method for higher evolution of man into divine nature.
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Rajayoga - A New Interpretation and Practice
Rajayoga is the name given to the yoga, which utilizes the dhyana-samadhi as the means to
union with the Divine. Yoga means union or connection of a thing with another; but in the
mystical meaning it means union or connection with God or the Ultimate Reality. The astanga-
yoga refers to the preparation for the yoga -such as yama, niyama, asana, pranayama,
pratyahara, dharana, dhyana and samadhi. The preparations are of the nature of control of the
body, control of desires and instincts, and their contraries which produce contra (or vicious)
habits, the control of the mind in respect of the objects of desire, for the mind has the nature of
wandering from one object to another, from one wish to another, or from pleasure to pain and
so on. Therefore, the first step in yoga is said to be control or restraint of mental modifications,
which may well be described to be the real meaning of pratyahara. If the mind is given an
object which will hold it, then the control of the mind is most easy; if not, it would wander. We
see that Patanjali states the first definition of yoga as the control of mental modifications
(yogah citta-vritti nirodhah) but it is seen that it is not an exhaustive definition at all. It is true
that this definition is given also in the Katha Up.. Tanm yogamiti manyante sthiram
indriyadharanam. The Mahapanishad states, Manahprasamanopayoyoga ityabhidhiyate. To
quieten the mind, to hold the indriyas steadily without permitting them to run amok even as
the horses are being kept under rein, are obviously the first steps in Yoga. The anga is called by
the name of the angi even as the body is named and designated by the individual who uses the
name for the soul within the body.
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Rajayoga A New Interpretation and Practice
Thus scholars have always linked up the two meanings of the word Yoga derived from yuj: to
connect, to yoke or control the senses, the mind and the ego or soul finally.
Rajayoga tried to link the individual with the divine or yoke it with the divine by means of the
thought (dhi) which is expounded in the Vedic Gayatri mantra: dhiyo yo nah pracodayat.
Dhimahi is the expressive verb that has made the divine thought the force by which the union
can be effected. This is known later as Suraji or solar sabda (Vedic mantra) with which the
ancient gurus used to initiate seekers after realisation or Yoga. Thus one became a twice born
(dvija).
Revered Babuji has propounded a purified and simplified version of the ancient Rajayoga and
has given a new method of initiation into the Yoga that leads to ultimate realization or Union
with the Ultimate (para), the true other. He calls his system Rajayoga, because he utilizes the
divine thought (cit-sakti or prana) for the purpose of bringing about union with the divine
almost at the very start of the practice of Yoga. This is much more important that the
preliminary preparations which have tended to be made ends in themselves. Thus the yamas,
though basic and fundamental as the essentials of ethical conduct have been made ends in
themselves and it was said that they are sufficient to make one attain liberation. As we know,
the Upanishads also have said that they are preparations. Even for attaining perfection in them,
the grace of God is necessary. Similarly niyamas are observances which are really useful, but
even here we know that the variations are many and the practice of the same difficult without
the grace of God. As for pranayama as mere breathing exercises and technique of inspiration
and retention and expiration, they hardly help anything more than cleansing of the nadis or
breath
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pipes than the mind. The control exercised hardly leads to the higher levels of consciousness.
The Rajayoga that starts with dhyana places before itself the Idea of the goal, which is, firstly,
liberation from misery, secondly, liberation from the cycle of birth and death, and thirdly, the
most important of all, the Union with the Ultimate which will bring about the other two as well.
Thus one aims at Yoga by means of ideal or goal fixing. This is the dharana keeping before one's
mind, as will and purpose, the ideal of Union with the Ultimate Reality.
The second step would be to try by one's own efforts whether this could be attained. Though
one knows the goal, what one wants, one does not know how to attain it. He has to get one
who knows the Goal or is a siddha, and who knows also how to make others attain that. This is
the Isvara or God who is the Guru on the path, for He is the ever-attained (nityasiddha) and
sarvajna (all knowing). God alone can be the real ultimate Guru, and to worship God as Guru is
to make it possible to reach the goal more easily than if one considered God as the creator,
sustainer and destroyer etc. of the Universe as the Vedanta says. For the Agama as for Yoga,
the Guru is absolutely necessary, more so as it involves kriya (practical training) which is not
fulfilled fully by mere discussion (mere bodha).
Further, once the Guru is chosen, one has to follow his directions, and this can only be known
when the Guru works on the individual, through the power of initiation or infilling him with the
divine force (cit-sakti or dhi or prana), which alone makes everything live, move and have being,
and restores physical, psychological and spiritual growth and evolution. This has been one thing
that has been lacking in all the forms of
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yoga propounded. The Yoga-sutras seem to be silent on this most important factor. Indeed it is
because the yoga has been left to be taught by those who could not or did not have the power
or ability or sanction and permission of the Divine to do it or has been left to the individual's
own efforts or self-effort, it has not been able to fulfil even the initial attainment of the
samadhi or dhyana (meditation itself). Concentration, of course, had become a strenuous nerve
racking task. So, Master counsels that the first thing in Yoga is to get the process started with
being connected with the Divine by the introduction into the heart of the divine-thought-breath,
even like an offering into the fire of aspiration of the heart. This principle has been called by
him Pranahuti (breath or life offering). This means that the Yoga starts with Yoga and
culminates in the realisation of the Ultimate Reality Consciousness with the help of the same.
Thus Guru comes early and stays till the final step is attained. By God force God union is
attained or simply God is the means (upaya); sadhaka, sadhana and siddhi are all God in the
form of the Guru. The Yoga-sutras hardly reveal this role except under the niyama as Isvara-
pranidhana and the nature of the Isvara. Of course, if we wish to see more, the name Patanjali,
one whose anjali is to surrender, is to fall down, at the feet of the Isvara: that is his Mudra-
nama.
The Agamas have insisted upon this aspect of the Guru and the Kriya and no wonder the
Samkhya was also known as an Agama-sastra.
The third step on this path of Rajayoga is to gain the transmission of the Divine thought-force or
prana (pranasya pranah of the Upanishad) into the heart where the meditation should be
directed. In Yogas many persons counsel the meditation at the nasikagra or bhru-madhya.
According to
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revered Babuji, the meditation is most efficacious when it is made on the heart, wherein alone
the transmission is made, and also because it is said to be the place of the Isvara in the human
body (Isvarah sarvabhutanam hrddese tisthati). The meditation is an effortless observation of
the inflow of the Divine force or prana from the Divine Master or the preceptor who is a siddha
in this regard. A siddha is not one who is possessed of all the miraculous powers which come to
every practicant when he performs samyama (concentric control) over the element or plane or
time or space etc. A siddhi is the attainment of the goal; here the goal of yoga-kriya is
attainment of the Union with the Ultimate Reality. Thus meditation on the heart leads to the
natural power of concentration when one begins to perceive the flow of the Divine prana
within oneself.
A fourth point is that the prana introduced into the system by the process of transmission also
cleans and loosens the entire system of all tied up conditions. The Guru has to clean the adhara
of all dirt (perceived astrally as black spots) and make them leave the system. This leads to the
feeling of lightness and clearness and calmness. The second process is that it also prevents the
entry into the system of all dirt and heavy thought of the lower level. The purification (shuddhi)
of the system is attained with the help of this transmission to which must wholly surrender
oneself. Lightness, detensioning of the entire system of mind, the loosening of the knots of
attachment, viveka, vairagya, uparati, titiksa and sraddha naturally result and one gets
established in the sattvaika buddhi, which is characterized by jnana, sakti, vairagya and
isvaratva. One begins to grow into the condition of the Guru, the Divine.
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The Yoga-sutras hardly mention any knots (granthis) and the sat-chakra theory is not
mentioned in it. The Tantras, however, speak about it. The Upanishads also mention the
hrdaya-granthi (the knot of the heart) which has more often been interpreted symbolically as
referring to the attachment or desire for objects of sense and pleasure. Babuji affirms that
there are knots, which are really batteries of power, or brackets which have been useful in the
materialization and grossening of the force and led to solid condition. These have to be now
reversed in their functions and help us to become more subtle and receptive to the Divine force
and lead to nivrtti-the return to the primal condition of ksobha (the first thought force stir).
Instead of the spiritual chakras, the Tantrikas had concentrated on perfecting the siddhi or
miracle potential chakras and so the progress on the spiritual path has been most illusory.
Therefore, the concentration or meditation (samyama) on the sat-chakras had led to
degenerate developments in the direction of power mongering and miracle mongering siddhis.
The Yoga-sutras have definitely ruled out the siddhi-path if one wishes for Yoga or real union
with the Ultimate and attainment of Liberation or freedom from all materiality however subtle
up to the limit of prakrti-laya (avyakta-pradhana or triguni). Further the chakras are all placed in
the Spinal cord (vina-danda) visible to the astral vision, whereas the knots as discovered by
Master are outside it and of course visible to the astral vision developed by the pranahuti
(transmission). The fundamental knots are those which start with the heart (physical heart) on
the left side of the chest (the location is given by Master) and moving to the right side just
below the right nipple we have the second knot (this is what is called the atma-point). The
points further enumerated are the point of devotion, the point of fire and the
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point of vayu, near the throat corresponding to the visuddha of the Tantrikas. Revered Babuji
enumerates 13 points in his work Anant Ki Or (Towards Infinity), which covers the knots in the
Heart Region, Mind Region and the Central Regions.
He mentions another set of points numbering nine (in three rows of three each) near the sacral
region which govern the desires, passions and thoughts pertaining to sex. In addition he has
also shown that the Kundalini is not as important for spiritual purposes as it is for miracle
powers and material powers. This is very important because the dangers inherent in rousing
the Kundalini from below (i.e. Muladhara) are great and in fact impede rather than increase the
spiritual. This view is confirmed by the GURDJIEFF-OUSPENSKY school also, who call Kundalini,
Kundabuffer. But Revered Babuji shows that the awakening of the Kundalini from above
happens when the aspirant abhyasi reaches a level in the Mind region like the Sahasrara.
The samadhi state in the real Yoga of this type is always naturally induced and is equivalent to
the 'thoughtless condition'.
It is always sahaja, natural and comes about naturally during dhyana. These are not the
extraordinary manifestations incidental to the samadhi induced by means of self-effort. It is a
gift of the Divine or Guru, and does not produce any abnormal physical or physiological
processes. The samadhi is asamprajnata - the higher condition than the samprajnata, and it is
not sleep or a simulacrum of it, but the yogic prajna and the yogic turiya conditions. In fact one
goes beyond the prakritilaya to the laya with the Self or the Ultimate Reality which is beyond
the turiya, Turiyatita.
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The spiritual condition resulting from this attainement is inexpressible peace, shanti that goes
beyond all mere cessations, beyond all that go by the name of experience even. Most properly
one reaches the Dawn of Reality, the original Root condition, beyond thought-force-prana. The
Prasna Upanishad has mentioned this condition of the Prajapati as the person who brought out
prana and rayi. But Master calls this Bhooma (Bhuma), the Ultimate State of which all other
states are bhumikas or lesser states, of consciousness, the lowest being the personal
individuated limited consciousness and below it the unconscious and the subconscious. Reality-
consciousness can only be arrived at when one goes beyond thought (thought consciousness or
truth). This is the goal and the perfection which man aims at whether it is in Vedanta or Yoga.
But it is clear that without Yoga there is no verification of the Vedanta which yearns after just
jnana which is a category of thought.
The liberation is possible only when one reaches this Reality-Centre though many consider that
liberation can be of grades or only when one gives up this body (or rather all bodies physical,
astral, mental, prakrtic) and not when one is yet remaining in the body. The Jivanmukti theory
speaks about the release from sense of bondage though the prior effects of karma would hold
on the body till the exhaustion (bhoga) takes place. According to Revered Babuji the Prarabdha
and sancita karmas could be enjoyed even when going through the process of yogic union
through transmission as they get destroyed even as it is said that they get destroyed by
jnanagni in the Gita. The thought - pranic force destroys them by bringing them to bhoga in a
variety of ways and cleans the system completely, so much so that the real jivanmukti, living
freedom or freedom
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even within this body, can be enjoyed through the divine grace. The pranasya prana (pranahuti)
indeed makes it possible for man to experience yogically the Ultimate even when having this
body, for there are subtlest points or knots within the body which have not yet been roused
into correspondential illumination-action by the other yogas which have not been able to have
a firm grip over the heart and psycho-physical organism. Their pessimism had led to the
abandonment of any effort to discover the real correspondential relation between the pinda
and the Brahmanda and the Centre of Reality. The mystic truth to which reference has already
been made affirms that the structure of the atom or cell is repeated (directly and inversely) in
the cosmos and supercosmos as also in the living reality. Babuji's researches and painstaking
exploration of the un-traversed domain of psycho-physical parallelism and correspondential
inter-relationships between the supercosmos, cosmos, the human organism and the atom
reveals a range of possibilities of this Transmissional Yogic Power of the Ultimate Prana (Cit-
sakti).
These are some of the most important modifications made by Revered Babuji Maharaj which is
not only instructive but also has opened up some of the lost tracks of Yoga which the Rishis
knew and acted and lived by.
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Interesting Investigations on the Physio-psychology of the Human Organism
Sri Ramchandra's interesting Investigations on the Phsio-Psychology
of the Human Organism
Sri Ramchandraji of Shahjahanpur has made startling investigations in Yoga psychology. These
are found in his Reality at Dawn, Efficacy of Rajayoga and Towards Infinity.
He reveals that all creation is of the Mind (Manas) which is the first Stir of the reality. This
Primal Manas radiating in vibrations from that Centre or Reality created concentric circles so to
speak and upto a point really revealed the potentialities of the Centre itself. This luminous
region upto the extent of seven original circles was known as the Central Region of the Mind.
This area is not open to the area of knowledge and therefore was known as the Ajnana or
Region of Ignorance - where knowledge does not penetrate and which can only be investigated
with the help of Ajnana and the Ultimate Tam itself, that is beyond the original Stir and may be
known as God.
The regions that follow are the Region of Egoism firstly cosmic and later individualized for each
person. The same pattern is in the Cosmic as it is in the individual or particular individuals or
persons. The Manas now diminished in its force remains subtle but tends to become grosser
and grosser. Eleven circles of egoism are known as the Region of the Mind and this is followed
by the grosser region of the Heart. The human organism as a matter of fact from almost the
head to the feet is the region of the heart in the gross level as well as in the subtle level. The
Heart becomes the essential region governed by the circulation by the heart processes.
Physically everybody knows that the heart is central to the body. (Though
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today there are cases of transplantation of the heart, yet it would not disprove the thesis that
the heart remains the main pumping station of power to all the portions or limbs of the body
including the brain). Whilst the nervous system is centred in the brain and the nervous system
including the spinal ones the heart is the circulatory hub of all processes. Towards the
harmonization of the two centres alone is evolution working. This conception of the three
regions - the heart, the mind and the central region, is unique. He, however, nearly identifies
the three regions with the Indian conception of Pinda, Brahmanda and Parabrahmanda and the
Kendriya or central regions which means that he considers that while the heart is individual, the
manas is more cosmic, and para-brahmanda is still more cosmic and the Central goes to the
supracosmic and acosmic levels of Experience.
Every individual, is connected with the Ultimate and sub-ultimate regions physio-
psychologically.
The stir (ksobh) for expansion is stated to have taken place from below the Centre. This is
significant, as showing that creation is a downward movement rather than an upward
movement. Sri Ramchandra has mentioned that there are what are called kala-dasa points -
points that belong to Time, which emerges along with the movement in space that is below the
Centre. They all stand under the Centre. This is also the significant metaphor of the Veda which
speaks of the Urdhva mulam adhas sakah - the root is above, the branches etc. are below. So
too the Gita mentions this analogy.
Kala-dasa points are all placed along the spinal cord of the individual body. They are below the
Central point which is in the region of the Cerebellum. Sri Ramchandra points out that there is
also the point of destruction just below the Centre. But
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by crossing down or by implication discovering that the creative downward movement is really
a process of destruction of the Ultimate Happiness, perfection, existence and so on, one may
conceive of the downflow of evolution (pravrtti).
Thus we have the points numbering twenty. From laya avastha one descends to the conversion
of vibrations into particles, the higher minds conversion into the lower. Though upto this point
divine knowledge is present, the downward movement takes it to subtle desires (kama), which
moves to the point of rage (krodha), which tends to flow down to habits and tendencies (lobha,
moha), this moves towards hunger and grosser desires pertaining to the maintenance of the
body and lower though for perpetuation, preservation, sexual appetites and finally ends up in
Kundalini. Thus desire, anger, possession, self-preservation, delusion and sex are all clearly
necessary for the extension of the field of the individual evolution. All individuals are the basic
results of the downward movement of the ari-sat, or the sixfold which may be said to typify
also the six-fold sat-cakras of the Tantrik conception. The centres there too are considered to
be downward facing or hanging down buds, which it is the business of the yogi on this path to
upturn or make them unfold upwards by piercing them from below with the help of the energy
of the Kundalini. It is somewhat of a strange conception that the grossest power should be
awakened and made to pierce the points or centres of lotuses from below and then move
upwards till the Ultimate Centre is reached.
Sri Ramchandra presents a more rational explanation of the spinal downward turned points
which represent the life-forces of instinctive evolution, which is also considered to be that of
Nature.
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It may not be very difficult to equate the six centres with points of Sri Ramchandra's diagram.
These too are subtle centres except perhaps the last ones - a fact recognized by the Minor
Upanishads also.*
Unlike the method adopted by the tantriks who wish to move by the same route as by which
the original force had descended - an impossible if not risky job, Sri Ramchandra proceeds to
show that the route of ascent is different from the spinal route of descent. This route is frontal
rather than spinal and posterior. The starting point is the heart as stated by the Upanishads,
where the Jiva is resident and where the Isvara is also working. Without entering into the
metaphysics of the double presence of the Jiva and Isvara in the heart, we can state that one
has to move upward from the heart to the Centre that is above. The path is not direct but
rather zig-zag. From the point of the heart (left) one proceeds to the right and from that one
ascends to point three just above the nipple (left) and proceeds from thence to the point four
which is upwards of the right nipple. From that point one proceeds to the throat point which
corresponds to the visuddha point in the spinal in the front. This completes the frontal ascent in
the pinda-pradesh or the individual evolution or ascent. It is from the thoracic point one moves
to the point in the top of the forehead - not the bhru-madhya which is said to be point
corresponding to the ajna cakra in the spinal level. It is the experience of many practicants at
this point - to have vibrations or throbbing. Sri Ramchandra advises that this point should not
be touched at all on the upward journey. May be that this point corresponds to the destructive
eye or point in the back and might open up that point's activity. However, many use this for
material power some
[* Yoga psychology of the Minor Upanishads. K.C. Varadachari]
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even present it as the third eye of Shiva. However, this point is bypassed on the ascent. One
reaches the Cit-lake at the top of the forehead. One begins to experience the Mind region - as it
opens up the cosmic levels, leaving behind the individual particularized life. Ego at this region is
no longer identified with the body or the sense-cum-motor organs, but is free from their
limitations and restrictions.
Waking-consciousness according to mandukya Upanishad refers to the sensory-cum-motor-
mind awareness. But the true waking-consciousness seeks to be beyond these restrictions of
limitations or grossness. The real awareness of the cosmic linkings of the mind or ego as mind
becomes possible when one dwells more and more in the cit-lake (manasarovar of the
Upanishads).
The modern tendency to emphasize the place of the waking-consciousness arises from the fact
that one would like to be held responsible for one's actions - especially the errors and sins that
so much dominate it. The waking-consciousness involves that one must be conscious of one's
powers and be able to plan the future according to whatever ideals that one has. In fact, it is
the practice of some to see that the subconscious and unconscious levels of consciousness are
gradually abolished. The Yoga sutra itself admits that nidra or sleep is a great impediment to
Yoga. More so dreams also that set the mind wandering from one idea to another idea.
Obviously we have to conclude that the yogi never ought to sleep or dream but be in the
waking-consciousness.
In all these what is the essence of the matter is that one forgets the inner self - the fourth. Our
waking consciousness suffers much from this loss of inner consciousness - the turiya. Therefore,
it is not really jagrat - watchful but pleasure - hunting.
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Its world is narrowed to the field of desires which fulfil the appetites of the senses - motor and
sensory. Similarly the svapna - su - apna is equally void of the inner awakenness of the self - dhi
- and as such is nightmarish and wish-fulfilling rather than free and luminous (taijas). The Su-
supti without the fourth or dhi is again not a sound sleep of the prajna but just a fatigue
consciousness or a state of a-prajna.
It is the fourth that must inform all these three states - all of which are necessary for the real up
- bringing of the body as an instrument of the inner self. If the philosophy behind these
discoveries was the attainment of the turiya or the fourth which is of the dis-embodied being
then it is conceivable that some have never bothered to exercise the fourth in the three states
of the body. If, on the other hand, the goal is to see that the fourth functions in and through the
three states then it would really manifest the visva, taijas and the prajna. This might be the
essential meaning of the attempt to arrive at that waking-consciousness which has all the
richness and amplitude of the cosmic and supra - cosmic levels of Reality.
It is, however necessary to plumb the depths or ascend the heights of the Reality as it is in itself
so that it might be made to function with that same force and energy and consciousness in the
lower levels without dissolving them into nothingness - a fact well known to the earlier yogis
who attempted nisprapancikarana dissolution of the fivefold unification or aggregation that
gave rise to the world.
The Bhagavad Gita has a passage, which reveals that the night of the Yogi is daytime for the
common man and the waking state of the yogi is the sleepy state of the ordinary man. This
gives the clue that one has to understand by the waking state not the state of the senses,
motor and sensory and the lower
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mind operating through them, but the state of the inner self-the purusa. The purusaic
consciousness or the Dhi is the waking state of the Purusa, whereas it is the state of sleep of
the prakrti, contrariwise, the waking state of the prakrti is the sleep state of the Purusa- the
prajna.
All these reveal that technical terminology has been rather loosely applied by expositors,
without a firm grasp of the experience that is boded by the states and levels.
Therefore, Sri Ramchandraji supplies a firm interpretation of the prakrtic evolution on the one
hand as explained by the Kala-dasa points and the purusaic evolution, which is explained as the
frontal heart cerebral movement of the consciousness.
Samadhi as transcendental meditation is a double-edged experience. On the one hand samadhi
provides the break away from the prakrtic embodied consciousness into the purusaic-that
involves suspension of all bodily activities. This samadhi has been known to be reserved for
those who have totally discarded attraction for the body and given up any attempt to use it for
any purposes. Of course the actual practice has been rather opposed to this total renunciation.
Therefore, samadhi as the radical withdrawal of the consciousness from the body is not fully
accepted as the way to realisation, though a few yet cling to it as the only truth.
Samadhi as the state of purusa - consciousness really realizing itself within the prakrti, which is,
as it were, but its ksobh, and externalized, is what the sahaja method seeks to attain. This does
not mean the severance of the link between the purusa and the prakrti, which are usually set
against each other. The realisation of the highest consciousness - the purusaic within the prakrti
or the body is naturally brought about by the transmission of the Ultimate thought arising from
the
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Ultimate purusa or Self or God, samadhi is not a state of trance - loss of bodily consciousness as
such. It is a deepest state of absorption in the Ultimate from which one derives all power and
consciousness and bliss and existence for then one goes beyond all these too.
The correlations made by Sri Ramchandra are invaluable and form a corrective to the
speculative conjectures of the tantrikas and the mantrikas.
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Yoga Psychology and Modern Physiological Theories
Yoga Psychology and Modern Psychological Theories
There are two physiological theories advanced by two writers of the present day who seek to
explain the psychonic system in terms of modern thought: The theory advanced by Sir John
Woodroffe and Pramathanath Mukhopadhyaya on the one hand and Dr. Vasant Rele on the
other. Dr. Rele's theory is on the lines of neural explanation and is worthy of study as it gives
excellent cues as to a future theory of Nadis and chakras.
1.The theory of Dr. Rele:
Dr. Rele holds in his work on *Mysterious Kundalini, that Kundalini is the right vagus nerve and
the physiological nervous plexuses are the chakras and the several nerves can be identified with
the Nadis described by the two books Satcakra Nirupana and the Mahanirvanatantra. "All
explanations about this (kundalini sakti) though learned, could as well apply to the autonomic
nervous system" he says (P-34). The static or anabolic power is the para-sympathetic portion of
it and the Dynamic or Katabolic power is the sympathetic portion of it. "The Vagus,
pneumogastric or tenth cranial nerve, as we know, is developed from the hind brain and has a
more extensive distribution than any of the other cranial nerves.
[The notes on Endocrinology were brought up-to-date by Dr. V. S. R. Murthy, S. V. University
College, Tirupati.
*Mysterious Kundalini: vasant Rele: Bombay
Halliburtons Hand-book of Physiology Ch.XVI P-171]
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"It arises with other cranial nerves (ninth and eleventh) from the grey matter in the floor of the
fourth ventricle, where it is attached by eight or ten filaments to the Medulla Oblongata in the
groove between the olive and restiform body. The nerve as it emerges from the jugular
foramen at the base of the skull, presents a well-marked swelling, called the ganglion of the
root of the Vagus (jugular ganglion). This ganglion sends a branch to the carotid plexus which is
situated at the base of the skull and is known as the taluka chakra.*
After its emergence from the jugular foramen, it presents another swelling called the ganglion
of the trunk of the Vagus (ganglion nodosum) from this the Vagus nerve passes along the spinal
column vertically down through the neck, chest and abdomen where it ends into a plexus and
forms connections with the solar plexus. In its journey downwards and before it ends, it sends
branches to the prevertebral plexuses of the sympathetic portion of the autonomic nervous
system. In the neck, it sends a branch to the pharyngeal plexus, i.e., Visuddha Chakra; in the
thorax it sends branches to the deep and the superficial cardiac plexus i.e., Anahata Chakra; in
the abdomen it forms connections with the plexus of the coeliac axis i.e., Manipuraka chakra
and then ends in a plexus known as the solar plexus i.e. Kundalini chakra which is the
downward extension of the Manipuraka chakra. The Vagus also supplies branches to the renal,
hepatic, splenic, and pancreatic plexuses."**
[*Yoga Raja up. Mentions that the taluka chakra is just below the Ajna at the root of the palate
as its name signifies.
**Mysterious Kundalini pp.46-47 and the plan and origin of the Vagus nerve P.248. See also the
frontispiece of that work.]
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This then is the general outline of his theory of Kundalini. One single nerve vagus embraces all
the plexuses and controls all the plexuses and therefore the organs to which they send nerve
fibres.
More interesting than this is his appendix which gives us his complete view with regard to the
nerves and pranas.
The Prana is a centre and vayu is an impulse. The Samana Prana is identified with the subsidiary
nerve centre in the thoracicolumbar region regulating the activities of the solar plexus;
Udanaprana with the subsidiary nerve centre in the cervical region of the spinal cord. And the
Udana vayu is identified with the afferent nerve impulse along the spinal cord. Vyana prana is
identified with the reflex centre found at the bottom of the junction of prana and apana
impulses as well as of udana and samana. Apanaprana is the subsidiary nerve centre in the
lumbar region and apana vayu is the afferent nerve impulse along the autonomic nerves.
Prana according to him is a centre in spinal region: apana and Udana are afferent nerve
impulses: samana vayu is efferent nerve impulse along the cerebro-spinal nerves. "Vyana is the
reflex movement of the prana and apana, as well as udana and samana". Here we have a
theory which even goes to the extent of tracing the entire nadis along the paths described by
the tantra and hatha yoga. Not only this, Akasa is identified with the sub-arachnoid space which
surrounds the brain and spinal cord. The mention of the Akas-chakra would certainly, on this
interpretation, mean the plexus at the point.
Criticism of this theory:
1. The theory holds that the Vagus is the Kundalini.
531
Kundalini is according to the tantra sastra placed within the spinal cord, the 'tube' of the
embryologists. The Kundalini is contained by the Sushumna which is said to be in the spinal
cord. The plexuses are strung like lotuses in the Sushumna. "It is said for instance" says
Woodroffe, "that the Adhara Chakra is the sacrococcygeal plexus and that the Svadhisthana is
the sacral plexus and so forth". *This work (Shatchakra Nirupana) not to mention others, makes
it plain that the chakras are in the Sushumna. Verse I speaks of the lotuses inside the Meru
(spinal column); and as the Sushumna supports these (that is the lotuses) she must be within
the Meru".
2. The identification of the Vagus with the Kundalini is defective because the authors of the
upanishads as also the tantra claim that they are so subtle as to be unseen by the eye and that
only a yogi can see them.
3. Dr. Rele by identifying the Sushumna with the spinal cord and by identifying the Kundalini
with the Vagus commits two mistakes. Firstly, the Sushumna is within the spinal cord and the
Kundalini is in the Sushumna. Dr. Rele takes Vajranadi which is not mentioned by the
Upanishads but which is mentioned in the Shatchakra Nirupana as being within the spinal cord
as the Fibre of Reissner.
Shatchakra Nirupana refutes the theory of those who place the Sushumna, Ida and Pingala,
within the spinal cord (Meru)** The second verse of the work says that inside the Vajra which is
within the Meru and the Sushumna there is the Chitrini on which lotuses are strung as gems
and which like a spider's thread pierces all the lotuses within the spinal cord.
[*Shatchakra Nirupana: p.161-162 introduction. 'Serpent Power"
Serpent Power: Sir John Woodroffe. Ganesh and Co. Madras.
**ibid: P 164-165]
532
The author of the Shatchakra Nirupana further refutes the view of the Kalpa Sutra that the
lotuses are within the Chitrini. These lotuses are within the Sushumna but Chitrini only pierces
through them and does not contain them.
Thus the lotuses are within the Sushumna which is the Brahmanadi and the spinal cord and
they exist as extremely vital and subtle centres of radiative force and as centres of grossened
consciousness (more or less). Sir John quoting the verdict of a medical man not finding the
chakras on dissection remarks that the chakras as such are extremely subtle and vital centres
and are not available in a body after death: nor could they be seen in life unless one is a Yogi.
All activity is due to constant vivification of these centres which control however subtly yet
powerfully, by Prana which is the active manifestation of Brahman. Only through the chakras
can the entire organism be controlled and only through the control of breath can there be
actual and dynamic vivification of the chakras.
Every cell of our organism throbs with its own individuality of activity and though to a certain
extent the functions of a particular organism can be usurped by another, yet it would not be a
substantial way of making that organism function integrally. Every cell of the body has a
consciousness of its own which has sunk into the unconscious or autonomic level. In integrating
the functions of the several segments of our organism into a unity and in making them function
in a conscious and purposive manner, void of the biological accretions and habits to which it
unduly surrendered itself at the beginning of the evolutionary career, the entire organism
[ The Shatchakra Nirupana attacks or rather refutes all the theories of Nigamattvasara Tantra
Chudamani and Kalpa sutra.]
533
undergoes a metabolic change which not unduly and certainly profoundly alters its entire
facility in action, intuition and enjoyment. The use of Prana according to the example described
by Dr. Rele seems to be that the entire nervous system is made to focus itself on the primal
centres therefrom the drainage of neural and psychonic power discharges itself and when it is
commanded into the reginiste channels. The constant connection between the Vagus which
controls the several plexuses as shown by the radio-photography of Dr. Rele and the spinal cord
(the Sushumna in other words for it is myelinated by it) reveals the important manner in which
the entire vital energy is drained into the spinal channel stimulating the entire series of
plexuses of the psychonic level. In embryological development it is not the Vagus but the tube
that becomes the spinal cord and develops into the brain and its parts and later differentiates
itself into the cranial nerves etc.* Thus the theory of Dr.Rele reveals on the one hand acute
correlation between itself and the theories of the Upanishads and on the other the dissimilarity
between itself and the tantric theory. These dissimilarities Sir John Woodroffe himself notes
down in his introduction of Dr.Vasant Rele's book.
II
Sri Aurobindo Ghose who holds a very high place so far as Yogic culture goes, in his book Yogic
sadhan (His letters published in the Advent August 1948, give a fuller account of the chakras
and their place in the Subtle body) wrote, "I must warn you against stumbling into the error of
those who try to harmonize Yogic science with the physical science of the Europeans and
search for the Yogic nadis and chakras in the physical body. You will not find them there. There
are certain
[* Elements of Physiological Psychology: Judd and Woodworth. Chap.II]
534
centres in the physical nervous system with which the chakras correspond, otherwise Hatha
Yoga would be impossible. But the Chakras are not these centres." "The Sukshma prana moves
in the nervous system of the subtle body as prescribed in the Yogic books, the sthula prana
moves in the nervous system of the gross body. The two are closely connected and almost act
upon each other."# He says, being himself an advanced Yogi, that the identification of the
physical and the psychical centres (centres in the Sukshma body) is fraught with "horrible
confusion".
According to these two writers there is a cleavage of opinion but Sri Aurobindo is true to the
Upanishads, whereas Rele's is a hypothesis. Between them it is the Upanishads that have to
prevail, so far and so long as we are studying the psychological aspect of the Upanishads.
III
We shall next consider what the modern writers have to say regarding the psychonic theories
of psychology independently.
The latest writers on the subject of Mind postulate a Psychon as different from a theory of
Neuron and the proton. Two writers on the subject are Dr. Marston and Mr. Bousfield.
"Just as protons and electrons are aggregated into protoplasm, it is suggested that the
psychons may be aggregated into psychoplasmic structures. The protons and electrons which
constitute a protoplasmic structure are widely spread apart and hence there is no difficulty in
the way of
[ Yogic Sadhan: Sri Aurobindo Ghose, Pondicherry 1st Ed.P.36
# Ibid.P-36. (This work has since been withdrawn from circulation) His synthesis of yoga-series of
articles in the Arya however do not go contrary to the above.]
535
conception of an interpenetrating psychoplasmic structure. The psychoplasm may be regarded
as a constituent of every living cell including the germplasm and also as capable of constituting
psychic structures comparable with the complex structures which are built out of protoplasm.
The protoplasm and the psychoplasm are thus regarded as 'concomitants' the one carrying the
physical basis of life, the other its psychical basis, both interacting electrons and psychons
belong to the physical realm. Psychonic psychoplasm is regarded as being of mass so small as to
be practically negligible.# says Bousfield. He further says regarding the brain, "we may conceive
of the psychic brain as distributed through the open atomic network of the material brain,
though this is not essential. In any case the material brain and the psychic brain are both
bathed in the ether which separates them and yet links them by etheric vibrations without the
necessity of any direct paths such as nerves."
The suggestion of Mr. Bousfield is of value if only for its recognition of the limiting character of
the neurological theories and physiological explanations and because it goes deeper and
appears to suggest the theory which Aurobindo hints, namely, the existence of an overlapping
psychonic brain functioning in all psychic processes, and effecting all changes in the physical
through the vibration of ether that whilst separating them yet links them. We have the Sandilya
Upanishad telling us that the prana extends twelve digits above the head which seems to be
echoed by the theory of Bousfield who says that ether envelops both the psychonic and the
physical brains.
[# Mind and its Mechanism: Bousfield. P-26.
ibid P.43-44.]
536
The theory of the Upanishads also deals with the problem of spandana (throbbing) of vayu as
the media of movement of chitta and Manas. All associative virility issues out of the throbbing
movement of Vayu or akasa. The linga-sarira itself is a product of Akasa and Vayu in one sense.
Mind, meaning Manas in Bousfield's theory, is called the Mnema of all impressions and is
memory.* It is a manufacturer of psycho-grams; that is, it carries the impressions and congeals
them into a set, unbreakable but powerfully influencing the entire mental processes.
Dr. Mc Dougall in his 'Mind and Body' says "the fusion of effects of simultaneous sensory stimuli
to a unitary resultant is not a physiological or physical fusion or composition; but a purely
psychical fusion; the unitary result exists only in the psychic sphere." He adds, "The
materialistic assumption," that the structure of the mind may be fully described in terms of
cerebral structure is untenable." There exists in the brain no such psychical medium of
composition and the processes of the several sensory nerves simultaneously excited do not
affect any common material medium to produce in it a complex physical resultant." #It is
meaning that is the cause of neural activity and there exists 'no such' unitary neural process
correlated with 'meaning'. All response in fact is really in relation to meaning or significance.
Thus there is needed this psychonic system, a system which has place for meaning and is able
to correlate its activities with the physical neural system and influence all its motor expressions.
[*Bousfield also affirms that there is no such thing as Unconscious mind, for all storage of
impressions ideas etc. which are nascent are unconscious
Mind and Body Dr. W. Mc Dougall p-293.ibid p.289.
# ibid p.289.]
537
Dr. Marston in his Emotions of normal people seeks to establish a theory of psychonic impulse
contradistinct from a neural impulse. "Motor or affective consciousness is psychonic energy
released within the psychonic or connective tissues of the motor synapse of the central nervous
system." Defining the 'psychon' he says "the totality of energy generated within the junctional
tissue between any two neurones, whenever the junctional membrane is continuously
energized, from the emissive pole of one adjacent tissue to the receptive pole of the next
intrinsically constitutes consciousness ... The structural unit of psychology is the psychon; any
wave of psycho-chemical excitation initiated within the psychon is consciousness."* The above
definition, in spite of its chemical explanation of change within the neural and psychonic
systems, is a clear statement of the need for understanding the principle and function of
consciousness in terms of some theory or hypothesis countering the physiological and purely
neural theories. But the theory of psychon whilst useful is done away with in the statement
that consciousness is the product of continuous energisation of the membrane of the junctional
tissue; and to say that it is the energy so generated, is too neural an explanation.
Rightly does Dr. Mc. Dougall write "many of those who have written upon mental evolution and
comparative psychology began their study by looking for indications of mental life in the lowest
organisms, and failing to find any such indications of an indisputable kind, proceed to search
the scale of life from below upwards ... It is a sounder procedure to attempt to trace
[ Emotions of Normal People: Dr. Marston. p 68 (Inter) Lib. Psy. Phil and Scientific Method.
Keganpaul.
*Emotions of Normal People P-52.]
538
mind downwards in the scale from man in whom by common agreement, we have the surest
and clearest expressions of mind, endeavouring by analysis of animal behaviour in the height of
analogy of human behaviour, to seize every indication of mental life, of purposive activity as far
down the scale as impartial observation warrants." Dr. Mc. Dougall's observation is mainly
intended to show that consciousness has a mechanism of its own which can best be understood
by the study of human consciousness itself and in the measure the brain mechanisms are active
in the animals they may be considered to be growing intelligent or conscious animals.
But there is an impulse in the entire organism which is in nature at the beginning but aims at
integrating its nervous paths with all the other systems (through exercise) thus making for
coordinated action which shows the absolute vitality of purposive action in all evolution and
integration. The same purposiveness which appears as the adjustment to the environment in
the animals appears as consciousness and will in men and also as the integrative power which
affects the entire associative tracts in the brain and links them together powerfully. It is that
again which seeks to make the consciousness dominant in actual life. It is consciousness or
more truly spirit that seeks motor expression and in its expressing it 'stoops to conquer!' its
own earlier manifestations. The Sukshma (subtle) is an earlier stage in evolution than the sthula
(gross) according to the upanishads. The sukshma has the psychonic system - which expresses
the antah karana (internal organ) and its phases and whose centres are placed
[ Evolution in the light of Modern Knowledge: Mc. Dougall P-334 see also his Energies of Men:]
539
along with the chakras within it and connecting with the physical organs placed at those places
respectively.
But accustomed as we are to the physical alone we have left behind the sukshma conceptions
and think in terms of gross neural systems and therefore the whole of Yoga philosophy and
practice seeks to influence the direction of the physical by making the sukshma more efficient
and vital with regard to our life and experience. This means the recognition of the theory which
postulates the transmission of energy from the neural to the psychonic and from the psychonic
to the neural systems reciprocally, till finally they are completely integrated. This also means
perfect sensibility and perfect knowledge and conscious control. In a sense, the psychon and
the neuron are next brothers being born from a more primary element say Akasa or ether.
Thus the latest theorists in psychology reveal the anxiety to re-embrace consciousness into
psychology, which had first lost its soul and then its mind in recent years thanks to the
Behaviourists. Lest finally consciousness the epiphenomenon, should also be crucified. Dr. Mc.
Dougal and Dr. Marston have brought out a psychonic theory which may yet save
consciousness to psychology.
Endocrine theory of chakras.
So far we have considered the neural and psychonic theories. We shall now discuss the
endocrine theory of chakras. There is no theory called as such but the identification in some
circles of the chakras with certain glands lends the view that they have a plausible theory of
glandular correlation. The theory is stated in two sentences. It is said the pineal gland and the
540
pituitary glands correspond with the Sahasrara. Des Cartes * and his followers held that the
pineal gland was the seat of the soul. The interest lies not in the fact that the theory has the
remotest chance of being accepted but as revealing how a little known organ has been pitched
upon as the centre of the soul, or the Sahasrara, the pineal gland and the centre of the Divine.
The endocrine glands of the body are closely connected with the metabolic processes of the
body and their importance is very great. With the exception of the reproductive organs, the
ductless glands are all characteristic of the vertebrate group alone and some authorities regard
them as relatively recent acquisitions and their activities as something which came into
existence after the development of the central and sympathetic nervous system. But it would
seem that the appearance of the primitive nervous system and the reproductive organs are
about the same time and the development of the nervous system into the autonomic system
and the cranial series occurs before the appearance of the endocrine system.
The number of these glands is seven if we add the thymus and the pancreas, namely, the pineal,
the pituitary, the thyroid, the thymus, the pancreas, the adrenal and the genital. This
correspondence with the seven plexuses is no doubt a basis of this hypothesis. The location of
the pineal in the cavity of the head, with the pituitary close to it point to the value of the theory
of glands; added to this we have the version of a
[*The French Philosopher contemplated a non-spatial mind influencing the body through the
brain and suggested the pineal gland as the randezvous for mind and matter. From the living
brain by W. Grey Walter, W.W. Norton & Company Inc. New York, 1953.
Modern Biological problems: Dakin: Benns six penny Library P-27.]
541
Upanishad which speaks of the genital organ as the Svadhisthana.#
Dr. Sajous in his valuable work on 'Internal Secretions and the Principles of Medicine' says that
there is complete coordination between the several glands. "the close linkage of the several
glands to each other confirms the view that they form a single system in close touch with each
other and the blood circulation and the nerves of the central system. The pituitary is connected
with the adrenals by direct nerve paths and it governs through the adrenals the general
oxidation metabolism and nutrition".
The genitals according to Sajous is intimately connected with the adrenal system because the
testicular preparations give the same reactions and tests in precisely the same way as does the
adrenal principle.* Milk also contains the adrenal principle, the lactic glands being thus united
with the adrenal principle. As to the physiological aspect of the connection with the spinal
system," the pituitaro-adrenal path leaves the spinal cord through the upper four or five rami,
to enter the sympathetic chain and then the great splanchnic which through the intermediary
of the semilunar ganglia, supplies nerves to the adrenals."
[#Dhyanabindu up: verse 48: Medhrameva nigadyate: also Sajous Vol. I, P-87.
Sajous: Internal Secretions and Principles of Medicine Vol.I. of Alice E Bailey: The Soul and its
Mechanism, where she identifies the Chakras with glands. She equates sahasrara with the
pineal, Ajna with the pituitary, visuddha with the thyroid, Anahata with thymus and Muladhara
with adrenal. The identifications of Anahata and Muladhara are open to objection as the one is
too higher up and the other degenerates very early after infancy.
*Sajous: p 87.
ibid P 97.
ibid pp 72, 79, 169, 171, and 173.]
542
"There has been some speculation in the literature as to which is probably the more primitive
integrating mechanism within animals-nervous or endocrine. Obviously both mechanisms,
when broadly interpreted extend to all forms of living organisms, both unicellular and
multicellular. (The phenomena of excitation and conduction and chemical intercellular
transmission of information, the basic underlying activities in the physiology of the nervous
system, are common to all cells ... Some organizing and differentiating forces obviously had to
precede both of these coordinating mechanisms in both phylogeny and ontogeny. In
development, gene induced differentiation must precede organizer activity".)
"There is no good reason to postulate, therefore that either the excitatory or the chemical
coordination factor is phylogenetically the more primitive. Both types of coordinating
mechanisms probably evolved simultaneously and entirely parallelly and in response to the
functional needs of the larger size multicellular character and division of labour within
organisms, highly specialized, cooperating nervous endocrine systems became differentiated".
"There appears to have been an evolution of certain essential endocrine sources from tissue
possessing a simple nervous or conductive function and located within the central nervous
system through an intermediate stage where the cells exhibited their secretary function while
still retaining the special conductile ability of nerve cells, to a condition in which the cells have
become specialized for endocrine activity alone and form glandular tissues or organs apart from
the nervous system."
"And in these instances where the secreting cell bodies are still retained within nervous organs
special intracellular
543
conductile means are utilized to convey the secreted product beyond the bounds of the highly
specialized 'brain-blood barrier' and into proximity to their own vascular beds. Secondarily,
other endocrine organs appear to have developed morphologically, but never physiologically,
independent of either direct or indirect regulation by the nervous system".
From Comparative Animal Physiology by Prosser, C. L. and Brown, F. A. W. B. Saunders Co.
Philadelphia, 1962.
" ... the integration of endocrine activities is a major function of the central nervous system.
The situation of the pituitary just beneath the cephalic brain stem, to which it is attached by the
infundibular stalk and portal circulatory channels, enables the basal fore - brain and
hypothalamus to bring their influences to bear upon the secretion of trophic hormones by this
endocrine 'brain'.
From the Waking Brain by Magoun, H.W. Charles C. Thomas, 1958.
"Characteristic hormones of protein nature are extractable from the three lobes of hypophysis.
The trophic hormones of the adenohypophysis are of great importance since they regulate the
functional states of other glands belonging to the endocrine system. The hypophysis is known
to exercise direct or indirect control over a wide variety of physiologic processes.
Anatomically and physiologically the hypophysis is closely associated with the hypothalamic
portion of the brain.
A relationship which is still poorly understood seems to exist between the neurosecretory cells
of the brain and the adenohypophysis. There can be no doubt that nervous stimuli are
important in regulating the release of secretions from this important gland.
544
A reciprocal interaction has been demonstrated between the hormones of the anterior
hypophysis and the adrenal cortex. A similar reciprocity exists between the gonads and the
anterior hypophysis. The thyroid gland and the anterior hypophysis are reciprocally
interrelated."
C. Donnell Turnor . W.B. Saunders Co. Philadelphia. 1955.
Thus we have the adrenals as important as the Manipuraka chakra and as important as the
Solar plexus of the nervous system, sending out its currents to every portion of the body and
governing all metabolic action through its connection with the pituitary gland as against the
rest. The pineal gland almost passes unnoticed by the modern theorists as the function of that
gland is unknown.
In the Human adult, the organ is about a third of an inch long and weighs some two grains
(0.18grm.) In children, it is relatively somewhat larger. Beginning at about the seventh year it
begins to regress, from which time on it tends to become loaded with sand-like concretions of
calcium salts ... brain sand. Contrary to earlier belief, it persists in fairly definite anatomical
integrity throughout life."
"The evidences available suggest that the gland produces a hormone which helps to regulate
the rate of bodily development and the onset of puberty'.
From Endocrinology - The glands and their functions by Hoskins, R. G. W. W. Norton and Co. inc.
New York. 1950.
The pituitary gland in the body may correspond with the Ajna chakra the next highest chakra
before the Sahasrara. In spite of this fact the pituitary may be studied in another connection viz.
The Khechari Vidya, which involves stimulation of the akasa centre in the brain. Pro. Dakin
describes the
545
pituitary as the outgrowth from the mouth "This small organ (weighing only about 1/2 grm. in
an adult man) appended to the under surface of the brain has for some time past been
recognized as consisting of two parts and since one of these lies in front of the other, it was
customary to speak of the glandular anterior lobe and a nervous posterior lobe. Not only is the
structure of these parts visibly different, but their origin is also very different, for whilst this
posterior part arises from the brain at an early stage; the anterior part is actually an upgrowth
from the buccal or mouth cavity of the embryo. In fishes and amphibia it originates as a solid
ingrowth from the surface in front of the mouth.) At an early stage it becomes separated from
the mouth and applies to the downward process of the brain. The development of the cranium
still further separates it from the mouth and thus we have the anomaly of the structure, which
although it appears to be part of the brain is non-nervous in character (actually glandular) and
whose origin in any individual is distinct from that of the brain." Thus the pituitary gland
though situated in the brain is an outgrowth from the buccal cavity. This makes it possible for
us to think of Khechari Vidya in this connection.
The Khechari Vidya involves the reversal of the tongue into the cavity of the brain in order
(perhaps) to reach this outgrowth which has isolated itself leaving its embryonic parent. To
achieve this end, the freanum lingui is cut by the Yogi and the tongue is made to go back into
the cavity by gently pushing it into the buccal cavity and then still interior into the base of the
brain, where there are the brahmarandhra (the third ventricle) and the Kapala vastra (either
the thalamus or the optic chiasma
[ Modern Biological problems: Dakin p-27]
546
which are full of nerve fibres.) Posterior to which is the pituitary gland at the base of the brain
connecting itself with the third ventricle by a hollow stalk, the infundibulum.
Whether this is a possibility or not, the Yoga kundalini. Up and the Sandilya Upanishads have
mentioned this method. The chief point in criticism of this method lies in the fact that the
pituitary to be stimulated or in fact any nerve centre to be stimulated by the reversal of the
tongue so as to stir them into activity needs the piercing through the bones of the cranium,
which alone separates the gustatory from the neural portions.
Why should we speak of the possibility of the pituitary rather than the pineal? The real nature
of pineal activity is yet conjectural; but in the case of the pituitary we have a mass of evidence.
Dr. Sajous writes regarding the pituitary:
"The pituitary body is the general governing centre of the spinal system which includes the grey
substance of the base of the brain pons, bulb and spinal cord and the nerves derived from any
of these structures, cranial or spinal, though subsidiary centres, are also present in the bulb and
spinal cord."
The pituitary body is the governing centre of all vegetative functions i.e. somatic brain.
The brain (as differentiated from the somatic brain) is the organ of mental processes and not
the governing organ of motor functions though capable through the voluntary impulse it
transmits to the spinal system of having its mandates carried out.
"There is no obvious nervous interconnections between the neural and the glandular part of
the hypophysis".
[ cf. The solar plexus is described as vastra cloth.]
547
Paul Glees. Experimental Neurology, Clarendon Press. Oxford. 1961. But the circulatory
relationship should prove valuable evidence of their intermaintenance.
Neither the anterior nor posterior pituitary body is a secreting gland. The anterior pituitary
body is a lymphoid organ which through the mediary of the centre located in the posterior
pituitary body and a nerve path in the spinal system, the upper dorsal sympathetic ganglia and
the splanchnic nerves governs the functional activity of the adrenals. The anterior pituitary
body governs through the posterior pituitary body all the oxidation - processes of the body. The
centre in the posterior pituitary body through which the anterior pituitary body governs the
adrenals also controls the functional activity of the thyroid gland and thus constitutes the
adreno-thyroid centre.
The pituitary body, the adrenals and the thyroid gland (including the para - thyroid) are
functionally united, forming the adrenal system. The posterior pituitary body is the seat of the
highly specialized centres, which governs all the vegetative or somatic functions of the body
and each organ individually.
The posterior pituitary body receives all the sensory impressions belonging to the field of
common sensibility: pain, touch, muscular sense etc., initiated in any one organ including the
mucous membrane, the skin and brain.
"Owing to this fact, the posterior pituitary body is the sensorium commune upon which all
emotions, shocks, psychical or traumatic concussions etc., react. The resulting impairment of its
functions being the cause of the morbid phenomena observed under such conditions.* The
stimulation
[* Sajous: preface to the 2nd and 3rd editions of his work Internal Secretions and Principles of
medicine Vol.1 p.XV cf. Also the frontispiece on The Innervation of the Adrenal system cf. Dr.
Swala Vincent: Internal Secretions and Ductless glands: Edward Arnold & Co. 1922.]
548
of such a centre full of possibilities of a very intense life also means death if it is done without
proper expert guidance. Thus the Khechari-vidya is a dangerous procedure to undertake, as the
Yoga Kundalini Upanishad itself says, for it may slay the individual." It is only after long and
continuous practice under the direction of a guru that this should be undertaken: years must
elapse before the final stimulation or manthana takes place and the psychic centre stirred into
divine action. The khechari-vidya may mean the stimulation of the pituitary gland and not any
other thing.
The value of all these theories lies in the fact that they breathe the air of research into the
intimate connections between the neural and the glandular and the psychonic systems. The
way of their development studied embryologically shows the way in which they progressed
coordinating themselves and reveals the importance of their transformations. In their
differentiations lies the problem of separation of functions and in their integrated activity
consciously carried out we may either shatter the entire organism or develop unnatural phases
of our life or else we may be able to perfect the organisms under the skilful operation of the
cortical and the supracortical centres, induced by the psychonic system and the self. Small
lesions of the brain do not affect the rate of learning for the entire mass of tissue in the brain
functions as a regulated organism and therefore the importance of the cortical and the
supracortical areas of the brain whilst they reveal the entire mechanism of the intelligent life,
are by themselves controlled by the ideational sphere which cannot be explained on the
principle of neural - memory in association.
549
The Problem of Emotion.
It is a well known fact in psychology that all emotion is explainable according to the theory of
James and Lange who hold that physical attitudes reveal emotion and are emotion. The theory
of Dr. Cannon shows that adrenal stimulation is the most important physiological occurrence in
emotion and that leads to visceral function stopping and cardiac muscles being enervated. Mr.
Lashley holds "that the problem of emotion is still in confusion that one can draw no conclusion
with confidence, but the accumulation of evidence upon the variability of expressive reactions
and the repeated failures to find any consistent correlations between bodily changes and either
exciting situations or reported subjective states lends little support to the visceral theory." He
continues "the weight of evidence, I believe favours the view that in emotion, in all persistence
of attitudes, in all serial activity, there are continuously maintained central processes which, if
they become intense, may irradiate to motor centres, speech and the like. The pattern of
radiation varies from subject to subject according to chance variations in the excitability of the
motor or vegetative nervous systems and the peripheral activities are not an essential condition
for the maintenance of the central processes" The maintenance of the central processes
throughout any emotion is what is advanced by Mr. K. S. Lashley as a more commendable
theory than the visceral. The adrenal function automatically increases the heart beat, stops all
vegetative functions and in all emotion it is these adrenals that cause the highest amount of
tension in the physical
[ K.S.Lashley : Basic neural mechanisms in Behaviour. Psy. Review. Jan.]
550
condition; reflection on the contrary is what gradually inhibits all the activities of the adrenals.
The control exercised over the adrenal secretions therefore is certainly from the higher centres.
But in a consideration of rage and anger etc. we find that the stimulation offered by the natural
opponents leads to enormous activity. Whilst emotion as such cannot be explained on the lines
of visceral theory yet the adrenal action in emotion plays a very important part. Neither the
nervous system, nor yet the adrenal system but the processes of biological inheritance and
suggestions from them play a huge part in the emotive life of each individual. These are called
the vasanas of the citta; it is these that stimulate the cortical centres which allow them to
express themselves and when these intrigues between the vasanas and the adrenal are cut off,
all vitality floods the other systems and supplying the needed power for metabolic changes. The
entire energy instead of being released into the circulatory system is drained into other paths
of control and makes for the control of emotion.
Thus neither the glandular system which is in full command of the emotional and the metabolic
activity of the human body, nor the neural system which is in full command of the sensory and
motor activity as also the autonomic system and in fact radiates through the muscles and
glands and controls the entire system, offers the complete solution of the problem of psychical
life and consciousness and its expressions. It seems that all these systems which have
differentiated themselves from the unicellular organism have developed an integral dynamic
rhythm. They are whilst distinct mutually dependent and co-operative in function.
551
IV
Psychonic system and the Upanishad:
It is clear that the Upanishads offer something like the psychonic system called by them, the
Sukshma Sarira. The Nadis belong to this body, so also the chakras, and it is Sukshma prana
which flows through it, that connects radiantly the entire functions of the organism. It is also
the Sukshma prana that connects the Sukshma body with the sthula or gross body at the
corresponding places, for emotions with the adrenal and other glands and the solar plexus, for
sensory functions with the brain and the sensory centres of the brain, for intellectual and highly
specialized reactions with the cortex and the supra cortex, and the nervous system for the
preservation of the body with the entire organism. The nervous system may be considered to
be the fire-tattva, the glands, water tattva and the Sukshma Sarira is formed not out of the
gross vayu which pervades the body and helps the organism to live but is formed out of akasa
and the sukshma akasa which is indivisible and subtle. The link between the sthula and the
sukshma sarira is supplied by vayu in its subtler phase. That the vayu extends twelve digits
above the head is a suggestion in point. And it is suggested that through control the entire
prana must be made to be neither more nor less than the physical body. That leads to complete
control of the physical body and is perfect integration of all levels, perfect harmonization of the
functions of the body. This is one definition of yoga according to the Sandilya Upanishad.
Regarding chakras we have no mention of them by the Sariraka and the Garbha Upanishads
which are considered to be physiological Upanishads.
552
The Garbha mentions the Sushumna and the coursing of vayu in the body as prana, the original
prana, which descends through the Sushumna to be the heart at the time of birth. Thus at the
time of the Garbha and the Sariraka either the literature with regard to the chakras have not
been known generally or else their descriptions being merely the physical gross descriptions,
they have not referred to the nadis and chakras which belong to the Sukshma Sarira and could
be seen only by Yogis.
Whilst it is true that the neurons are instruments of mind and act as the medium of the bodily
expression, it is not absolutely true that the phenomena of mind "can only be correctly
interpreted in terms of neurons and neuronic arcs" #for the neurons are just one stage of
evolution of the organism and not the most important, but along with other systems they form
an inseparable function in the body.
The neural explanations as much as the glandular explanations do not make their explanations
perfectly acceptable in psychic life in both cases with all good intentions after a search for
behaviour and experimentation of reactions, the motive of an action or an expression is not
found - that subtle mark which makes all the difference does not make any difference in
behaviour of the internal organs nor external organs. This crux of the situation in Yoga and
mystic life leads many to postulate that the mystic and the Yogic life are merely due to neurosis
and this is not an explanation at all. It states the disease or it calls what some think as the
highest consciousness - the perception of true spirit and the finding of true Individuality by a
name and seeks to explain them away.
[# Brain and Mind: Berry. P.489.]
553
In order to avoid such a summary treatment of mystic, William James writes in his Varieties of
Religious Experience that "the states of consciousness of the mystics have a right and are true
to those who have that experience."
The Psychological phases of motive or sankalpa which plays such a part in psychic life have
indeed as yet no active counterpart physiologically and but for the barest instincts we cannot
show the physiological situation or organ of reception of ideas and location of ideas, in a
portion of the brain and the cortex. We have as yet no shade of distinctions drawn between
one idea and another corresponding superficially to it. We have for all of them the same kind of
response and the same stimulation, provided the circumstances are similar though this
similarity is as superficial as mere identity of dress.
This is atleast the criticism of K. S. Lashley against the theory of visceral connection to emotion.
The basic neural mechanism differentiates neither between one set of incidents and another
set of incidents having but a slight similarity: nor does it vary even its intentive response with
the shades of intensity of the circumstances. It is inhibition by the intellectual functions that
inhibits also the intensities of reaction of neural mechanism.
True yoga consists in ordering all things and functions within the body. With the consciousness
or purposiveness of a harmony which can only arise out of deep contemplation of all forms and
their relations and their bearing to the making of a cosmos. It means the attempt at a synthesis
of all levels of individual life, all planes of consciousness, all organs of activity and all activities
of senses and sensory functions and emotive influence. Direct perception does not jump into
being of a sudden. All the fatalities of life and conception and embryonic growth have to take
full course, the normal period of human
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gestation must take place and then will be brought out the finest flower of intellect and feeling,
the direct perception which is the most intrinsic function of the self. It is something having birth
in congenial surroundings of harmony of the intellect and feeling, emotion and sensibility,
memory and aspiration. The physical body no less than mental life has to be organized and
controlled by the will which seeks harmonization between the psychic and the physical
hemispheres of being. Regulation means harmonization through self control and self ordering
which is performed by the Prana when guided consciously. Thus the effort of will towards a
creation of new and facile type of being fully aware of the moral and real bear; of his life and
conscious and deliberate and facile in each of his actions, involves rigorous moral training and
in this consists the moral aim and ethical observance of the Yoga system. It is no less moral than
it is aesthetic; and skill in action has been not stressed by the Gita as the consummation of Yoga.
This conscious exercise for the betterment of the individual as also the whole world (the latter
being the larger aim nascent only at the beginning of his course of yoga) involves inhibitions of
emotional habits and mental associations and memory inflictions on sensory content and
means acceleration and strengthening of those synaptic connections which are inhibitory of the
autonomous actions and emotional outbursts. It means the draining off of the entire vital
reserve energies towards development of volitional and metabolic centres in the brain. In a
yogic sense it means the utilization of these energies for the purposes of connecting the
physical annamaya chakra with the highest centre of our being, or the Muladhara with the
other higher centres and finally with the Sahasrara.
555
This and nothing else will make knowledge direct perception aparokshanubhuti.
In trance, it is said, that the body is apparently depleted of all consciousness and yet the mind is
vigilant and is aware of the fullness and expansiveness of its sway; its power and perfection are
said to become luminous and function as self-consciousness. As intrinsic Turiya consciousness,
the self rests in its pristine purity, perfection and splendour and functions with complete
mastery on its return to the levels of ordinary life of waking consciousness over all the organs,.
Then not manas nor chitta, not ahamkara, not buddhi, not even prana, but only the self
suffusing the entire organism literally bathing it in its own radiance and harmony. This is the
samadhi which is inducive of direct apperception. On the path of samadhi, unconsciousness
does not mean anything other than non-activity of the senses and the memory and it does not
mean the loss of self-consciousness as self.
Thus, we have in Yoga, Inhibition as the first mantra of self-control and self-consciousness. This
means the renunciation of activity for a while so that the mind established in harmony may
become facile through intelligent direction. The physiological control is also psychic control; the
explanation which merely cares for behaviour will certainly face in the explanation of the mystic
consciousness, a rock on which it will break and flounder. The reciprocal explanation even if it
be satisfactory will not go far unless the explanation issues out of the problem of attitude. In
morals, as in mysticism, the explanation must proceed from motive to expression, attitude to
behaviour and never from behaviour to motive, for that is not what is characteristic of the
mystic's life. One goal, the goal of union, is the absolute criterion. It is the one poise, the
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one destiny of his being. This is the differentia between the behaviourist and the true
psychologist; one seeks for the expression or behaviour, the other for the attitude, the all
governing and focussing idea.
For "the identity of symptom does not mean identity of person. Deep oscillations of emotional
tone, ecstasies and even hysterical attacks do not necessarily imply the intellectual and moral
insufficiency characteristic of Medeline and her class. They may, on the contrary be allied with
traits which make the genius.*
We shall now discuss the criticisms levelled against the methods of yoga: about its metaphysics
we have nothing to do especially because the metaphysics of the Yoga theory are not perhaps
acceptable to the Vedantic thinkers. Truly later interpreters of yoga have made it into a system
instead of what was called a darsana: a way or method of knowing the real, of experiencing
reality of being.
"To characterize Yoga as a system of philosophy or ethics would be misleading. Its more direct
analogy is with our manual of religion, for its central purpose, like that of our own books of
worship is to teach salvation. But its practical directions are imbedded in more or less fanciful
psychology and unnecessary metaphysics." says Leuba who devotes an entire chapter to the
consideration of the Yoga system and its relation to Religious Mysticism. But he fails to observe
that some of the tenets of the yoga have as hoary an association with its past, as the later
Christian mystics have their own, however, flexible
[*Psychology of religious mysticism: Leuba p-203 9(Interna. Lib. Psy. Phil and Scientific met)
ibid p-38.]
557
metaphysical theories on which was based their own experiences.
We have the admission of Patanjali even at the very start of his Sutras, that his Yoga sutras are
a restatement (anusasana) of the Yoga of the ancients, of the Upanishads and the Vedas.
Anusasana is what he speaks of as the attitude of his book. That there is an endeavour on his
part to treat the Isvara as merely a governor and the Ideal of world life to whom all things are
subordinate because he is free from their influences, may be a theory that is not justifiable
from the vedantic or Upanishadic point of view; with this phase of his thought there follows the
acceptance of the absolute caintany (mere consciousness or Intelligence) as the real nature of
individual Purusha. Consciousness which cannot be annihilated is shrouded by Prakriti and
release from the shroud of Prakritic forces is what makes the individual come into his own
effulgent consciousness. He will never again be implicated in the shroud of Prakriti and will be
free even as the Isvara, resting in his own consciousness. This is the Kevalatva proposed by
Patanjali. But in the sense of Vedanta and in a meaningful sense, it means not only the release
from the bondage of objects and objective leanings, it also means the utilizing of nature and
her forces in a manner which will lead to Jivanmukti or Isvara type: not the Jivanmukti of mere
getting rid of bondage or the attitude of bondage and acting like a man who has renounced life,
and its normal activities. In life the attitude of freedom actually realized in him dominates
[ Patanjali (Patanchala) is mentioned by name in the Brh. Up III-5 and III-7 as one whose
daughter or wife was possessed by a Gandharva named Kabandha (of the Atharvan Gotra). He
is also said to belong to the Kapi-gotra or Kapila-gotra Kapila being the founder of the
Samkhya system.]
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dynamically every incident and every phase of evolutionary ascent and governs them with the
inner light which is the light of all. This is 'lordship over the Prakriti and its movements' in the
light of the Isvara who is the antaryamin of all beings dwelling in the heart caves of all beings.
This is the synthetic acceptance of Yoga which is the poise supreme, the real samanvaya of the
external as well as the internal in the Supreme, the Brahman; this is the highest aim of Yoga.
The criticism of fanciful psychology and unnecessary metaphysics is a criticism that will not be
justified from the standpoint of Indian thought or even modern thought, because the
metaphysical theory is absolutely adequate for any religious consciousness and some basis of
procedure which shall avoid great complications of mythical symbolism is what is provided by
Patanjali. He avoids the extraordinary proposals of Vedanta of the evolution of elements and
merely accepts them to have proceeded from one common substance, the Prakriti and then he
avoids the implications of causal connection between the Isvara and the evolution of the world
or even its appearance. He takes only those absolutely necessary factors which make for an
uninterrupted course of Yogic practice, for the light that comes in freedom is unriddling,
dissolving and vouchsafes direct apprehension of all Reality. Till then metaphysical theories
about God and the individual may stand. The minimum of metaphysics is what one finds in
Patanjali and not unnecessary complications. As to fanciful psychology we have surely instances
of the extraordinary lengths to which conjectural relations can be formulated. In fact it follows
the lead of inner introvert experiencing more than observation of outer expressions and the
physiological bases. This building up of psychology, though it is open to grave charges of
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misinterpretation from a physiological and behaviouristic angle, is indeed true to its mystical
instinct and purpose. It is the mysticism of Unity of all life that is the mystic's greatest and
profoundest metaphysical principle formed out of a greater vision and experience.
In Patanjali in fact there is no metaphysical bearing but only the instruction as to the
profoundest depths of being and attainment. God is necessary and only as a spiritual guru is He
to be appealed for help on the path of Yoga.
But the criticism of Mr. Leuba is not altogether wrong. But he ventures to state that "an ethical
purpose and practice is, nevertheless not logically demanded by the goal of Yoga; for honesty,
friendliness etc. are irrelevant to one who seeks utter detachment in isolation. Cultivating
friendliness and rejoicing with those who rejoice are demands hardly in agreement with a
desire for suppression of personality. This is one of the incongruities that betray the confusion
of thought from which this system suffers".* This criticism far from being right is positively
wrong, because all mystics by virtue of their aspiration to alter the circumstances in which they
are placed, pass through a moral preparation. The isolation which the Yogi of the Patanjali
school demands is the isolation from the bondage of Prakriti,, for the promise always remains
that he can become the splendid ever-free Isvara of the Guru free from the bondage of Karma;
the acceptance of Kapila is not a fault in Patanjali, because both of them wanted to represent
to humanity the acuteness of the stress of environment, habitual actions and emotional
disturbances and unethical behaviour on individual personality which contradict the way of
harmony and because
[*Psychology of Religious Mysticism. Leuba: p-38. (Intern. Lib. Of Psy.Phill. and Sci. method.]
560
of their intimate connections with bondage. All bondage is due to uncognized and unconscious
and unthought out activity and to lift all actions to the level of consciousness means to inhibit
consciously all actions connected with such actions having their play in an autonomous fashion.
To break the autonomy of the several habits and nerves and nervous systems and endocrine
systems is the true aim of intelligence (Jitendriya). This can be done only through nirodha,
restrain or control of all modifications in mind, that is in thought, all movements of habit all
autonomic functions of the several organisms. Truly it is the way of regaining control. Once the
control has been transferred to the levels of spiritual being, there is samadhi, the trance-state
in which all are absorbed into the fold of spirit and thence function spiritually. This is the
highest morality, beyond even the limits of social morality. If reflective action seeking harmony
of being is unmoral and has no bearing on the moral practices of honesty and friendliness then
one cannot understand the aim of mysticism, of even morality. That the initial aim of Yoga is
utter detachment from prakritic influences is an absolute fact and is admitted; but that is the
culmination of his entire existence or being is not necessarily involved in his attainment of
perfect control or detachment from their leading strings. The isolation which is gained through
the Yogic practice is the freedom to be within himself, 'ekanti', and that is not annihilation or
becoming a prisoner in his own cave, nor is it the atomic existence which the individual seeks.
Such is not the aim of Yoga, which is purely a mystical effort to join the true and the real and
the perfect so as to be real, true and perfect. The meaning of cittavritti nirodha is not to be
construed as the Path of Nirvana of Buddhist psychology, it is rather this self-establishment
within oneself that one seeks. That there
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may be individuals who seek the release from the physical plane of existence does not involve
the statement that those who exist in this world of matter are bound and those who are
released from the bodily encasement are free and boundless.
That in trance the body assumes a state of absolute unconsciousness for days together
sometimes is not due to the fact that trance constitutes the prime factor in freedom; it is rather
the absolute domination of the self within which is able to deplete or withdraw consciousness
from the physical body and its organs and functions. This is the Turiya consciousness - the self
itself as it ever is and sees itself to be. In the Upanishad there is a passage which goes to show
in the form of a parable how the several organs of the body claimed supremacy and how prana
getting out made all of them impotent. Then did they realize that prana was Brahman the real
self. Prana is the physical manifestation of active self, the saman as Brihadaranyaka says.
Morality being an essential harmonizing principle of life makes for the lucid functions of
consciousness or the self, since it would not lead to internal conflicts or external conflicts with
either truth or the society. The progress of the Yogi in actual existence is difficult and in the
avoidance of all conflict which may make for disharmony with oneself and truth, in harmonizing
the self and its movements with the best and the Good, one becomes less and less obsessed by
the disharmonious elements of one's life. On the one hand, there is demand for a strict
discipline over the external environment and, that is moral action and friendliness and others
mentioned under Yama and Niyama, on the other hand, there is complete mastery of the mind
which leads to the state of amanaska (Mindlessness) or unmani (above mind) when the mind
(manas) does not function with fluctuating movement. Anyone
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who misunderstands the moral or ethical preparation of the Yogic path has not understood the
broader motive and higher altitude of the Yogin's mind.
Mr. Leuba thinks that the entire scheme of Yoga is based on the creation of automatisms and
hopes that concentration and relaxation of effort play a capital role in the productions of
various automatisms. Such a statement is truly a misunderstanding of the motive underlying
the yogic practice. That those who undertake the Yogic practice out of superficial motives may
make use of very many automatisms is possible. But neither concentration nor relaxation is out
to create automatisms. The relaxation of all effort is undertaken for the sake of transforming
the lower levels and making them feel the infusion of a richer consciousness, a noumenal light
of supreme scintillative power. The postures of Yoga are integral part of the practice in order to
make concentration or attention steady and unflickering and to this end all external strains
must be avoided since strain will have its reaction on the system. The dialectical process of
attentive consciousness has been very well understood by those ancient Yogis. They knew that
every attention is inviting exhaustion to release itself from. Yoga aims at suspension of both this
(attention or) concentration or expectancy - neurosis and exhaustion - neurosis, or relaxation.
They instruct not only steadiness of posture, but also moral training of neither enjoying too
much nor attachment to anything too much good or bad as ordinarily conceived in the meaning
of pleasurable. Their instruction thus consists of Vairagya, freedom from attachment and
nirodha, control of mental activities which lead to attachment.
That the Yogi seeks mere automatisms is pure conjecture on the part of Mr. Leuba. Indeed the
very reverse is the case.
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He seeks consciousness rather than unconsciousness; he seeks not habitual reactions but
intelligent and consciously willed or supra - consciously directed actions; he seeks not mere
continuity of this quiescence of uniformity, dull, wooden, and binding but seeks full peace,
harmony and the Bliss of dynamic attainment of reality. That Mr. Leuba should have styled the
methods of Yoga as similar to the savage practices of stimulation only shows the terrible
misinterpretation of the real Yoga. Even the Yoga sutras do not take the highest state to consist
of intoxication. A study of caitanya and all Bhakti Yogins does reveal the psychic intoxication,
which Mr. Leuba says corresponds to the Savages - cult. But the Raja Yogin is not one who is
very much anxious to have intoxication that unbalances; rather he prefers the complete
mastery of the self and its forces.
Truly it must be said that what Yoga aims is to "conquer oneself", Whilst the aim of Vedanta is
to "know oneself". In synthesizing the two ideas of Yoga of the Upanishads is justifying its true
character of integral harmony. This is perfect Yoga , not mere ecstatic conversions, nor mere
prayer that makes for partial stimulations , partial alterations and partial fulfillments in union. It
is not reduction of mental activity, but it is the transcendence of mental activity, a direct
intuition of universal harmony that issues out from concentration and meditation. Trance is not
intoxication. Nor is ethical practice mere humanization; on the other hand both trance and
ethic make for real and integral uniqueness, Which is at the same time unique universal.
Consciousness of the universal is the consciousness of the individual and vice versa. Real
morality passes beyond the universals of social ethics and becomes truth expression; truth in
action. These criticisms are based on
564
a misinterpretation of the yoga system; secondly the criticisms leveled against yoga morality is
merely baseless. Connection between yoga and morals is intrinsic and absolutely determinative
of the capacity for undertaking the path of yoga; without Morals there is no mystic
achievement. On the whole the philosophies of Patanjali and the Samkhya are absolutely
empiricistic mysticism and cannot be utilized to prove the metaphysical theories of Advaita or
single soul. In all cases, the realistic pluralistic position has been taken up by Patanjali. Purusha
Bahutvam Siddham . The world of matter of prakriti is also real. And there is an Isvara, the
moral governor or guru of the universe, the ever-free and the ever -blissful being, lending a
helping hand to each and every striving soul. All this is not metaphysics but mere ordinary
acceptance. We may even say it is commonsense realism. It seeks to discover the real through
svanubhava- self-experience. Towards this end, this amount of hypothesis is sufficient. The
Varaha Upanishad speaks about the problem of the relation between the individual Jiva and the
Supreme as a problem that can wait till fruition or fulfillment of perfection. And if we have the
instruction into the mysteries of the universal and the individual relationship, it is something
that is given after the practice of yoga. It is only when the lower self, the self that is burdened
by the stigmata of experiences and karma due to Prakritic bondage, conquers or releases itself
from the grasp of these forces of Prakriti and its consequences, that the mind perceives its
unique relation to the supreme luminously. Till then, even though the veil is lifted through an
answer to prayer or any other pathway, the
[1. Yoga of Patanjali. I.I. (S.B.H.)
2. Psychology of Religious Mysticism.p-40
3. Kena Upanishad, of Prasna II.]
565
intimate relation of the universal self and the individual self cannot be fully discovered. It is
therefore that in practice this conceptual fight between dualism or spirits or multiplicity of
finites or existence of a single self are all misleading and mischievous if not merely misleading.
Now why is morality allowed to control the entire behaviour of the yogi from the very start?The
moral preparation is the best cure against misuse of power, which naturally comes to an
individual on the path of concentration and citta-vritti nirodha. Conquest over certain aspects
of material existence within ourselves means an increased Power over those factors. It means
the control over every organ in the body control leads to consciousness of power, over every
organ of the body.
In a secondary significance it means control over every element in existence even through
belonging to the objective realm. The constitution of the physical body is of the same
substances as the outer world, whose natural product of evolution it is. This possession of
power and exercise of them is what is called siddhi. As to the possibility of there being a pure
siddhi, yoga says and Samkhya substantiates it, in its statement that the siddhis are facts and
they occur through the will of the yogi. There is no absolute non validity about the theory of
siddhi which is the appreciation of a profounder law and the right use of the law of nature. It is
that knowing of such laws and the ability to utilize them for its own purpose which constitutes a
siddhi.
But siddis as such are what the yogi is instructed not to worry about or even asked for. Morality
guides the use of the power which accrues to the individual as he develops and this power then
becomes not the Neitszchian power that is
[4. Samkhya Karika XXIII.]
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intolerant and consumes, but the self -disciplined power that works for synthesis and harmony.
In one word he is heading towards Godhood (Isvaratva). It is the cosmic consciousness, the
coterminality of vision and consciousness with the divine and the ineffable, having its birth in a
perfect morality and an aesthetic harmony overflowing with cosmic delight. For all universal
acts are indeed moral acts. All harmony is aesthetic; all perfection of being is reality of
existence and truth; thus through them the individual lifting himself to the vision of delight,
becomes at one with the Divine inalienably and supremely. This is the highest consummation of
his entire existence this joyous freedom even of the stars in the firmament of God. But one has
to pass through the fireheat of life and even through the world of soul making gathering the
experience and seek spiritual regeneration through the divine. It is this union of the individual
and the divine borne from out of an entire sorrow and strain and awaiting and expectation that
makes the achievement all the richer and greater and profounder. It has then the lyric of love,
the passion of the soul and the symphony of life gathered into its essence. This is Yoga, which is
synthesis.
The usual criticism offered against the Yoga practices, even by the orthodox Indian Thinkers, is
that it is a dangerous method of mystic practice and that it involves great danger to the physical
system. The practice of breath control tones up the system undoubtedly, but the hathayogic
practice of stimulation of the centres through uniting prana and apana, which constitutes in
their opinion pranayama, is really courting disaster. The primary centre of the body is the
Muladhara and along with the Svadhisthana forms the physical system and the piercing through
these two centres causes undoubtedly terrible metabolic changes culminating sometimes even
in
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death, or great perversions. But, even as the Varaha Upanishad says, the path has to be
followed even to its fullness, even till death claims us for its own, for even through death shall
we learn to live integrally. This fearfulness of the inert and the incapacitated is not preferred by
some Yogins who feel that mere contemplation of the Essence of Existence, the Divine would
make for release. The Bhakti and the Jnana Yogins seek philosophical contemplation and
emotional expression, which latter sometimes tends to great emotional outburst. Pranayama
occupies a regular but minor phase in the life of the ordinary individual and one chooses a life
of mere study and philosophic speculation or else intense bhakti through the way of prapatti.
The aim of an integral life, the integral transformation of the entire psychonic and the physical
system, has been abandoned completely in exchange for aery metaphysics and silent or passive
dogmatism, or else to a kind of vehement emotionalism that is not grounded in integral
purification. And when the practice has been undertaken, we have not an integral
transformation but an effort at mere physical development of muscular control in Asanas, or
else mere pranayama without significance or purpose. In both cases, it has led to mere
formalism or ritualism. Formalism is the complementary phase of materialism, it too is binding
and has no purposive outlook which sustains it. It is as much dead of life and movement as
matter itself. The bondage of forms and formal elements once they have standardized or
habituated themselves in us, acts as a cog in the wheel of spiritual evolution. Indian thought in
its practices has come to the level of formalistic inertness, without courage of movement
towards great vistas of active union with the highest, the Divine. The mystic outlook, which is
essentially dynamic regulation, firm
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discipline and intense purposiveness towards enlightenment and enlargement of life in and out
of us, is the very negation of formalistic practice and silent or passive dogmatism. Mysticism
challenges life and thus evaluates its formalistic movement materialistic attitude and moulds
the world in significance. Thus tradition which loses its soul is resurrected into vital and
dynamic existence in the mystic consciousness. For to the Yogi and the mystic nothing in this
world is material or spiritual, but the significance each person is prepared to give to it and in
this quality of attributing significance to even dead dogma consists his turn of mind and
spiritual activistic outlook. The Upanishads breathe this daring spirit of absolute mastery over
everything and inculcate that life of strenuous practice even till death. For the brave and the
courageous is the world of God the great destiny of coitive union with the highest, the spirit
that is resident in all, attaining which he is the master of the world. Siddhis as such are merely
the intimations of the equality growing steadily within the individual, who knowing that all
these are merely taking him to the Divine and not making for perfect union, prefers the perfect
to his manifestations and loyally clings to the Goal of Union - Yoga and none other.
There is nothing to say against the possibilities of Siddhis and any one who walks the path of
Yoga may expect to get at the siddhis. That the siddhis are improbable and mere arthavada is
the opinion of some writers, but in philosophy as in dogmatism we have this scepticism in
Indian thought. But the upanishadic position, is that they accept Siddhis as normal to the
knower of the Divine and in this they are supported even by the ancient Upanishads which
speak of samya, with the Divine, who is satyasankalpa and satya kama. The Vedanta sutras also
speak of the individual as being equal to the Divine
569
in all respects except with regard to agency of the world-creation and sustenance and
destruction. The siddhis are further supported by the Samkhya which claims that when buddhi
is purified it manifests the powers of anima and others.*
VI
The turiya and its Relation to Evolution
In the first chapter an effort was made to show that the Turiya and the Turiyatita are not states
of consciousness as much as the Self itself. The Turiya is the individual self, the Turiyatita is the
cosmic self, the divine. The fusion of both is so integral and complete, there resting in each
other so overflowing, that there can be distinction between the Turiya and the Turiyatita. They
are aspects of how we view the individual. One is the body of the other. The vaster truer
consciousness or being is the Divine the satyasya satyam, mahatomahiyana. The turiya is
described by the Mandakyopanishad - speaks about the turiya as the highest state, beyond the
three states of our pragmatic existence, which bind. The three states of our conscious life, are
the deep sleep, the dream and the waking. The functions of these three states are in the deep
sleep, sushupti- the mind is absolutely set in abeyance and the self is merely looking on, or
there is mere awareness (prajna) in the second state of consciousness. There we have dream-
consciousness full of gorgeous splendour of images string - like phantoms on the state: but
there is one order of desire of the Isvara, the maker; this is the stage of imagination. No implicit
stage of consciousness reveals the extraordinary part imagination plays in the dream - life - it
[*Samkhya Karika XXIII.]
570
is full of revelations of combinations of sensual data which are reformed or unformed and
synthesized by the logic of desire. In fact in the early period of one's life the wish-fulfillment has
a predominant phase in dream-life: and later only we have the compensation playing an almost
supreme role in dream-consciousness. Waking consciousness is the meeting ground of the
actual field of imagination and fulfillment. Deterred fulfillment seeks its compensation in
dream-life; success also seeks its wings in speculative dreams.
But it is also interesting to think of these states of consciousness as merely establishing that
continuity of our life with our evolution. These three are merely phases of our biological
experience. The deep sleep is the state of our primitive life already undergone which
apparently seems to be so alien to our modern existence of our waking life. But an investigation
into the study of the unconscious level reveals it to be no mystery as the psychoanalysts seek to
make it. The only mystery is the mystery that it is the complete history of our consciousness
and its experience written even in blood. It is the memory that has sunk into ineffectuality, but
yet operating through the trait developed by the race, as also the individual, in the forms of
instinctive traits common to all individuals and special tendencies peculiar to the individual
alone. It is therefore the background of our waking and imaginative life. The dream -
consciousness analysed to its source of simplicity is the imaginative level which seeks fresh
combinations in actuality, it is the creative factor of our life. The waking is the creative or
imaginative phase of our being seeking manifestation conditioned by the deep unconscious. In
dream-con-sciousness, the imagination may take the way of perversion of the unconscious or
else a straight transfiguration of the
571
unconscious or else it may argue for its continuation. In every case, the dream and the
unconscious far from merely vanishing into each other seek that completion or satisfaction of
their expression in the waking, the world of experience. The comparison thus means in other
words, the unconscious level, is the level of the past, the biological background of our life; the
dreaming is the future, the ideational and the imaginative and the waking-consciousness is the
present - the meeting of both dream and the unconscious. But considered as a product of the
strife between the unconscious universal background, the individuation of the individual must
have been due only to his seeking to formulate his environment himself. The imaginative
process or the process of associating a distinct activity instead of the routine makes for perfect
individuation. Dream and ideation lead not a little to the culmination of creative activity. That
intelligent occasion has got coherent conceptions whilst dream-life does not possess them
reveals only that the imagination seeks expression somehow and factors of unconscious make
that goal nebulous, in intelligent thought it becomes clear and coherent; the dream is the
substitute for creative life of imagination and in the measure that it acts as the stimulus to
creative art and formative evolution consists its claim to be called the intimator of futurity.
Dream in the intelligent and developed people moves between the unconscious level of
biological self and the future of the ideational level and becomes a house of conflicts,
compensations and subtle expressions. The provocation of the biological life, undergone in the
lower strata of being grip the entire life and coming into conflict with ethical and social norms
of a civilized society, seeks escape in symbolism or else in and through a naked expression of
the biological instinct. The symbolic activity is the activity of
572
adjustment, which the dream refuses to express, when such an expression is not conducive to
development. In all cases the dream is just the period of adjustment and symbolism, a stage
when consciousness relieved from the stress of life and its completely binding nature, releases
itself to its freedom and sometimes runs riot also on the wake of great repression of content
seeking expression in the waking life. Compensation, the play of imagination, symbolism and
repressed contents seek their fulfillment in dream. That the theory that Isvara inflicts these
several chariots and other sensations occur, could only mean that what a man deserves that he
gets, what a man has by his activities stimulated seek their manifestation in the dream state.
That a man suffers for what he does outside in his waking life is merely the theory of
compensation in life. But it also means the index to temperament.
Yoga tries to control this dream life as well as the waking life. The causes of dream are
imaginative liveliness and associative potencies. In making these associations entirely moral
and consciously so, we make the oscillatory movements between waking-consciousness and
dream-life merely a continuity and not violent as in the case of immoral and high-tension
actions. The bondage to the unconscious elements can be got over when we make the
biological collectivity merely non-existent to us, that never shows the least attention to its
commandments and potencies. In triumphing over the instinctive life or reorganizing our life in
the light of conscious spirituality all the several stages of our life lose their meaning and one
becomes free from the wheel of evolutionary reactions. One becomes himself and does not
travel into the realms of unconscious or dream, but expresses himself from the turia in the
waking. The continuity is made by one leap.
573
Jung's Unconscious and the Turia:
Jung calls his unconscious the collective history of Mankind. "The unconscious is continually
active creating from its material combinations that serve the needs of the future. It creates
subliminal prospective combinations just as does the conscious, only they are markedly
superior to the conscious combination both in refinement and extent. The unconscious
therefore can also be an unequalled guide for man." But this would mean reducing the level
intelligent fulfillment to the instinctive level, however, it may guarantee continuity of history
between the individual and the collective society. Yet he thinks that the deep-rooted prejudices
the instincts and tendencies of the race preserved in its bosom will be invaluable guides for
man seeking intelligent function. For Jung "Individuation dispositions of mankind since an
adequate consideration of the peculiarity of the individual is more conducive to a better social
achievement, than when the peculiarity is neglected or repressed." Here Jung seems to be
lapsing into the view that collective dispositions of mankind is exactly the aspiration of the
entire Humanity to its completed height. The collective disposition of mankind is almost a
product of social adjustment and its aspiration is however the aspiration for a better kind of
world that what was available through the biological history. The aspiration of mankind of the
most imaginative people of the world and the most creative spirits is to make man more divine
and less animal like. The spiritual aspiration is not identical with the aspiration of biological
history, which has sunk into the unconscious below the threshold of consciousness. But it is
574
true that the true individuality seeks its expression through the intermediary biological history,
inhibiting gradually the trait of its course and tortuous experience and limitation. The spirit is
born in matter and finds itself. This is the lila of the spirit.
CG.Jung: Two essays in Analytical Psychology pp.162.
Ibid. pp.184.
575
Evolution into True Spirituality
What is the necessity for the New System when there are so many missions about us working
for the spiritual uplift of the people? The necessity for this Mission is not a doctrinaire necessity.
Nor is it a necessity for giving just ideas about God or individual salvation, which are said to be
capable of liberating man from his miseries of the world around him. Ideas gain force and are
forces only when they cease to be just ideas. Ideas have legs or rather grow legs only when a
dedicated soul gives them power. Bad ideas engender bad forces as in the case of ideas of
inequality, class-conflict and religious differences. Similarly, good ideas are those which
promote unity and charity, truthfulness and non-violence, personal necessity for character and
devotion to supreme ideals of welfare and spiritual growth. Tolerance and personal cleanliness
in mind, body and speech are the necessity and these ideas, though they have been bandied
about both by those who follow them and those who pay lip-homage to them while practising
contra-ideas, and ideals, lead to a dangerous condition of corruption of the mind and morals of
mankind. Therefore, individual missions must watch whether corruption has crept into their
body politic and their souls are torn with pragmatic compromises in the name of need for unity.
Unity can become a terrible catch-word even as Advaita has become and not only does it create
conditions of fission and frustration but also in the end defeats the goal of spiritual freedom
from miseries of all kinds. Therefore, if we observe the workings and ideals of the several
missions, we would be appalled by the divorce between ideas and facts or the force said to be
motivating their practical operations. Therefore, new missions
576
Evolution Into True Spirituality
are needed to purify them or bring about a realistic relation between idea and force. But it has
been found that new missions are springing up like mushrooms imitating all the weaknesses
and perpetuating all the vices of the previous institutions so much so one gets disgusted with
them and man seeks a non-institutionalised religious atmosphere and repels every suggestion
of starting new missions. Shri Ram Chandra Mission has been started not merely to cultivate a
new dogma nor imitate other missions to make real ideas forceless or prostitute them for the
selfish purposes or even unselfish purposes of humanity. It is not just a mission for serving
humanity in all its aspects nor just a revival or renaissance Institute for the rehabilitation of
ancient religions in a new garb. It is the rehabilitation of man in his divine nature that is the aim.
For this purpose neither dogmas nor slogans would do. No books are held sacred but none is
rejected in a sense.
There has come a time in the world set up when man has the temerity to test the old dogmas
and either accept them or reject them. The tests of truth are all there, but spiritual values are
not capable of being tested except by experience of their validity or value on all tests. Neither
mere perception nor mere inference nor analogies or even scriptural testimonies of the Veda
can finally escape the final test of personal realisation of what one is, and what he is here for
and what indeed is the Ultimate purpose or goal of man. Is it the knowledge of Nature; then
does mere observation and inference or analogy help us to discover the truth. Would the tests
of truth applied by sciences give us the ultimate truth? Our answer would be negative. Would
these prove the truth of our psychological nature? The answer would have to be again negative.
Surely these tests cannot help us to know the nature of God,
577
unambiguously. Even the Veda requires apologetics (mimamsa) and these are as many as there
are individual giants of logistic and philology. Therefore, for knowing and realizing Ultimate
Experience or Reality one has to go beyond these.
A mission dedicated for this only or sole purpose thus is the primary need. Shri Ram Chandraji
claims that this Mission is for this purpose alone. To help an individual to arrive at that Ultimate
Reality by means which are other than and loftier than the usual pramanas or means of
exteriorised knowledge is the aim of the Mission. By all means it would be clear that this way of
'realizing' by being united with the Ultimate Reality or Being or God is not unknown to the past.
It is known as 'Yoga' or Rajayoga. But the several missions have used yoga in so many different
ways as disciplines of the body and the eradication of mind and speech or in diverting the mind
to works, albeit disinterestedly, at the beginning of the world and institutions and this use has
taken away its merit. Further the hypocritical usage of renunciation of family life has made yoga
odious. Religion was said to be better than yoga and a religion without yoga is said to be good.
This reminds me of the great vogue that the slogan Religion without God held in the early
twenties of the century. It only meant the substitution of man in the place of God, though this
man may be the self-styled or really worthy Guru.
If Yoga means the linking of oneself with the Ultimate Reality then, the idea-force, which moves
the individual towards union with the Infinite Ultimate should be of the subtlest order and
divine. This is not by personal mental effort, or persistent repetition, which simulates
remembrance of mantras or the worship of yantras and mudras and so on which form such a
578
Evolution Into True Spirituality
large part of ritualism that this union or yoga could be got. It is by the conscious acceptance of
the Divine as the only goal of man and one's life, and being one's being. Surrender, of all other
goals to this one Goal is the sine qua non or necessity for this inflow of Divine Prana or life-
breath. If earlier yogas had stressed on the control of mental modifications by individual effort
the more ancient method was to bring about the condition of union with the Ultimate by
linking up one's breath or life-force which is more than our breath with the Divine Life-force by
the Divine Himself, or through those who had attained this union with the Ultimate earlier by
His Grace. Pranahuti is the principle of yoga or divine uniting Idea-Force which the preceptor or
the Guru does and thus from the very beginning establishes the seeker in yoga. It is through
Yoga that one grows in Yoga and evolves into the perfection of the Yoga. At no time does one
get the feeling of being separated from the Divine presence and life force once having been
introduced into this yogic condition. Not that some have not turned away from this union,
which is subtle and spiritual, and because of its not being appealing to the sense-organs and
motor-organs as other methods do, but that does not in any way lead to the attainment of real
Union. It has been stated that there are three stages in the Yoga-the gain of salokyata,
samipyata, sarupyata the gain of vision of the Ultimate the nearness to the Ultimate, the form
of the Ultimate-but all these are gained through Union-Yoga of Pranahuti by the Divine. The
final condition of being eternally one with that Ultimate Being is Sayujyata, then does one unite
oneself with all even as the Ultimate does with one and all. Surely not through karma, not
through jnana not even through mere devotion but by means of integral surrender which links
one with the Ultimate
579
does one get this condition by the descent of the Divine Prana itself which gives up itself to the
individual for his emancipation and beatitude and irreducible peace.
Therefore, this Mission which provides opportunities for this Pranahuti Yoga is unique and
unlike other missions and as such is necessary for man's evolution into true spirituality.
580
Human Destiny is Sri Ramchandras New Darsana
Human Destiny is Sri Ramchandra's New Darshana
(The article is one of the unpublished papers of Dr. K. C. Varadachari and did not carry any Title.
Taking consideration the purport of the article the topic has been named. A few changes and
incorporations from the writings of Rev. Babuji, had to be made in the paper and this was done
by me. It is hoped that readers will get the spirit behind the system and everyone responds
according to the need of times. - K. C. Narayana).
"We are all brethren connected intellectually, morally and spiritually - the main goal of human
life. This and that have gone now. There remains the purity alone in all His work and
environment which weaves the spiritual destiny of the persons with the Ultimate" Message of
Rev. Babuji Maharaj on 30.1.1982. The spirit of this call delivered just about an year before the
Master shed His mortal coil was well anticipated by Dr. K. C. V. in the article that follows.
Too easily the old habits and practices creep in and pollute the pure spiritual atmosphere
sought to be perpetuated by Master in his infinite zeal to better humanity. Amazingly great
rationalizations are given for habits and actions which show human weakness rather his
awareness of Master. Pure devotion to Master gets unfortunately confused with slavery and
slavish practices of the past: despite clear warnings by the Master in person as also in his works.
Human nature does not seem to want Master and masterliness but continue as Brute and seek
Slavery. Divinisation of humanity perhaps is the goal of Nature and Man seems to be totally
unprepared for, nay unwilling for it. (The readers may note here the concept of Living Masters
and the slavish and abject submission towards them not for Freedom but for relief of various
kinds. Their number which is swelling by the day, no wonder, is just a manifestation of the old
habits of Gurudom. K.C.N.)
581
The need for another Darshana or system of spirituality can be justified only if we accept the
goal of Divinisation of Man. If this system is to be one more method of attaining "liberation" -
then it is just one more. But the call of the Master is not to liberate a few souls, who come to
his fold.
The cry of Nature to make Man live at peace with his fellow beings and other species has been
there for over few millennia. But the concept of brotherhood and peaceful co-existence has
been only voiced from all floors and rarely do we find it practiced.
Liberty, Equality and Fraternity are the three basic spiritual values aspiring to become secular.
In the process we find the deep rooted "selfishness" in Man, the sworn enemy of all spiritual
values using these three concepts for its own purposes, resulting in all round hypocrisy. While
every leader, political or spiritual voices these values, they neither believe in them nor really
want them to find any place in our life. The vocal transmission given to these values have
sufficiently grossened them and solidified them - that we finally find these today as "idols" used
to deceive the mankind. Poor souls are not aware that Nature has its own design to meet the
situation!
The values of Liberty and Equality are more spiritual and perhaps need more time to find
expression in mundane matters; life being what it is, variance and difference are in built. Except
for the feature all came from the Primordial one, equality is hard to accept. Liberty or Freedom
is bound by responsibilities. But Fraternity has no restraints. It can be expressed by one and all.
It is possible to behave in a brotherly way with all. Yet we have failed God for so many years,
with our properties, nations, races, sexes and other distinctions.
582
Human Destiny is Sri Ramchandras New Darsana
NATURE DEMANDS THAT UNIVERSAL BROTHERHOOD BECOMES A FACT BEFORE IT TAKES UP
THE WORK OF DIVINISATION OF MAN. (Capitals not in original). The thought of brotherhood,
which was one of essential sharing in the tribal cultures to the concept of tolerance of others
views in the modern world is by itself an interesting study in the evolution of Man. But his
destiny is far beyond; almost a journey to the Infinite. The Divine Will to find expression of its
Glory in Nature has but found so far little success. Human being with its meal of "selfishness"
has been obstructing the expression of Divinity in him and so of nature. NATURE IS JUST
IMPATIENT AND THE DIVINE PERSONALITY (REV. BABUJI - editor) IS EQUALLY INTERESTED TO
EXPEDITE THE DIVINISATION OF MAN - THE HOPE OF GOD - WHO CREATED him IN HIS IMAGE -
meaning thereby that he is granted the original thought - the kingly aspect in Man and Nature.
The New Darshana is for those who participate in the Divine Work of Divinising Man - rather
than those who seek individual transformation. The assurance of Master that He is taking care
of every abhyasi and that every abhyasi should spread the message means that every one
should actively participate in bringing about simplicity, purity and fraternal feeling in all, not
worrying about his own realization. It is not therefore meant that one should not have the
craving. It is a must, it is the promise and it is the beginning. But that is not the work of the
Master nor is it His mission.
Those saints who seek individual salvation only are comparable to those who are selected to
play a cricket match, seeing the strong opponent side (evils in life) walk back to the Manager
praying to Him to allow them sit in the pavillion due to their inadequate capacities, or more
appropriately to Uttara
583
Kumara who having started for the battle with Kauravas seeing their might wanted to flee. The
uniform worn by him (the abhyas of Ten Commandments etc.,), the refuge he has in Brhannala
(the veiled Master) not withstanding he wanted to flee (so are those who seek liberation from
life and who do not want to better the lot of man.). The Ten Commandments, the practice of
meditation are but uniforms that the sadhaka has to wear. No doubt they are to be pure and
perfectly ironed. But that is only a preparation. The individual elevation in consciousness is but
a step in the greater task of Divinisation of Man. If every abhyasi really believes in the Master,
he has the onerous responsibility of shedding through his actions and behaviour the Radiance
of the Divine Personality deeply imbedded in him. He should be conscious of the fact that he is
walking temple, in as much as Master is present in his heart.
584
Principles and Goals of Sri Ramchandras Rajayoga
Principles and Goals of Sri Ramchandra's Rajayoga
(This book which consists of two parts was written by Dr.K.C.Varadachari in the year 1968 at
the request of Sri. M.L. Chaturvedi, Retd. Justice, Allahabad Court U.P. and who later served as
Member of the U.P.P.S.C. Government of India. Dr.K.C.V. is on record to state that these two
lectures were not read but summary of these were spoken at the meetings on the 8th and 9th
April 1968 in the presence of the Master, Sri Ramchandraji Maharaj, Shahjahanpur. U.P. These
are now published for the first time after due corrections to the typed script by Sri.
K.C.Srikrishna,)
The system of Rajayoga as propounded by Sri Ram Chandraji of Shahjahanpur U.P. attempts to
bring back Rajayoga in its original purity and simplicity to the ordinary man, the man of the
world, so that he may live a life of harmonious development and inward calm. Yoga has been a
practice which was held in almost sacred trust by the sanyasins, the renouncers, so much so,
Swami Vivekananda held that Rajayoga is not for the householder. Perhaps it suggested that
Karmayoga, Jnanayoga and Bhaktiyoga are eminently fitted for the householder. But even
among them, karma and bhakti yogas would be held to be more suited to the ordinary man
than Jnana yoga, that may demand renunciation or detachment from works. However we have
come to see that these three types of yoga cannot be separated from one another, even as the
three modes of our consciousness, cognition, conation and affections, cannot be separated.
In all Yogas the one supreme requisite seems to be the control of the manas or citta, which is
ever undergoing modifications or movements towards objects of sense and
585
pleasure. In every way the manas or citta is flowing outward to gain more and more experience
(anubhava) and enjoyment (bhoga) of the external world. It seems to be fickle and unsteady,
and moving from one joy to another and from one sorrow to another.The checking of these
movements seems to be necessitated by the very fact of suffering and non-peace (ashanti).
Karma yoga is utilised to help concentration on works or duties or service, bhakti yoga helps to
detach the world from ungodly things and links it with godly worship, whereas Jnana yoga helps
the detachment of the mind from the objects of the outer world which are in constant flux and
fix it on the permanent self within or God. These are helpful aids or means to control the manas
in the first instance and as such may be said to occupy the same place as the Yama and Niyama
of the Astanga Yoga.
It is only when the goal is union with God and God alone is being sought that one even bye-
passes the control of the mind. Perhaps one even gets behind the mind and mind becomes a
veritable disturbance.
In earlier forms of the three yogas mentioned above, the purpose of yoga was union with the
Ultimate Reality or God or Self. Karma meant the sacrificial activities as prescribed in the srutis.
Jnana meant sruti-jnana and bhakti meant the devotional attitude that arises out of the sruti-
janya-jnana. But the modern versions of these three yogas has almost made them man
oriented and reason directed. All anubhava is restricted to anumana. Service of man is said to
be karma yoga, and that of course leads to jnana which is social knowledge, and devotion also
becomes worship of man, as he is and perhaps as he ought to be.
This basic man centredness of yoga has made yogas
586
meaningless even when the expounding of the scriptures slants towards sruti, mula-karma,
sruti-janya-jnana and Brahma-bhakti-bhava.
In this later development however an attempt had been made to make yoga a means of
practice for the ordinary man but in the process as we can see the basic goal of union with
Reality has been either lost sight of or deliberately dropped from view.
The basic fact is that man is endowed with Manas. Taking it in the comprehensive way, it could
be said to include the mental processes of intellect, sensation, affection, desire and emotion. As
psychologists know these have quite a variety of modifications, pure and impure. As recognised
by Indian psychology of Nature, there are sattvika or harmonious or synthetic manifestations,
as well as extremely active and forceful and equally extreme indolence and inert and perverse
manifestations known as rajasic and tamasic forms of force.
Manas has been known to have sixteen manifestations such as Samjnanam, Ajnanam, Vijnanam,
Prajnanam, Medha, Dhrtih, mati, manisa, dhrsti, jutih, samkalpa, smrti, kratuh, asuh, kama,
vasa. This list can be expanded with the inclusion of Dhi (buddhi). Manas is said to be that
which came out of Brahman first and expressed itself as samkalpa and expanded to become
Bhuma. The word Manas then almost looks to be equivalent to the Prakrti which emerged out
of the Brahman at the time of creation and became the field for the enjoyment of the Purusha.
These sixteen forms of manas can be seen to be the instruments by which the different ways of
'knowing', 'enjoying' and experiencing the outer world manifested by the Manas are rendered
possible. It is possible to consider that Manas means thought force and has been in Yoga
identified with Citta (thought force generated by the presence of the Cit (purusa) or Brahman
587
from whom it has arisen and which is in continuous touch with it, sustaining it and supporting it
and determining it. While Samkhya uses the term Manas only in respect of the individual self or
purusa, Yoga uses the Citta to cover all modifications from the prakrti down to the elements
and organs, and in fact introduces the word Dhi as the upward moving Citta, even as the
Samkhya realises that Buddhi in its sattvika condition has the four fold attributes of aiswarya,
vairagya, jnana and sakti. In the Vedic times Manas has been almost used to be identical with
the Prakrti or the First manifestation of Brahman. Sri Ramchandraji uses the term Ksobh which
arises from the Brahman conceived as Akshobh. All this world is Thought - creation and thought
and thing are in-fact different levels of Manas, the former is subtle whereas latter is gross.
Speech (Vak) may be considered to be that which mediates between these two stages of Manas.
The most important fact for the purpose of Yoga is to recognise that Thought-force which is
constantly supporting and sustaining the things is also actively in each one of us and can be
utilised to raise itself to that pure level of subtle cit-sakti. What is the same in the macrocosm is
the same in the microcosm. Thought within each one of us can be purified and lifted up to the
standard of purity as the original thought force or manas as it emerged from Brahman or the
Ultimate centre. In fact it is only when one really arrives at that purest condition, the human
individual can realise that he is the Manisi or manisa the lord of Manas.
From Thought (Manas), time came into being and space also. All these categories of what may
be called the Ksobh or thought as it progressively expands or drops from subtleness to
grossness. In a sense this view explains how the process
588
of creation has proceeded and has brought into being all sorts of complexities however
exhilarating and amusing and revealing the infinite potentialities of thought (manas) which may
be taken to be at later stages equivalent to maya (the principle of delusive delight). It could be
seen also how the Manas has become the principle of bondage or limitation, grossening and
conflict, at different levels of man's consciousness, posing problems of inextricable ingenuity. It
was recognised by the Indian psychologists that there is a principle of automatic reversion of
the process of gross manifestation and regaining of the subtle condition or the original pure
state. Thus manas is stated to be also the principle of liberation. Samkya held the view that
pradhana itself liberates the purusa or soul after the purusa has experienced all modifications
and their interplay. More clear of course is this principle that Manas can be utilised to bring
about the gradual return to the original condition of itself and thus liberate(?) the soul which
realises its being in Brahman that which is Amanaska - the state of being before and beyond
Manas, in which the Manas rests and from which it proceeds.
It would be necessary to relate the emergence of the Ksobh from the Infinite. The Immensity of
Ksobh is even transcosmic. At first there is an infinite Field of Radiance or Splendours from
which obviously there concretises the super cosmic world known as Para-Brahmanda. Then
further concretion brings out Cosmoses (Brahmandas), and further concretions lead to the
formation of Pinda (individuated bodies) wherein the several elements and subtle atoms and
their aggregations take place. This is the downward journey of the Ksobh or Manas. The
Upward journey has to be perforce in the same way from the pinda, to Brahmanda, from
Brahmanda to Para-Brahmanda to the Central region and then to the Centre that is sustaining
and
589
supporting and regulating the Ksobh. It is so very transcendent to all that Ksobh means that it
cannot be described. One who enters into that enters into something beyond all. That is
something that cannot be described or spoken about. It is beyond Manas.
The downward movement in terms of time has taken so long that it might well appear that it
must take double the time for return to that original matrix or Brahman. However it must be
considered that this process of return or nivrtti or nisprapancikarana is not all really crave for
seriously. If moksa or liberation means the cessation of all modifications of the Manas or citta,
then it should follow that one would cease to be and may also involve that line of creative
modification would have merged into the Manas and become nugatory or non-existent or
realised its oneness in the ultimate. This might mean that other lines or rays of the Ksobh, such
as the pinda, brahmanda, and Parabrahmanda and the Central Regions. The souls at different
levels will continue to have their individualities till the whole ksobh is withdrawn into the
Centre.
The total extinction of the individualities is not necessarily presumed.
Yoga is not an attempt to arrive at this pralaya or total extinction either of the Ksobh or of the
individuality in some manner involving individual pralaya. Yoga would mean to realise the union
or linking up of the individual Manas with the Manas at first so that he may be linked up with
the Brahman which supports and sustains the Manas or Nature. According to some this linking
up would involve or must involve the extinction of the individual manas and the individuality
itself being swallowed up by the Great Manas (mahat). All that may be expected would be that
the individual manas would have merged in the Cosmic
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and Supra-Cosmic Manas and become of their nature. Such a person would have become a
cosmic man or one having supermind or vijnana or buddhi or any such manas which has gone
beyond the limitations of the individual and particularised gross mentality.
The problem for the yogi would yet be whether his gross body would be persisting when the
manas has attained the cosmic or super conscious states for the gross body itself is a formation
out of the Mind or Manas. Here again there have been instances of yogis who have felt that the
ultimate realisation or union with the Ultimate cannot permit the continuance of this gross
body nor even the subtle bodies of the superconscious mind or buddhi. Therefore many had
feared for their physical existence in Yoga and therefore were afraid of undertaking yoga of
liberation, or for liberation. This is one of the reasons why those who had renounced love of life
alone were said to be competent to undertake the practice of Yoga. These were sanyasins. To
the householders yoga was taboo, something to be honoured and feared.
However it is clear that Yoga as practised by the truly enlightened did not involve these
presuppositions. It has been shown to be possible to bring down the Ultimate Manas into the
gross formations of the manas and to make for the liberation being experienced as also the
several levels of the Manas, such as the Pinda, Brahmanda, Parabrahmanda, Central Region and
the Ocean of Infinity beyond these.
For this purpose Sri Ramchandraji has explained that along with the Ksobh there is the double
poise of the inner divine along with the outer human parallelly flowing downwards even to the
limits of extreme grossness. The divine is the secret inner of all manifestation of the Manas.
What is done in Yoga is
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to realise one's inner divine line more and more and bring out its luminosity and action whilst
withdrawing the outer human ray or sheath. Thus the divine interior being very much like the
soul nature as it becomes more and more patent and active transforms the manas into more
and more subtle conditions. The limitations of the knots which have developed during the
downward journey of the manas become loosened and power is gained to move upward and
become more and more subtle. The human body now begins to vibrate with the higher rhythms
of the Manas, its brahmanda or cosmic and supra-cosmic parabrahmanda forms. The physical
body itself undergoes transmutation in its rhythms or vibrations and subtle condition. It is also
seen that the physical grossness is slowly adapted to the divine rhythms and vibrations and the
atoms of the body themselves break up into cosmic vibrations and supra cosmic waves.
Here of course one does not affirm that the physical body will last forever but the very
mechanism undergoes change and therefore there is every possibility of not being limited and
feel bondage while remaining within the body. The divinisation of the human body is rendered
possible, though it must be remarked that there is no assurance of the immortalisation of the
physical body. The spiritually realised man may have his body which may for all practical
purposes look like any other body, but which really is capable of functioning like a very highly
developed supra-cosmic instrument in perfect co-ordination with the entire Creation, from
Brahma to the blade of grass as the phrase runs. This particular transformation of the physical
body which is capable of performing miracles or Siddhis reveals the possibilities of the physical
body having supernormal psychic powers and capacities. This may not be the goal of the man
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who seeks Ultimate Reality or union with that Ultimate Reality having realised or attained all
power over Nature or understanding of it so as not to be caught in its downward current.
Sri Ramchandraji points out that these natural powers or powers of Nature are open to any one
who has linked up with the Ultimate or the Ksobh, the First thought.
Today man is anxious to make the earth the Kingdom of God, not a hell or a purgatory with
which it has been previously identified. It may entail that divine manifestation of Thought or
Consciousness would transmute the very stuff of the earth to the veriest mineral. This too is
revealed by the tremendous and incredible inventions and discoveries made about Nature. But
the question would yet arise whether these atomic, sub-atomic, nuclear and other forces which
reveal the possibilities of cosmic or inter-planetary travel and greater than light speeds can be
called the spiritual refuse or resultants or possible spiritual material. It appears that unless life
is involved there hardly can be the emergence of spiritual values. The organic integration of the
highest forces is only possible through Manas whose entire process is organic involution and
evolution. When the lower organisms are unable to manifest the inward divine, a higher type of
organism arises and we proceed from the most simple and rudimentary forms of life to more
and more diversified and developed forms. The Yogi attempts at the human level to realise the
possibility of the descent of the Highest or primal mind or thought into his heart so as to
reorganise a new super organism capable of cosmic and super cosmic ranges of thought-cum-
activity.
The ideal of a superman has been brilliantly mooted and efforts have been made to realise such
an organic superman
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possessed of most wide ranging occult powers utilised for the beneficence and glory of God.
God is not only good in his transcendence but also in His immanence according to Sri Aurobindo.
His Lila is to be more glorious than His Eternity.
This ideal is yet in the proving. There is no doubt that there have been legends of those who
have attained that status but that has not been the general nature of man or possible to
humanity. Superman as a member of super humanity is a promised goal. But as Sri
Ramchandraji says that it presumes that there is a Goal for God Himself or the Transcendent to
realise Himself in terms of terrestrial immanence. On the other hand it is really possible to
show that the Divine Transformation of the gross entails nothing more than that the gross can
be divinely used according to the Nature in its highest purity. The human organism so infilled
and re-organised in all its atoms and forces, tanmatras and bhutas, could perform supra cosmic
functions and order in a natural way. For this the concept of an Ideal of humanity to be
supermen is not strictly germane. Not the discovery of the supermind is strictly relevant as a
step in the evolutionary cycle. It could be bye-passed. In any case the Yogi of this system sees
that the divinisation of his nature requires the primal thought (Ksobh) rather than the descent
of a supramental consciousness as that may mean the formation of a different type of
humanity which is yet unfree, freedom being the supreme nature of the Ultimate
Transcendence itself.
In a sense the ancients' felt that even the Devas are unfree though they are not subject to
karma, they are subject to bhoga. They are also in a sense when rulers of the several levels of
Nature subject to the laws of the several levels. Though the laws are perhaps framed by the
Devas they are subject to them. The provision that the king can do no wrong does not apply,
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though perhaps this proviso has been adopted to put finality or omniscience in a person. The
Devas may conceivably do no wrong. Our mythologies have demoted the Devas so much so
they are shown in the ugliest of colours and poses. To speak of a devajati seems inappropriate
in the context of our mythologies. The ancient seekers after liberation, knowing that gods are
also bond, sought to go beyond the ideal of gods, or devajati. The Seer is far beyond them, not
in the sense in which the Brahmins conceived them to be capable of being dictated to do what
the ritualist Vedic rishi wished to do, but in the sense the real Seer is beyond the bondage of
the Kshobh or Creative thought with all its cycle of births and deaths and dualities.
Man's manas is at that particular turning point which makes it resemble so much the original
Manas that at this point that original Manas could be made to bring about a radical change or
open up the pathway to that Infinite State. The Devas perhaps have a manas that is not at this
condition and so it has to be brought to the human condition before it could be linked up with
the Primal Manas. In other words it seems to lose its capacity to be stimulated directly by the
Primal Manas or Ksobh. Gods even therefore it is said have to become or take a human birth-
so very important in evolution in the human state. It becomes imperative at this point to
emphasise that there is a real side-tracking when one attempts to evolve the super-humanity or
devajati, unless the deva is defined in different terms as the jnani of the Bhagvad Gita-
Jnanavan mam prapadyate- where the word has the connotation of the illumined being or
illuminating being. In any case the divine as amanava without the manas would have
transcended the terrestrial evolution.
The above gives an outline of the genesis of the theory of Knowledge of this system of yoga,
where knowledge is
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regarded not in the usual sense of the professional philosophers of Nature or even psychology.
It is what results when one is born so to speak in Brahman- brahma-sambhuta as the Isavasya
Upanishad intimates. The Isa Upanishad intimates in its 8th Mantra about the levels of
attainment as Kavih, Manishi, Paribhuh, Svayambhuh. These four terms connote the spiritual
insights of the abhyasi or seer. In the 12 to 14 Mantras the Upanishad mentions the two terms
asambhuti and sambhuti, which seem to be higher attainments than Avidya and Vidya. In any
case the Upanishads mention about Brahmaja. This transcendent living, or living by the
Brahman in the creation or the world of Thought and its modifications(Vikriti), seems to have
been known as the most desirable goal which grants atyantam santi, and basic reality-
experience (yatharthanubhava) as it is in itself and for itself.
This is the spiritual possibility presented to man by the true mystic vision of Sri Ramchandraji
following his own Master of the same name popularly known as Lalaji of Fatehgarh.
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II
It is quite all right to have mentioned that the foregoing is the nutshell of this system of
Rajayoga. Thought primal is to be connected with the thought in its gross presence in the
human being or the individual, this is the technique of yoga, which would bring about the
eradication and extinguishment of the wavering and worrying thought-flow within each and
every individual. The attempt to bring about the cessation of thought processes by conscious
suppression or repression or even by bhoga or anubhava have produced tensions of all sorts.
The patient became worse rather than better. The vyavasayatmaka buddhi through continuous
abhyasa also had proved of no avail generally. It is a path full of artificial restraints and long
drawn out tiresome exercises. The method of controlling the mental modifications by giving
them alternative foods so to speak has also not proved successful: man reverts to his original
animal nature or falls precipitously into a deeper depression than ever imagined. One's own
efforts at concentration or one-pointed direction towards an object or a goal even has not
helped the transformation of mind into the primary original nature as luminous, sovereign,
equilibrium and free. This is the natural condition of the Manas to which it has to revert.
It is obvious that Manas in its original purity is beyond this latest modification or truncation of it
nor has this manas the ability to go back with unaided efforts of its cognition or conation or
affective exuberance. As it was stated thinking hard will not precipitate intuition or help it to
jump over its own shadows; nor would willing hard nor feeling hard produce that heat (tapas)
which would make it unite itself with that primal condition. As the ancients had pointed out,
there had developed centres or
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points which verily demarcated level from level, even as solids and liquids and gases
demarcated and the passage from one state to another involves condensation and expansion
laws. Enormous amounts of energy are involved in these processes of degradation of Manas
and consequently there are bound to be enormous unknown forces released in the process of
reversion to its original condition.
Therefore this process of reversion to the original condition is almost impossible with one's
efforts, though what is requisite is the interest to get back to that condition of equipoise which
is natural to the original Manas. Nor is it possible to get the original Manas to do this without
the grace of one who has arrived at that condition or the Grace of that Manas itself. It is the
most important factor in Yoga. There may be irresistible desire and craving for the Ultimate
state beyond the Manas itself, there may be the sense of urgency to get the Primal Manas
down into oneself to help the restoration of one's mind or manas to that pure condition- this
association with that Manas might be sought in the company of those who have arrived at that
condition, but if it does not get a person who is in that Primal condition or the Ultimate itself to
help him, it becomes well-nigh impossible. This is the Guru, the Isvara, or as Sri Ramchandraji
would say one who is in the Isvara-gati, the personality who is liberated and who is in constant
association with the Ultimate state. (The Yoga sutras do indeed speak about the Isvara,
surrender to whom is necessary. The eternally Free Being is Isvara. This Isvaratva is not be
equated with the Brahman -the Creator, Sustainer and Destroyer of the Creation- though
nothing prevents their being one. In Yoga the Godhead is approached as the Adi-Guru - the First
Guru of the path of Yoga as of all Veda.) To get
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the association (sat-sangh) of this Personality who has reached the peak of spirituality is an
event of greatest luck or fortune. It is the blessing of God- His inestimable Grace.
Once the Guru is secured the Guru brings the primal Manas into contact with the individual
gross mind roaming among sense objects or imaginations and ideas of objects of pleasure and
enjoyments. The individual manas becomes absorbed in that Primary Manas, gradually it begins
to be slowly pushed up through the several knots, granthis, or chakras (plexuses), and points by
this primary Manas or its force as granted to it by the Guru. Undoubtedly the Guru cleanses the
entire adhar or organism and removes all past dirt and present dirt and diseases also, which are
usually designated purva karma - results of past perverse activities. All the impurities arising
from karma are thoroughly thrown out from both the subtle levels and the gross layers of the
mind. The Manas then becomes luminous and the self appears as the inward flame (tejas)
flowing upward to its original condition. It seems from practical experience that only the
Ultimate Manas can do this task if not that something above it should be able to do it and not
any lesser formation of the mind. Thus buddhi or ahamkara or manas as the sensorium
belonging to the five sense organs as the sixth (Manas Sastendriyani Prakrtisthani). Therefore it
is all attempts to arrive at purification of the individual mind (Manas) or the adhara (organic
body) through mere mentation or mentational repetitions. Recitations, strenuous fasts and
exercises or reasoning processes lead no where. Further the moral or ethical aids for the
purification of the body and mind seem to be disciplines that hardly lead to the purification of
the manas. All are effortful exercises imposed from without, gross in nature and never go deep
into the psychic being so to
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speak. All these artificial modes to bring about cultural change in man have failed sooner or
later and man reverts to his gross nature-of the infra mind, the nimal mind. To those who hold
that the Manas has not reached the lowest or greatest amount of degradation or grossness or
its final potentiality of being non mind or ajiva, one can point out the grosser levels of being
below the human and the animal.
Manas in one of its earlier meanings also meant prana or life breath and in fact these two
attributes of thought and life coincide at the highest level. Prana or life even like Manas has its
levels by which the Manas at that level lives and moves and has its being. The man who has
come to a state of meaninglessness and therefore feels life itself to be a boredom and a
punishment needs meaning to be given to him or life open itself to him or both. Perhaps many
think that philosophies could give meaning to some who seek the consolations of philosophy,
others think that if needs are catered to, man will regain confidence in himself and seek to live
a more meaningful life. However neither wealth nor position and power nor even the pomp of
pleasure give this zest for life for it is constantly moving downgrade or degradation. Energy
dissipation and degradation seem to be the law of life at the level of its encounter with Reality
in any one of its planes and grades. Neither food, nor pleasure, nor mental imaginations are the
real things or principles of life. Our Manas is not quenched; by these.
The supreme upward lifting force of life (pranasya pranah) by which all begin to feel alive and
expand has been designated as Prana-Brahman, (yad pranasya na praniti yena pranah praniyate
tad eva brahma tvam viddhi neidam tad idam upasate) as the kenopanisad seer has put it. It is
the force -
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that which sustains the entire process - the primal Manas - that has to be introduced into the
system as the life of life, breath of breath, mind of mind, vision of vision, speech of speech, as
the same seer says. It is this life force of the Ultimate nature that is sought within one's own
mind, secret in the heart which is the known gross centre of human life. In this sense it is that
the supreme self is taught to be first realised in the heart, from which all arteries flow out to
the entire organism. Heart is also said to be the seat of citta (manas) and soul and God.
The spiritual initiation is done by the Guru by awakening the Heart by means of the pranasya
pranah. It is true that it is also done through the Ear because of the sruti concept of the
Ultimate Veda or knowledge (sratrasya srotram). However it is seen that the real awakening
comes not by the word in the ear but by the inner audition that takes place in the Heart- the
original Conscience, (antasruti), which is also Harda (intimate), Manisa (gnosis), or the antar-vak.
Laukika sruti and Vak may be said to be of the order of the external organs but this inner
transcendental (para) Vak is from the Divine Master through the heart.
The Guru (God) puts this supreme force of the primordial Manas into the heart of the seeker of
the Ultimate and spiritual evolution starts almost immediately by the realisation of the Silent
Manas. This act of the Guru is called transmission. Its is called Pranahuti: Prana offering into the
fire of the heart, the heart being symbolically considered to be the fire altar so to speak. The
inner flame in the heart smouldering is now given the necessary force to rise up to its fullest
spiritual nature. The prana is transmitted in the form of thought-vibrations into the heart of the
abhyasi. The Guru sits before the sisya or
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abhyasi almost heart to heart when this prana is transmitted. This spiritual thought
transmission is the most important aspect of the training of the abhyasi. (Transmission
according to others as well as Sri Ramchandraji can be of three kinds, the transmission through
speech, transmission through eye (vision), and transmission through the thought force of the
primary Manas). Sri Ramchandra's Rajayoga specialises in the transmission through the
primordium subtlest thought force or Ksobh. Thus there is hardly a mantra (speech) nor a gaze
(vision) for it appears that these are of the grosser levels and cannot be made subtle even when
the mantra given is of the Veda or some such literature like the agamas. In fact the history of
these mantra and tantra or yantra methods of initiation of the spiritual journey finally become
just ritual and repetitive and gross or solid. They may appear to be effective at the beginning
but later tend to lose force and when transmitted from teacher to teacher of this method lose
their spiritual quality also. The importance of reverting to the earliest method - transmission
through thought force of the primordial form has been able to bring about the condition of the
silent mind easily and spontaneously. It would be seen that if the other kinds of transmission
have to become effective they must first be reduced to or revert to the primordial form of
thought force or else they would only be hindrances to effective recovery of the Manas in its
fullest plenitude or equilibrium or nirvana. This could be done only by one who has arrived at
that stage of primordial simplicity and has been in touch with the Ultimate by which this is
maintained or supported.
Another important training which is also of this simplicity and spontaneous nature is the
practice of the Presence and nearness to God. The transmission of the prana is not just an
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act of pouring the Ghrta (ghee) in the Hrdaya-fire (dahara), but it is a continuous flow or
vibrations of the supreme thought supporting the abhyasis' mind. The Ultimate is thus made to
be felt constantly and the abhyasi feels this presence of the Guru or God with him all the time,
without any effort on his part. He also feels nearness of the Godhead all the time, whether
doing any other work or this work. In fact all work seem to be taken over by the Divine Guru
and the presence fills all the place and time.
It is a matter of experience and not born out of any suggestion. Even when suggested it turns
out to be not dependant on the suggestion about the Omnipresent and Omnipervasive Reality
or God.
Thus one begins to see that what appeared to be autonomous working of mere Nature without
the presence of the Supreme Spirit or Reality known as Sat-Cit-Ananda, now appears in its true
sense as being supported by the Ultimate. Nature as scientists conceive it has no need for a
spirit or God. It may itself be conceived as Thought. But such a state only led thought to divorce
itself from the supporting Spirit ( Centre), and led to ignorance and misery. The restoration of
the Spirit or Gods' presence through the introduction of the Primordial Divine Thought into the
individual's heart immediately or rather as quickly as possible brings meaning to the process. In
a sense it is this truth that Samkhya emphasised when it stated that the nearness (psychic) of
the Purusa to the Prakrti (Manas-Mahat-Buddhi) when realised leads to the proper
understanding of the transcendental relationship between the Purusa and Prakrti. When
nearness is forgotten then manas becomes distorted or inverted or knotted and leads to all the
degradations and misuses of it.
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When the reminiscence of nearness or proximity that is basic to organic evolution in the supra-
cosmic, cosmic, and individual organism is brought back there arises the harmony of all being.
This is about the simplest way of doing it- through transmission of the Divine Thought in its
primordial condition into the heart of man. The realisation that God is in all and all are in God
seems to happen spontaneously and speedily.
"Yatanto Yoginacainam pasyantyatmanyavasthitam
Yatanto-pyakrtaatma no nainam pasyantyacetasah //" B.G. XV-11.
The one who is connected with the Divine perceives the Divine as seated in the self; with all
effort the ayogi (not connected) cannot see- being without the supreme manas. Thus the
transmission of the Ultimate Thought (of God) is necessary to bring about the qualification of
yogitva: it is the yogyata that is necessary for spiritual realisation. Not any other. This leads to
the experience of the Divine in all and in oneself. One begins to live in the Cosmic and Supra-
cosmic Being and is slowly led towards self-realisation.
One develops the sama-damadi sadhana-sampatti naturally. One is made fit to ascend the
higher levels of consciousness or mind. The ascent goes along with spiritual yogyata and ethical
spontaneity. Passions lose force and tensions are reduced to a minimum. Dhyana becomes easy
and pleasant, for dhyana is the process by which one becomes more and more aware of the
Ultimate Presence. The question as to whether one has to meditate on a form or the formless,
on the personal or the impersonal seem to become secondary for the primary attention is
riveted to the Ultimate presence and its inflow within into the heart and the entire organism
from head to foot. The experience of God within spreads all over - the vibrations of sweet
ecstasy are felt all over - to the finger tips
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so to speak. The flow of this Dhi or the supreme thought is so evenly spread all over the body,
both internally and externally, that it is felt to be supreme absorbtion in God himself. This is
truly designated as Samadhi - which is oneness with the divine thought. This is samadhi in the
waking state itself and not that which involves the loss of normal consciousness due to the
supervening of what is known as super consciousness. This is the Sahaja Avastha whereas the
other obtained through the usual rajayoga or hatha-yoga or even the kundalini yoga is
abnormal or asahaja. The divine man is a normal God conscious being. Trance is not a necessity
for this, though possibly it is needed when one wishes to do super normal feats, clairvoyance,
clair - feats so to speak. Siddhis perhaps demand utilisation of the thought powers in diverse
ways demanding different techniques. Since they are not the goal of Sahaja samadhi, they are
avoided by the teacher or guru to prevent the diversion into employing them. The Guru assures
the abhyasi however that they are possible to the sahaja satsanghi. One goes beyond them and
they are of no use to him. It would be wrong to hold that siddhis are the real pointers to
spiritual evolution, even when they are intended to be used for world welfare, and in a
disinterested manner.
One gets one's direction from the Centre in its purest thought and by that one lives and moves
and has his being.
The pathway taken up on the ascent according to Sri Ramchandraji is not the usual path of
ascent by the same route by which the descent of degradation took place. For one reason it is
difficult. The usual way is to affirm that one must raise up the kundalini through the susumna in
the spinal cord through the several plexuses upto the Sahasrara at the crown of the head and
take it beyond the Brahma-randhra so as to connect
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it with the Brahman. This route is that which belongs to kala-cakra. It is difficult. Further the
accounts of the beginning of the susumna are not identical. Some hold that it begins with the
heart and takes one to the Brahma-randhra through which the soul leaves the body on
attaining liberation.
Starting with the heart into which the divine thought is placed (pranahuti), the abhyasi is
started on his spiritual journey in the pinda-pradesh and heart region as mentioned in the
Efficacy of Rajyoga. The journey takes one to the point of the atma and then to point of
devotion, and to fire-point, and vayu or point of air (which is identical with throat). Whereas
the cakras or the tantras are placed in the rear, these pointers are all in front. Then the journey
takes one to the point at the top of the forehead called the cit-lake. Lake of the Cit or mind -
which may be said to be in the Brahmanda region of the body corresponding with the cosmic
mind or cosmic consciousness. This is of course the most important part of the journey
sufficient for purposes of non-return to this life in ignorance. One who has gone upto that state
has no rebirth. One may then continue his spiritual journey even after death without having to
come down to the earth or the body of the human being. For most religions this attainment is
enough. However this is not the goal. One has to go to the centre-beyond the Ksobh- for one
yet remains within the region of the Mind.
The mind region is crossed with the help of the transmission of the Guru who guides the path
and removes the obstacles till one is able to draw the primal force from the Ultimate or God.
When one enters the region beyond the Mind, one steps into the glorious illuminated region of
the ksobh and passes on towards that from which the ksobh arose.
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These are terrains or regions whose descriptions are beyond our language - though they are not
beyond experience or anubhava. God is realised and one lives and moves and has his being in
Him. Since God is infinity one has no end of being in Him. Sri Ramachandra speaks of these in
his Towards Infinity. They are new presentations and may be said to have broken new ground
in spiritual anubhava.
One passes beyond philosophy to religion, beyond religion to spirituality (mysticism), and
beyond it to Reality as it is in Itself - in its Infinity,
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III
The self-realisation claimed by Sri Ramchandra's Rajyoga is the realisation of one's natural state
in the Ultimate. All the knots brought about during the process of creation become loosened
and there is the experience of the continuous presence and pervasion of the Infinite One is in
tune with reality in its purest state.
Usually all religion, philosophy and spirituality are considered to be escapist phenomena- since
the individuals following these paths seek to get out of the concrete and worldly activities.
Disinterested action, detached action, aloofness and solitude are degrees of renunciation of life
as man knows it. Man seeks to escape from the hurry burry of life because of the confusion and
conflict that rages within it. The solution of man's ills seems to lie outside society and human
relationships. Renunciation as a way of life counselled by the majority has been found to be
impracticable as those who go out of it find ways and means of returning to it. Instead of being
able to take man out of life they seek to return to life itself and embrace all the discarded
values in the name of renunciation of God. Therefore the alleged pessimism of philosophy or
religion finally turns out to be a renunciation of faith in philosophy and religion. Though for
sometimes all seem to augur well the deepest pessimism sets in as things do not change even
by changing the thoughts about them.
Attempts have been made and are being made to make the ideas of human perfection or
perfectibility work. So too the ideals of liberty equality and fraternity in terms of the world of
our life are sought assiduously to be put into execution. Leaving alone the cost of these
experiments, the immense misery
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generated by these beliefs is immense. Mystics have claimed that the ideals could be brought
into the human practice, both individually and socially. Religious institutions had struggled to
incorporate these ideals but found themselves confronted by the development of emergence
of hierarchical positions and levels which abridge the ideals, and practically end up in defeating
them. Normalcy of the spiritual life has disappeared because these are imposition from without
and not growths from within- be they mystic transformers or utopians or religious leaders. The
institution that places reliance on an external technique or institutional organisations is bound
to lose naturalness. It may be culture, it may be civilisation, it is not true to the inner reality that
is and that was striving to find its own natural activity from its own primordial purity and
perfection. Diving evolution is possible only with the help of the Divine. It may be suggested
that lesser levels of life could be attained with the help of lesser forces than the Divine and the
Ultimate. God then is the only means available to man to reach upto the highest levels. Even
the godliest personality could only lead upto it, because he also is moving more and more
towards that Godhead or is immanent in that Godhead. Explanations of avatar-hood pertain
only to the Divine Ultimate and cannot be assumed by every one. Avatar is like the Descent of
the ultimate out of His own supreme beneficence, and cannot be compared to the emergence
in evolution of the highest open to man or the Isvara who has come to that point after having
shed off his ignorance. For most individuals then, the normal course of development is through
the living contact with the Divine Thought force brought about by the Guru who has been
endowed with this capacity, and enabled to discharge this function.
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Though for all purposes a liberated man in Sri Ramchandra's Rajyoga is like any other human
being he is seen to be one who has his centre in God, and in none other. The world is seen by
him to be also governed by the same Deity or centre, intimations of which are open to him if
needed for his own work of God, for God. Simplicity marks his nature and bearing, spontaneity
stamps his every movement. Ananda and calm pervade all his atmosphere and the divine
vibrations radiate from him to everything and every one. He moves unconsciously of his own
attainment but becomes immediately aware of the supreme directions of the Centre.
It is here we find that the language of communication is of the transcendent order - flashes or
spots or suggestion (dhvani). Spiritual language is in a sense obscure to the ordinary man but
not certainly to the enlightened person endowed with spiritual audition or contact with God.
Such may well be the sruti or sabda which has self-evidence and luminosity within itself. When
it is stated that the Sruti of Veda is infinite, it means that no limit can be placed on the extent of
the Veda which has infinite branches - all having their roots in the Infinite one attains that
summit by the grace of the Infinite and becomes a real Rishi.
All descriptions of the liberated state are couched in superlatives of pleasure or bliss that has
no taint of misery or even potentialities of it. It is here that we are given experiences of the
higher or brighter worlds till one reaches the pinnacle of indescribable unlimited glory. We are
promised the Kingdom of God- with all his sovereign source perfections, or nearness to the
Divine person, or ultimately union with that condition which is beyond the lights of the sun,
moon and even fire that is beyond. One may not speak of his being there or not being
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there after such a culmination of union (sayujya). There are indeed quite a variety of
descriptions on the puranas and mythologies pertaining to the existence of lower worlds and
higher worlds. But all the conception of worlds would fall into two categories, created worlds
and the uncreated worlds, and so the liberated ones and those who are eternally free remain in
the uncreated worlds or world merged in the subtlest nature of Being or God in His
transcendence or uncreating poise. The worlds created comprising all the levels of experience
or Ksobh (Manas) ranging from the lowest to the highest are ultimately bound to be withdrawn
from manifestation during pralaya. The goal of man is to pass beyond all these fourteen worlds
of creation.
Though those who go upto Brahmanda or the Region of the Pure mind do not return to
individual creation, yet they have also a long way to go before they could be in the Uncreate or
Nitya world-which is in no less a realm of mind at all.
Sri Ramchandraji calls attention to this and holds that one can enter into that Nitya or Uncreate
Region or State or Being even when one is residing in this created world or earth; and living
within this body experience the transcendental reality in all its infinite glory. This is truly the
state of the Divine which is seen in created worlds and in the Uncreate. To be the same within
and without, beyond and beneath, is the Nature of the Brahman in His highest nature. This is
realisation of Freedom in its final form. All other freedoms are restricted and limited ones
which reveal farther shores of the Infinite. To one who has reached the Centre which is infinity
in a different indescribable senses there are certainly no problems.
The modern discovery that the Ultimate particles of matter are really waves has led to
considerable amount of speculation
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in the field of experience. A wave behaves according to the laws of waves normally but would
as well behave like particle and follow the laws of particles. Therefore it is suggested that the
proper mode of describing the ultimate entities would be wavicle. In a moving world this seems
to be most likely an explanation.
Whether the ancients knew it or not it is clear that they conceived a particle as a dravya,
something that is in flowing condition, a kind of wave rather than just a liquid. That it later was
made to mean the substance that is permanent or unmoving is due to the fact that when a
wave is arrested it tends to rotate round itself and becomes a particle which is the nucleus.
Atoms are in this state of self-rotating particles and have been conceived as granthis or knots,
which are repositories of power or energy. The break up of an atom means to make it begin to
flow or become a wave and this can be done when a particle or atom is made to move rapidly-
as they put it with the speed of light so that it tends to disintegrate and uncoil itself. This
conversion of particles into waves is the process of tapas. But this too must be reconsidered in
the light of the statements that all creation was originated by tapas (heating). This reveals the
flowing out of the central energy from the Centre but which as it meets with different
resistance's goes on forming particles (wave-nuclei) of differing densities or grossness, each
containing more and more of these nuclei. Swedenberg also intimates this process in his works.
Atoms he says are knots of energy. The doctrine of the Spanda in Indian science has also this
implication. Sri Ramchandraji also mentions that each knot is a centre or nuclei of energy which
also functions as reservoir of power for further evolution, the higher knots providing as supply
bases for the lower. The technique of drawing power or
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energy lies in drawing out the energy by appropriate sadhana or thought force and utilising it
either for operating on the lower centres or knots either to loosen them so that they could be
led further down or to lead them up so that it could gather more and more energy for the
ascent. This double action system seems to be provided in the very structure of the atom-anu-
dravya concept of particles.
There are suggestions that the whole of the original primal energy does not get converted into
nuclei but only just a fragment - anupramana or infinitesimal portion of it so much so we find
that the lower or grosser form just circles or rings on the subtler, or alternatively the subtler
forms the rings limiting the gross which appear to be condensations of the subtler and subtler
to form grosser and grosser central nuclei. Philosophers have sometimes adopted the one view
or the other view. Actual experiences should be able to show which theory applies and at what
levels. As one thinker suggested, God explores all possibilities and rejoices in the diversity of
experiments, which have created the manifest diversity that we have been made to experience.
No one theory seems to fit in all facts, but all theories claim to explain the divine mystery that
remains mysterious.
Creative play may be all such, but it must be clear also that at any stage if one wishes to get the
replenishment from the higher he ought to know whether it is to be found in his centre or to be
found outside his nuclear sheath. It is just possible that one has to explore and implore in order
to get this storage of energy that leads to liberation from the bonds of the rings surrounding
one's nuclear sheath or remove the rings which prevent one form going to his heart. Man may
be placed midway between the rings-and therefore he has to consider both the
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possibilities and both go out and go inwards in order to arrive at that double replenishment by
which he can freely act in the inwards and in the outer world.
Therefore the discovery that the Divine is both outside one and inside one pervading all
(antarbahisca tat sarvam vyapya Narayano stithah). Further that He is the infinitesimal and the
infinite or rather infinitesimal of the infinitesimal and infinite of the infinities (anoraniyam
mahatomahiyan).
Whether we can offer the above explanations for the spiritual texts of experience above cited
or not would depend on the verifiability in one's sadhana of the transformations of energy or
force from level to level, from one field to another field, thanks to the rings and knots which
have been created for regulating and preserving and controlling automatically the levels of
spiritual force that has become all these particles and dravyas, anus and granthis.
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Dynamics of Spiritual Life
Though I would present the subject in a subjective way my illuminations of this subject would
be from the point of Sri Ramchandra's Rajayoga, a system of realisation propounded by Sri
Ramchandraji of Shahjahanpur. That does not mean that Shahjahanpur theory is a new one. It
is new in so far as it tries to bring about a more, healthy and normal unification of the power of
man, which have been unfortunately divorced from each other in the long history of religions,
not only here but elsewhere. When I chose the subject of the Dynamics of Spiritual life, I was
almost thinking about the division usually made in physics about the statics and the dynamics
of matter. We have a static view of the world, a view of the world which is so fixed that we are,
each one of us given a particular part to play and that alone and there is no question of
evolution or growth but only emancipation from the burden of that work. So, every one of us
born in this world is said to live a life in the routine way prescribed by the Sastras following
certain duties, according to the status of life for the function to which one is born and according
to the age to which one belongs, age group to which one belongs. Therefore, everything was
said clearly and rules are being framed rather rigidly and as in all cases of rules, they need
exceptions and exceptions become the rule. So much so, the rule becomes merely something in
the statute and not really followed. So, the statics of our religious life in this country and
elsewhere has been a growth of religious patterns of behaviour which may well be described as
ritualistic patterns said to be good but really not delivering the
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goods. Man feels bond. He does not feel freedom even in the performance of the rituals or his
duties. But, really that condition has produced one phenomenon that we in India, are
considered to be Karma-bond. We are creatures of Karma and therefore we are karma ridden.
Nothing can make us get out of Karma, the bond of Karma, or the bondage to Karma and all our
efforts are to find out a way, by which we can get out of the bondage to Karma. Then, as it was
suggested there was a heavy theory called the doctrine of Karma that our past binds us, and
will bind us and we can do nothing about it. It has made it much more impossible for us to seek
a doctrine of Moksha or liberation. So, so far as we are concerned, we are people obsessed by
the concept of Karma and Karma in the largest sense of the word includes Dharma or duties
and these duties are so fixed that we can hardly emancipate ourselves from that. To break out
duties was to court excommunication in ancient times, in earlier times till last century, I should
feel. And, when we came under the foreign rulers whether they were Islamic or Christian, we
became more rigid about our observance of Dharma because we were afraid that we will lose
the little security that we have in our Karma. Well, that is rather a paradox. But then you know
such a thing alone forged us to a resistance to the invasion of Islamic and Christian power and
made us Hindu-conscious or Hinduism-conscious but what a Hinduism have we inherited now?
Here again there are two types of people - the reformist Hindus and traditional Hindus and
both of them are struggling, one for the preservation of the karma and another to modify the
karma to suit the modern age whether it is Islamic modern age or Christian modern age or the
technological modern age of today. So, on the whole we are finding it
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rather a very difficult thing to believe that religions can emancipate us and the methods given
for emancipation seem to be certain kinds of formulas. For instance, if you want to emancipate
yourself, they counsel ANASAKTHI YOGA OR NISHKAMA KARMA. Do all your actions according
to the principles of nonattachment to the fruits thereof, or try to imagine that you are Brahman
and that you are not caught by this Karma. But imagining merely that you are not caught by
Karma has not emancipated you from Karma. And a formula has not released us. Every one of
us has been uttering Japa or the Maha Vakyas or other doctrinal thesis of the other vedantins.
But merely a reaffirmation or reiteration of the ancient slogans called Mantras or tenets has
not provided the clue towards emancipation. Now-a-days people are confronting the
materialist world with so called Bhakthi, devotion and devotion to what? devotion to ancient
past modes of behaviour, devotion to certain types of worship and without any kind of desire
for real emancipation. Now therefore the static condition has arrived. We are now in a static
condition. As against this static condition, Sri Ramchandraji has provided a dynamic mode of
approach to the same problem. There is no use in merely confronting man with duties of the
society or towards the society nor by confronting with formula of Veda nta-Advaita,
Visistadvaita, or Dvaita or any in betweens, as we may know. Nor is it alright to say it is enough
to say that we are listening to Puranas and Ithihasas and spend time chanting the names of God
only. What really matters then, is, we do require a higher consciousness to help us out of the
situation. To provide that condition is the business of a great teacher. It must be possible for
one to bring the liberator into consciousness into the consciousness of
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the unliberated. The slave must certainly safely feel the presence of the emancipator and one
who emancipates man from his past and from his bondage is a real emancipator. This forward
looking spirituality, as I call it, rather than backward looking, religiosity has been provided by
this new methodology devised by Sri Ramchandraji. He himself does not claim that it is
altogether new in the history of the Universe. He states that this was an ancient method nearly
10,000 years ago. Well, you must believe there was civilisation 10,000 years ago and then, it
was that a great Rishi of that time used to utilise this divine force and make people transform
themselves into divine nature, that is into free beings. Somehow that technique was forgotten
and what remained was the Raja Yoga practice that we are getting and have got from Patanjali
and others. There have been several types of yogas - Hata Yoga, Laya Yoga, Mantra Yoga, Japa
Yoga and then all the three modified in the systems of Gnan Yog. Bhakthi Yog, and Karma Yog.
So there have been any number of yogas and latterly we have Tantric yogas called the Kundalini
yogas which have attracted so many of our people and promised liberation by rousing of the
Kundalini. But, how is this to be done? It was an arduous process and that was an obstinate way
by which a man should persist by rousing up a force which he could not control. That is why at
one stage, especially in the Raja Yoga of Patanjali it has been completely omitted. So Raja Yoga
of Patanjali took up the real aspect namely that only the mind can be utilised for getting over its
own bondage because MANAYEVA MANUSHYANAM KARANAM BANDHA MOKSHAYOH. Man's
Mind is the cause of his bondage and mind should be made the means to his liberation. So, if
mind is the cardinal principle
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in man, man is known as one who has a mind. We do not say the animals have a mind but
perhaps we may say that animals have a mind namely an animal mind. Nothing in the world is
without a mind. But man has that mind which distinguishes between the right and the wrong,
that which binds and that which liberates. He has the discrimination to say that this thing will
bind, this thing liberates. He can reason from causes to effects and finding that an effect comes
from a particular act, he can either repeat the cause or negate the cause, in order to be
emancipated from the effect or rather the evil effect. So, taking the mind as capable of
discrimination as the means by which we can, not only make it move to the objects but restrain
itself from the objects, which corrupt its action. He suggested that the control of the mind is the
most important thing. And if you control the mind, you are able to have a kind of calm. But the
end is not of course to control the mind alone. It is realisation or Kaivalya or Moksha. Moksha is
the goal. Every other thing is only a means. Control of the mind is only a means, towards
liberation from the mind ultimately or rather liberation from the mind that tends to bind. So,
we must reserve the activity of the mind - which ties us up to objects which ties us up to certain
experiences - what we call enjoyments of the world or powers which make us materialistic. So,
the mind makes matter, makes us enjoy matter, but after some time finds by that matter binds
its own activities it strives to liberate itself. At this point Patanjali himself intimates that
individual effort, by itself, cannot control the mind i.e., Man's mind, a bonded mind cannot
liberate itself without the help of a higher mind, and this is called ISWARA. That is why, it says if
you want to get liberation, you must seek the help of Iswara-
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Iswara Pranidhana is necessary. You must surrender to the higher consciousness and the mind
of God. And your surrender will determine your capacity to control your mind or rather you will
experience the control of your mind by means of the divine grace. So, this particular aspect of
controlling the mind was therefore left to God. In the yoga doctrine, Iswara is only the Guru. A
function of Iswara in Yoga - in our yoga, is to be the Guru, one who introduces his
consciousness or his mind, or by the use of His mind controls our mind and brings it to
equalisation with his mind (Samatwa). That is why, the importance of a Guru, who is like God or
God himself, cannot be exaggerated. But then this God is different. This God is not the creator,
sustainer, destroyer of the universe. He may be all that. But that is not what we are having as a
form of God. The form of God for us is the form of a teacher or the Guru who is introducing his
consciousness or his mind to control or bring it to balance or equanimity. This is the unique
function in this system of the Guru or the Iswara. So the choice of God as a Guru is very
important. God alone must be chosen as the Guru and he who can do it, controls my mind in
terms of his mind and liberate my mind from its bondage seeking activities. He is very near God.
You can define him as God and if you can do it, well you may be considered to be candidates for
God-hood, but that does not mean that we are having the idea of only one God and all that. I
just do not want to discuss that metaphysics. Dhyan is the method by which the divine mind
has taken charge of your mind. Your Manas is therefore taken up and made to retrace itself to
the nature with which it came from its liberated condition to the bondcondition. That is, you
reverse the tendencies of the mind. That is its Vasanas, its sanskaras and its past are slowly
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being thrown out of it. Its bondage to its own past. Its own previous movement towards objects.
The mind becomes turned inwards and upwards. This is a process done only by the Master and
that is done by the introduction of this divine consciousness into his being.
Now this particular secret of the introduction of the divine consciousness into our
consciousness, and transforming it, is a discovery of Sri Ramchandraji. We have all had it by
saying that we should be in the company of great men, who have inward turned gaze. But the
actuality with which it has been realised, in each one of us is a special message and work of Sri
Ramchandraji. How to introduce it into the heart of a man? How to help the Dhyan of the
individual to go on - so that it can reach the highest state of liberation even when one lives in
one's own body is a special discovery, as I said, of Sri Ramchandraji. This he calls 'Pranahuti', the
giving of life to the JIVA. It is the giving of life - a divine life. Practically demonstrably into the
heart of every individual and leading him towards the higher experiences of equality with the
divine consciousness -Samatvam (Adhigachathe) as Sri Krishna put it. That Samatva -that
equality that Samadhi with God consciousness -to make it Sadhamya the same function and
nature of the divine consciousness is done only by this supreme consciousness God himself.
That is why in the dynamics of this system the Master actually takes the individual soul in its
bond condition, in its bond mind and leads it by purifying the mind, removing from it the gross
that has accumulated in the form of Samskars and Vasanas either Prarabhdha or Sanchitham
and takes it straight up to oneness of the divine consciousness or likeness with the divine
consciousness; like function.
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SARUPYA, SALOKYA, SAYUJYA are all possible because it is done with the help of the divine
consciousness itself and not by individual effort. No individual effort is needed as a special
offering to the divine to bring about the transformation of man's nature. Now true spiritual life
is the attainment of identity or equality with the divine nature. We have been so far
accustomed to hear that any one that merely says word of God or name of God is spiritual. Well,
we do not accept that view because that is too gross a view. For instance, I shall mention that
God is not only one status. God has infinite status. Our ancients knew that very well YEKAMSAT
VIPRAHA BAHUDA VADANTI. Agni, Varunam, Aryama, Indra and so forth. Now what is the
status of each? As the Itreya Brahmana puts it very nicely and elsewhere also, Agneh Avamaha
Vishnoha Paramaha. Agni belongs to the earth, Vayu to the air - Anthariksha and so on due to
the work. We know the Gods have been allotted to several planes. BHUR BHUVAH SUVAH
MAHEH, TAMAH, JAPAH, SATYA. They are in different planes. Now what is the status with
which you are worshipping God. So our people have created a large theology about it, and
theogony as I will say or Cosmogony and placed him everywhere and then what is your
liberation. If you are merely worshipping God on the physical plane, would it liberate you - or
the middle plane or 3rd plane, the 4th plane or the 5th or the 6th or the 7th. Obviously
liberation come when you go to the 7th plane - Satya Loka, where everything is real. Now the
God whom you have to worship should be the highest. And we in this country are struggling to
find out who is the highest and I think we have not even today decided as to who is the highest.
That is why all that may be said about our own excellent variety, of manifoldness and realistic
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approach to the levels of reality only shows partial ideas of God-head and not the total
liberating aspect of God. As I said at the beginning we must think about God as the liberator, as
the Guru who liberates rather than as one who is controlling the universe, ordering the
universe, as one who is establishing the Dharrna or even as PARITHRANAYA SADHUNAM
VINASAYACHA DUSHKRUTAM DHARMA SAMSTHAPANARTHAYA SAMBHAVAMI YUGE YUGE
protecting the good, punishing the wicked and for establishing dharma everywhere, is born in
every age - quite good in themselves but where is the emancipation? The fundamental aim of
worship of God by man is for emancipation - Mumukshatva. You must desire liberation and the
bondage to any God is a bandage, though it is a silken bondage. It may be a gold one - it may be
a silver one - it may be a copper one or may be an iron one - may be a silken one. Even the
bonds of love can be bonds. So which is the KASMAI DEVAYA.
As the Upanishad puts it which God shall I adore? Which God shall I worship? Well we in this
system know that we want liberation. We must only think about the transcendent supreme god
head, who is known as the divine - THADEKAM - that one supreme being alone can give us
liberation and he is called one because no one else can give that liberation. He is the only one
who can give liberation because he is transcendent to all processes and all the levels of this
world and consciousness. So the idea has been that though religions have given us a realistic
picture of the world that have been governed by Gods and powers and they are indeed
worshipable, praiseworthy and we have been doing that
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they have not liberated us. If we want liberation, the real spiritual life - far beyond the material
world, which binds us, then we must worship only that ultimate form of God as liberator, as
one who makes us free from all bondages, rather who makes all our bonds light and not bonds
at all and who gives us opportunities of a further growth into his infinite nature. It is one of our
great discoveries in this country that God has been called Anant-Infinite and to that infinite are
we wedded in true spiritual life. We have got two terms which we use - God as Atchutha and
God as Anantha. Atchuta is one from whom you cannot fall down once you reach Him. Anantha
is one who gives a dynamic aspect of taking you farther and farther into deep levels into his
infinite nature, which we cannot in our finite mind, and by our finite consciousness, understand.
So, this dynamic nature of the supreme being which you realise, when you become of the same
mind that is, Samadhi with equality with his mind and again Sadharmya with him opens up the
infinite before you, the words of liberation which do not bring about any bondage, of any sense.
That is said to be true spirituality. That is why Sri Ramchandraji used to put it in this way. The
end of philosophy is the beginning of religion. The end of religion is the beginning of spirituality;
the end of spirituality is the beginning of reality. So you will see that till you reach that ultimate
state of Ananta which is possible to us, you do not realise your real nature and you are not a
selfrealised being either. Realisation means that when you realise the reality when you become
one, with the reality and begin to form and act upon to the laws of reality-the laws that do not
bind but enhance your infinity. You begin to act according to new laws with new freedom. This
is a vista, a possibility opened up by this simple process of
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what is called transmission or Pranahuti which is the introduction of the divine consciousness
into the heart of the Abhyasi so that his mind might get accustomed to the new laws and
become one with these, with the divine life and the divine mind. This is a very big experiment in
spirituality? I may tell you that this was the aim of the earliest of saints, That was far far in the
past of our spiritual life. I do not know whether I should say that was the Satya Yuga since, and
then we have become degrading ourselves using lower minds and still lower minds. Today, we
are using only this time conscious mind, bound by time, and all its bondages. To liberate this
consciousness is a divine effort, not merely a human one. We can take it therefore that this is
an opportunity, not ungrounded in the reality. It is not merely a utopian dream and a visionary
one. It is something within the possibility of every one of you and this is another thing which
the new dynamics of Sri Ramchandraji shows. That is when any man comes to do this particular
practice, he finds that there takes place particular change of being leading him into a larger
consciousness. It is first experienced as the dawn of calm or silent mind. His mind becomes
gradually more and more silent but not ineffective. He finds that when bondages are being
released or removed and when the dirt is being taken out of him, he is able to function in a
clearer and a swifter way. It is a new possibility of seeing and experiencing by us, at least, and I
should feel almost every one of us in a little way or a bigger way has experienced this there is
quickening of the functions of the mind in a liberated way, uncontaminated and untrammelled
by the past or by the rules which have been previously governing matter. Now that is to show
what Siddhis are available within this system. But we do not pursue the Siddhis for
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the sake of Siddhis. The Siddhis are natural products due to the liberation of the mind from the
trammels of its own past or Vasanas or desires. Now all this is achieved in an absolutely
unobstrusive way but then they are not our goal and as the liberation process would get
arrested. The divine takes us rather fast through those stages till we reach the state of
Samabhava or Samatva. That is why in this system Samadfii happens normally without all that
which go on in that obstinate way of human effort. That is why it is so easy to have the Sarnadhi
state and also the Sahaja condition to feel that you are always in that free condition. The mind
does, not seem to be bond. It experiences freedom. But there is no ego in the matter. The ego
also is surmounted, because at the -very start the ego is taken over into custody by the Divine
consciousness. So, we find some of us who have experienced it find that liberation comes from
the very first moment we are introduced into this system. But to appreciate it, requires only the
willing surrender of the individual, constantly to the operation of the transmission, He must
open himself to the transmission, and seek it with a fervent prayer that you may experience
spiritual life or liberated life in its truest sense. The time taken by the other systems is much
longer, some times the whole life is not sufficient. Some people have said that even a whole life
of Karm yog would bring us into Gnan yog and another whole life of Gnan yog will bring us into
Bhakthi yog - devotion to the divine. Then of course there are quarrels about which should be
first undertaken, and I am not going to enter into that. As I hold that when these three are one
yoga what is the use of pulling down the one and not pulling down the other two. So, I am not
going to enter into what is called the casuistical process by which
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our Pundits have been spending their time. I would much rather take man as a whole and
therefore l dedicate myself to the realisation of the ultimate which I think is Parajnana. If I am
said ,to be intelligent, why am l intelligent? I have chosen the ultimate not the penultimate. I
have chosen that which liberates. I have not chosen which binds me however softly. So l have
chosen wisely and my devotion to the ultimate to reach it somehow by dedication, by
surrender, by giving up my ego or by subordinating my ego, to it even my thoughts, even
thought itself my reasonings, my doubts - all these things l subordinate. Just keep them in
abeyance with a freedom to revise them if I want. That devotion must be there. It comes
naturally and every one of my actions is directed towards realising this oneness with the divine.
Whatever I do, whatever I think about, whatever I desire, is always towards that one goal of
freedom. Therefore all the three portions of my being are integrated in this particular way and
so there is no quarrel about which yoga I shall follow and therefore I need not take many births
in order to realise God. They say it is much richer to go through every experience and then
finally achieve the ultimate and then if you want that kind of going about every experience not
one life, but many lives or millions of lives will be necessary before you reach God. But
supposing a man reaches God first, and all these things are given to him and he knows and
understands his real nature, is it not a much shorter way? Therefore our people stated "first
know God and then everything will come to you. All experiences would be possible to you,
without binding you, without tempting you, without making you go astray - this gives you a
perfect picture of a liberated man in a liberated world". That is why the great promise of this
particular system of
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dynamics of spiritual life, which I call the principle of introduction of the supreme
consciousness into the heart. It facilitates, quickens and arrives at that supreme state of
equality with the divine, without any possibility of stepping oneself down into the lower nature,
falling a victim to the lower movements of the mind. This is a great contribution to the modern
mind tossed society, a society in which neurotics are much greater number than healthy people
where psychological people are trying to become pathological experts. We are in difficulties
because the true psychology of man and his nature comes from a spiritual angle and a spiritual
determination of the divine purpose which has decided that man should be emancipated from
his lower mind and brought in consonance with the divine mind and because this optimism
somehow inspires me that man is destined to become divine and his mind has to be made
identical with the divine mind, and that the human mind should operate in terms of the laws of
divine mind itself.
I have great pleasure in introducing this topic to you today as the real dynamics of our being.
We have to forget the statics. We have got to take up the dynamic mood in that lies a
possibility not only for our country but the whole universe. But ultimately when you become
divinely conscious you become cosmically conscious - not only cosmic conscious, you become
transcendent conscious - not only this cosmos but every cosmos is brought into your vision and
action and participation. Then alone you will be able to say with the Vedic Rishis SARVAM
KALUVIDAM BRAHMAM. Then alone can you say that, the whole world everything in this
universe is verily Brahman vast spiritual the divine, otherwise the meaning of
628
our ancient Upanishads is very shallow indeed, however, eminently mouthed but that does not
deliver the goods sub-consciously. So, I am glad on this occasion to be able to speak to you
something about the direct possibility of a divine approach and a dynamic approach for the
problems of spiritual life of this country and of the World.
629
God and the Guru
It has been one of the most difficult things in religion to fix the roles played in spiritual
evolution and liberation by God and the Guru.
For those who recognize the two as End and means respectively there is hardly any difficulty.
The Guru is just the means to God and claims nothing more than a mediating role. He does not
identify himself with God nor claim any more kinship with God than that which every other soul
has, though he does claim to be able to lead the soul to God. There his work ends. He claims no
wages beyond this task of having served His God with zeal. Men may offer all homage to him
for his efficiency and skill in the discharge of his holy duty to God. Surely one expects a true
Guru to be in closest nearness to God and inseparably linked with Him. It would be a travesty if
such a Guru did at any time lead the seeker or led to feel that he is himself God or His delegate
or vice-regent. The means should never be made an end, however much the means may be
invariably effective and efficient.w22
However though the Guru had escaped this temptation though it is unfortunately not the
present tendency - this cult of identifying the Guru with the Godhead has become rather a
vogue. Men have created icons and images or statues which they have begun worshipping with
all the paraphernalia and ritual offered to God. Any religion which is true to the goal of God
realisation through the help of knowers and leaders of spirituality cannot permit identification
of the Guru with
630
God and the Guru
God, except when it is realised that God Himself sometimes directly becomes the means also.
When no means can lead to God except God himself then God takes on the roles of the Guru
and the means. This involves the assumption that no one other than God can be the means to
God. It is this principle of identity of end and means which had led to several men to equate
God with Gurus and vice versa. It is only in respect of the Ultimate knowledge that this happens
not in respect of other ends.
The commandment of the Veda, Let your mother become your God, Let your father be deemed
to be thy God, or the final command let thy teacher become thy God were instructions which
had only a limited application. On the other hand the mystics had uniformly asserted that Let
God become thy Mother, thy Father and thy Teacher or Leader to the Ultimate.
The controversy about the role of the Guru or Acharya thus is very important and the attitude
of the seeker or the disciple should be to presume or seek such a personality who is God
Himself. No one is competent to lead one to the Ultimate.
it is therefore understandable that all teachers claim to be God themselves. They call
themselves or accept to be called Bhagavan God rather than Bhagavatpada, those who have
reached the world of God or His feet. But the question is, can there be so many individuals on
Earth who are God? If one alone can be God the rest must be not Gods. However this question
is of such practical importance that it has become almost
631
headache to philosophers as well as laymen.
The real fact seems to be that one is likely to be followed only if one claims to be God Himself
rather than a messenger or servant of God who has been instructed to lead the souls to God
only. Though this works pretty well with a large mass of mankind yet sooner or later one is
confronted with the fact that the claimants claim is not bonafide or rather unverified or
disproved.
God has to be God and man demands that God is more than just a leader to His own state,
though this latter function of God is our immediate concern.
It has been most difficult except for the exceptionally faithful to identify a mortal being
however ideal with God, the supracosmic creator, sustainer and saviour of the worlds. So
apparent is the disparity and so irremediable the gap that is well nigh impossible to say that any
human personality even of the status of the avatars is God. A new vision is needed, even as Sri
Krishna himself felt the need when he endowed Arjuna with divine vision - divya cakhsus. Even
then it would be necessary to reveal the identity of the status of the Ultimate, God and the
Descent, not to mention their identity with the inner ruler within each and every individual or
oneself.
So the identification sought to be asserted as necessary for personal attainment of vision or not
even that is rather putting the cart before the horse. The Guru has to develop in the individual
seeker the capacity to have divine vision and then if He be God, make him seen
632
God and the Guru
Him as the Guru also. Then alone can we say that the Divine God has himself become the Guru.
It must not be made to rest on faith either self-induced or imposed. Evolution of the individual
into being with divine vision etc. alone could rightly be the test of this identity. For most it has
to be just a chanting formula or unnecessary for higher evolution. To insist that God and Guru
should not be distinguished or differentiated is too much of a demand on personal belief since
it does not rest on personal experience at all.
As stated above only in the case of the Ultimate Realisation of God does God become the
exclusive means (upaya). He does not seek any other help or mediator except His own powers.
This is the uniqueness of the Divine Guru. Therefore for attaining the supreme Liberation and
Perfection or Reality God is stated to be the only Guru. Therefore has God to be chosen as the
Guru. Let God be thy Guru. May He Himself direct and guide thy steps on the path of Sahaj for
this is the most natural way to God, suited to spirituality.
633

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Complete works of Dr. K. C.

SRI RAMCHANDRAS RAJAYOGA

ISBN 81-87973-00-5 (Set)

ISBN 81-87973-05-6 (Volume 1)

Sri Ramchandra Publishers

4th Floor Laxmi Plaza

3. The formations of the descent are clearly on this principle of inversions.

6. This is done by means of the transmission or descent of the highest consciousness or

Date: 27-2-1999 Dr. R. Rajashekhar Reddy

Dr.K.C.Varadacharis talk on the System of Sri Ramchandras Rajyoga carry a depth of

SRI RAMCHANDRA'S RAJAYOGA

Introduction to the basic writings of Sri Ramchandra

man who seeks His help.

levels of the waking, dream deep sleep and the

Him for this Experience of experiences.

of Sahaj Marg, Efficacy of Raja Yoga and Towards Infinity.

power of consciousness far above the conventional pramanas or ways of knowing. It is

or idea with another.

Truth is thus said to be judged by coherency with a system of knowledge or truths or

which may be properly translated as imperience rather than experience. It is an in-tuition

rather than intellection or discursive and dichotamic daliectic.

Reality is then what is to be known. It is to be known through the integral experience or

breaking up of the atom.

manner by the utilisation of the Divine thought force which

have been thoroughly forgotten by the schools.

abode of all creatures aspiring for liberation.

and all levels of being or manifestation are verily thought or manas.

terms of the organic multi phasic unity.

process is leading up to external manifestation of an infinite inwardness in the Primal Ground

tragic drama of lila, it is true.

cowardice and fear cannot

worlds and ego-centricisms. This is the path of renunciation.

force different from that which has

brought down to the lowest level if there is to be divine evolution.

who could train is imperative.

The natural formation of spiritual nature or reformation of individual behaviour is something

(pranayama) they are found

one knows is a materialist doctrine.

or rather has no capacity to start at all.

Region (which is also the

discovery of the Master) in the Occipital protuberance or just below it.

normally directed outward towards manifestations and images or representations or symbols

this consciousness. Thus

mental and spiritual levels.

the fourfold means (sadhana catustaya), as pointed

and maintaining sublime peace.

constant remembrance of the Divine and the Master.

moving and being.

evolution. Though the Guru-s transmission

sense these are commandments.

depressant and anti-tensionist. The spiritual utterly exposes the moral

and provided outlets for social pathology.

nirvikalpaka (asamprajnata) or savikalpaka (samprajnata). On the contrary the goal is

the Central Region to be

monumental work -Foundations of the Metaphysics of Science-.

almost very soon. The individual awakens to its real task

to understand the full

by the two yogas of Prapatti or Saranagati and Dhyana.

Macrocosm. These centres or knots or points are very important.

the gross level of a human being.

pralaya, both individual and cosmic.

He has been carrying on researches on these levels

greatest living Rajayogi of our times, if not of all times.