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Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple) | Podcast Analytics & Insights

August 11, 2023

This and that have gone now - 22 08 2004

<p class="p1">Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)</p> <p class="p1">Pujya Sri Ramchandraji’s Disciple & Founder of “Institute of Sri RamChandra Consciousness” </p> <p class="p1">*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India. </p> <p class="p1">Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh </p> <p class="p1">For Meditation Info Contact: <a href= "http://www.sriramchandra.in/"><span class= "s1">www.sriramchandra.in</span></a> Biography: kcnarayana.org</p> <p class="p1"><strong>Episode Notes:</strong></p> <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>This and that have gone now<br /> Sri. K.C. Narayana</p> <ol> <li> <p>Master in his message on the Basanth Panchami in 1982 said “We are all brethren connected intellectually, morally and spiritually- the main goal of human life. This and that have gone now. There remains purity alone in all His work and environment which weaves the destiny of the persons with the Ultimate.” Later in August 1982 in Paris he made the statement that “Co- operation is the life of coming events also but if they are wavering they will be wasting power.” “We are united in the common cause keeping towards the proper order the good of man and humanity.” Earlier in 1981 he said “There is no question of separation. We are all coming closer and closer. This is a message to all.”</p> </li> <li> <p>In all these statements the call of the Master to work in unison and co-operation is stressed. ‘This’ or iham and ‘That’ param that is this world</p> </li> </ol> </div> </div> </div> <div class="page" title="Page 2"> <div class="layoutArea"> <div class="column"> <p>and the other world is one meaning we can read into this subject. Or we may take it to mean ‘me’ and ‘not me’ as the theme suggested, Or we may take the co-operation of the individual with the Divine may be considered as the purport. With all these aspects we can take the messages and try to live a life of co-operation.</p> <p>3.The feeling of separateness that makes the concept of ‘this’ and ‘that’ relevant itself is a matter of concern for a sadhaka in spiritual life. I feel I’m seeing the world during meditation and during the day from my angle of awareness. Day in and day out, the divinely human incarnation (me) process takes me to a place that sees all humanity dancing on top of the world. I also helplessly perceive so much of what we all in meditation are saying and doing as moments in transition to deeper levels of understanding the raw realities of our existence and relationships.</p> </div> </div> </div> <div class="page" title="Page 3"> <div class="layoutArea"> <div class="column"> <p>This has been more so while working on others as a trainer.</p> <ol start="4"> <li> <p>It has never been all that comfortable to work on the aspirants. I remember Master telling me that one of the primary signs that we are really doing our work is a part of us wants to quit this service. That is what happens when we live and move in other persons karmic effects. Many a trainer has been telling this and more so when they were also involved in matters of some interpersonal conflicts. There are occasions when the trainers said that they were having an uncomfortable experience of having to frequently wake up while giving sitting and they wanted to leave the work.</p> </li> <li> <p>In the work that we do as a trainer one of the signs of the genuineness is a part of us that frequently screams inwardly to get out of the situation. If this is considered as an evidence of lack of integration in our being we need to</p> </li> </ol> </div> </div> </div> <div class="page" title="Page 4"> <div class="layoutArea"> <div class="column"> <p>examine further. We know that we are all amalgams of so many sheaths or parts of being. And many of the Kosas never wanted anything like what we call ‘awakening’ or ‘realisation’ to begin with. I do not mean to say that we are all schizophrenics nor the aspirants belong to that category.</p> <p>6. During introduction we attend to the diversion of flow towards the true nature of ones’ being that is we make him born again this time into the higher nature of ones’ self. Whether or not he or she is awake in what we call the second birth, each person has a natural identity that is not only latently divine as well as human, but also has fragments of all kinds of sub-identities and frequencies of self-ness that does not move in a compatible frequency to the persona that we prefer to display to the rest of the world and to ourselves. This problem needs to be well</p> </div> </div> </div> <div class="page" title="Page 5"> <div class="layoutArea"> <div class="column"> <p>understood to work on others in spiritual life in a spirit of co-operation and fraternal bond.</p> <p>7. So if any one feels the work as disturbing, please know that no one who has entered this field has felt it otherwise: scavenging is no good and pleasant job. Master said he never felt bad to do that even as he has written some where. For me this work has made me aware of two sides. The working on others showed me both my passionate dedication and my weary fed-up- ness. I accept both and I am comfortable to be aware of and acknowledge, accept, welcome, forgive, and honour that part of my self which wants to run away from the task. It’s natural. It’s real. I am reminded of some of my guru bhais who expressed their anguish to work on others when they were due to come for individual sitting saying ‘how I wish he does not turn up’. I have had such feelings myself several times when I found that even while preparing to work the</p> </div> </div> </div> <div class="page" title="Page 6"> <div class="layoutArea"> <div class="column"> <p>nausea is experienced deep with in. How strongly we feel these impulses may vary, but they are always there, appearing in the natural rhythm of our lives.</p> <p>8. Co-operation is the way of things to come as Master said. Co-operation in such circumstances as stated above is really demanding and challenging. The concept of Bodhayanti Parasparam that I have been talking about since inception of the ISRC, will have no meaning if the difference between ‘this’ and ‘that’ is maintained. I agree that during the decade and more the work done in ISRC was necessarily generated by the processes started by my humble self. For quite some time, I was the sole bearer of the principle of ‘Bodhayanti Parasparam.’ It was a heavy load to carry alone, especially since by its very nature it must belong to many to be both actual and true!</p> </div> </div> </div> <div class="page" title="Page 7"> <div class="layoutArea"> <div class="column"> <p>9. I do hope that my feelings are felt in the hearts of the aspirants and co travellers in the path. I have often told many persons that if I remain the sole holder of the vision, that is all it ever would be-a vision. A hope that may be possible, but not yet something actual, something real, the potent realm of relatedness between and among our selves. If I were to be the only one talking about Bodhayanti Parasparam it is an oxymoron and, really, a lie. But until others could walk, tread and crawl far enough with me to find they are swaying on the air-less, breathe-less, still- notstill atmosphere with their eyes clear and their hearts consistently radiant, I have promises to keep.</p> <p>10. My request to those who were blessed with the conditions of the higher regions in spirituality during meditations to own up the same and live according to their status, that is to work with confidence and courage with the knowledge of the condescending Divine support and ignoring</p> </div> </div> </div> <div class="page" title="Page 8"> <div class="layoutArea"> <div class="column"> <p>our own petty lapses has been yielding results of sorts. It is over three decades since my swimming in the dry desert started and my efforts to bring a few to the shores of the ocean have but partially succeeded. I consider the main reason for this is they want ‘this’ to be totally eradicated and ‘that’ alone is to be seen. This is a fixation and a notion based on imaginary ideas of realisation. It should be understood that ‘This’ as well as ‘That’ are in their true nature not different. This is the law of life where positive and negative always maintain a balance. The Physical balance and the theme of yin-yang, Shakti-Siva, Sri-Narayana are all the ways in which this dual nature of reality was well explained.</p> <p>11. During these years at ISRC I had to be the primary flag bearer for the process we are embracing together. It is odd that this is one way embrace. How odd it is to conceive the ‘Divine</p> </div> </div> </div> <div class="page" title="Page 9"> <div class="layoutArea"> <div class="column"> <p>Love’ for us and His embrace ‘one-sided’. However things are not that bad. In many ways, things are changing and continue to do so. I think all this as necessary transition from being a leader-centered process to being a Suns’- centered one. We are all aware that the plea to all is not to just look at the Sun above but endeavour to be Suns on our own right, bringing name and fame to the great Sun that is born in the horizons of spirituality- the great Master Sri Ramchandraji Maharaj of Shahjahanpur. When Sons are of that great Sun become Suns what a splendorous world we will have!</p> <p>12. I have been a studying the development of various kinds of organizations and more particularly the spiritual and religious organisations. The cryptic statement of the famous philosopher Jiddu Krishnamurthy that all institutions have a natural tendency to get corrupted made me feel that is perhaps the truth:</p> </div> </div> </div> <div class="page" title="Page 10"> <div class="layoutArea"> <div class="column"> <p>the great religions of the world: Hinduism, Buddhism, Jainism, Judaism, Christianity and Islam and many more that I barely know and understand are all good if we study the scriptures and valid spiritually. But the institutions that propagate the same have invariably developed curvatures and turns and twists that made me feel that no institution having however much carefully drafted constitution will escape this fate. God is real but temples/ churches/ mosques and synagogues are not. If spirituality pure and simple has to be propagated we should first get rid of the golden shackles of holy and holier than thine institutions.</p> <p>13. My Masters’ organisation too I found to be suffering from the ills of any other organisation. The whole problem lies in a system of hierarchy; of some being more equal among equals if I may put it so. Leadership is the problem in spirituality. While all are children of God, some how there</p> </div> </div> </div> <div class="page" title="Page 11"> <div class="layoutArea"> <div class="column"> <p>appears on the scene a Son of God ( and there are as many Sons of God as there are religions and cults- and surprisingly no Daughters) who keeps his unique place of importance. After all the progress humanity made there is still the sheep and lamb with its gregarious instinct in us and majority of the human beings seem to be happier to be sheep and lambs than Lions and Lionesses.</p> <p>14. The founder of any system by virtue of his genuine eagerness to share and spread the understanding and the way found by him often makes a choice amongst his followers to be the best suited to continue the tradition. Once such a choice made that chosen disciple some how becomes more superior to others who are also well informed and enlightened. It is impossible to have more than one authority without sacrificing the efficiency of the system. The hierarchy is the out come and to destroy the ladder is the first</p> </div> </div> </div> <div class="page" title="Page 12"> <div class="layoutArea"> <div class="column"> <p>game that starts simultaneously. Mutuality and cooperation is the first casuality and togetherness is gone for ever. Lord Buddha’s’ parting words are” You should respect each other, follow my teachings, and refrain from disputes. You should not like water and oil repel each other, but should like milk and water mingle together. Study together, learn together practice my teachings together. Do not waste your mind and time in idleness and quarrelling. Enjoy the blossoms of Enlightenment in their season and harvest the fruit of the right path. The teaching which I have given you, I gained by following the path myself. You should follow these teachings and conform to their spirit on every occasion.” Similar words from other founders of the various Paths to Divinity are there: yet the fact remains there is more conflict and ill will than co-operation and good will amongst the followers of any path. The malady is only in the positions according to</p> </div> </div> </div> <div class="page" title="Page 13"> <div class="layoutArea"> <div class="column"> <p>hierarchy. It stuck me that we should avoid that trap and move always in a spirit of co-operation.</p> <p>15. While that is the problem of the position or rank in the hierarchy closely related to that is the power that arises from possession of property by the institutions. When there is no property, power and pomp slowly fades out. Even collective responsibility for property can lead to squabbles and conflicts. We have taken precaution to ensure that our Institution has no property of any kind.</p> <p>16. We have seen the New Darshana coming forward holding new visions of the living Spirit of Being. A new path of Grace has been opened which optimally maintains and enhances the best of what was before. When the system was sought to be misrepresented and the old wine is again getting served in new bottles I pleaded for a co-operative and mutually assisting method of</p> </div> </div> </div> <div class="page" title="Page 14"> <div class="layoutArea"> <div class="column"> <p>propagating the great system of yoga of our Master. The myths of the superiority of the persons and the power of Pranahuti were sought by us to be exploded. To a large extent we succeeded in that. But the myth that there can be only one enlightened/ realised person needs to be shattered and that is possible only by dedicated efforts of many aspirants.</p> <p>17. I am committed to not being that arrogant, unyielding, disempowering kind of person who founded the Institute along with others. I know that I am on the parapet wall of a deep well dancing my way through along with others who for some reason consider me as more than their equal. My running on the wall of the well which is circular is mainly to show that there is no one who can be considered as ahead of others. I am aware of the fact that I am bereft of certain of the peer qualities of mutuality that are potential, at least, for all other participants. I am some how</p> </div> </div> </div> <div class="page" title="Page 15"> <div class="layoutArea"> <div class="column"> <p>seen as the original progenitor of the whole process for every person who has come to live in this path. That leaves me terribly alone, outside the Home Land. Master is there- my friend leaves me not at any time. But the longing for human companionship is the basis of co-operation. Enlightened though we are, the journey is Infinite and new visions and wonders are there to be shared. ‘This’ though has gone ‘That’ is an never ending charm. However I am at peace with that.</p> <p>18. I am very happy with the transitions that I observe happening, in that the Institute is now multi-centric and the development that is taking place is healthy for the near immortal status of the same. Now we do not make solitary decisions in many areas that ensure one form of consensus or another. Surely new demands for cooperation, are upon us. I am not at liberty to surrender my stewardship of the work in any way at all that does not prove itself appropriate. That is part of</p> </div> </div> </div> <div class="page" title="Page 16"> <div class="layoutArea"> <div class="column"> <p>the deal. But I want everyone to know I am very committed to getting out of the way: in reality to make way for others to perform as I do at the minimal and perform better ideally and thereby serve the Master till eternity. I know it is my wish and my question is why not?</p> <p>19. Individuals are born, grow, decay and fall. The spirit of cooperation among individuals can be permanent. Individuality is transient but Mutuality can be eternal. ‘This’ as well as ‘That’ may perish but mutuality will not.</p> <p>20. One of the illusions we have despite all the odds is the notion that self is permanent in some form or the other. I have had occasions to point out that the self is a conglomerate and not an entity and thereby tried to also convince that pure and simple consciousness alone is the truth. When trapped in a case it is called self/ atman and when out of that it becomes universal/</p> </div> </div> </div> <div class="page" title="Page 17"> <div class="layoutArea"> <div class="column"> <p>Brahman. This clarification by revered Lalaji Maharaj is very essential to be understood well and dispel from our minds odd notions about the nature of self and reality.</p> <p>21. All of us have a notion that unity consciousness or Brahman when realized would bring us happiness. Really there is a kind of happiness in it or more appropriately Balancedness in it that be described as a fundamental wellness of Being. Those who had experiences of unity either in the presence of the Master or their intimate persons must have also felt how painful it was. Many a time I felt leaving the company of the Master and stroll out of his house not capable of bearing the pain of unity if I may call that so. And when I could or perhaps was made to endure that pain I found the horizons of the Great Awakening or realization.</p> <p>22. I propose to question seriously the myth that all teachings of Vedanta and other systems which</p> </div> </div> </div> <div class="page" title="Page 18"> <div class="layoutArea"> <div class="column"> <p>suggest that realisation means experience of bliss and the end of all fear and suffering. We were told that we can and should remain identified with that Absolute Reality as a solution to the problem of Human life which in turn we were taught is a matter of wheel of birth and death, in the field of joy and suffering. Most of the people have not taken seriously the matter to find out what is wrong with this world and Nature. I present my point of view that this assumption is a philosophical necessity for certain systems.</p> <p>23. There is nothing wrong in “this” that we should try hard to seek “that “. This dichotomy between matter and spirit and life and death or science and spirituality or mind and matter are all myths arising out of Cartesian confusion. No one can deny that life is an exercise in engaging ourselves ceaselessly in alternates between good and bad, pleasure and pain and many other pair of opposites. But what is wrong with that?</p> </div> </div> </div> <div class="page" title="Page 19"> <div class="layoutArea"> <div class="column"> <p>That is the way of life and how it should be. It has been so fundamentally and will always be. The dance of Nataraja is to be understood along with the dance of Shakti. The Narayana is inseparable from Sri. The awareness of the one ness of these two principles is key to the understanding of the spiritual basis of all existence.</p> <p>24. Examining the notion of unity, we find that unity consciousness could only mean the realization of that which unifies all and every thing. All our knowledge is sensate in origin. Meditation also if we observe carefully is tied up with the empirical sensory knowledge. That being so there is no logical necessity to postulate a self. As Dr.K.C.Varadachari puts it “The self is not known by any amount of sensory empirical, even when such an empirical becomes profoundly meditative and contemplative.” We should also note that “The sensory intuition of the jhana never went beyond the super sensory or more</p> </div> </div> </div> <div class="page" title="Page 20"> <div class="layoutArea"> <div class="column"> <p>subtle sensory but tied up to desire elements, central to persistence in the sensory empirical reality.” Once this limitation on man’s knowledge is understood it is clear that the transcendent or non-sensory intuitive realisation of the self becomes impossible. Nirvana (freedom from all Vana or movement of the ego-centralized desires) is surely experienced as a non-sensory empirical thing having non negative characteristics. This leads to the awareness of that all things are relative, and all non-things absolute.</p> <p>25. If this Nirvana is to be equated with God realisation we have to answer how that realisation could be only what is good and glowing? How could unity not also include everything else, like everything bad and evil? This was the dilemma of Buddhists and Advaitins. By insisting that realisation means only perfect bliss, happiness and such other fairy tale</p> </div> </div> </div> <div class="page" title="Page 21"> <div class="layoutArea"> <div class="column"> <p>endings, a notion totally unwarranted, they found the only one way to resolve this problem is to declare the entire universe of opposites to be an illusion, a mirage born of the unenlightened state of consciousness. If we persevere to live in this belief bubble that is self-reinforcing, there is probably nothing that would enable any to come out of this illusion or maya. (Remember Lord Krishna warned that his maya is difficult to over come.)</p> <p>26. Instead if we accept this world as real we will find then unity consciousness is only that awareness which includes all happiness, all suffering, and all of what we call human and divine. This awareness then would be seam less, vast oneness that is balanced and integral to the core of our being. The Omnipresence of the Being is large enough that it envelops the entire existence- jada and ajada, it is all emptiness and</p> </div> </div> </div> <div class="page" title="Page 22"> <div class="layoutArea"> <div class="column"> <p>all fullness. It is this consciousness that can embrace pain as part of the Unity consciousness.</p> <p>27. This pain is crucial to understand the original Sacrifice offered by the Purusha when it willed its manifestation. It is the same type of pain that is behind the Pranahuti. It is this pain of Unity that is the most important aspect of our being that is waiting to be realized. This is because our entire being, and indeed the entire universe revolves around this central point of sacrifice and derives all its power from the very ahuti that is done.</p> <p>28. This restlessness for Unity is alive in us as the heat of aspiration which is painful to bear nor is it something that can be wished away. That is why Master says every one will one day reach the goal. When we understand that the world is Real and there is no need to deny it as maya and agree that the United consciousness includes pain, and if we as lions embrace that pain most courageously we will enter into that Unity</p> </div> </div> </div> <div class="page" title="Page 23"> <div class="layoutArea"> <div class="column"> <p>consciousness. We will then learn to stand in our own divine strength that fuels us into divine action at the heart of our existence. It is from such a heart we radiate and live the life of eternal compassion for all beings from the core of that pain of Unity.</p> <p>29. It is here that the will gets strengthened and transformed as Divine and here we are truly alive. Working in consonance with the Divine then is both endlessly sad and boundlessly delicious and that is the true Bliss where the pair of opposites get abolished. Finally, we come to a state when we abide in the truth of our being serving the Master and along with the Master with a heart aching and paining until all beings yearn and enter into the pain of unity. It is then that ‘this’ and ‘that’ are gone. But before that each one of the aspirant has to enter into that state and participate with the Divine in the great task of divinization of humanity.</p> </div> </div> </div>

August 8, 2023

KCN: Suffering is the root and results are flowers which every associate should strive hard to have - 20 6 2004 Seminar

<p class="p1">Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)</p> <p class="p1">Pujya Sri Ramchandraji’s Disciple & Founder of “Institute of Sri RamChandra Consciousness” </p> <p class="p1">*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India. </p> <p class="p1">Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh </p> <p class="p1">For Meditation Info Contact: <a href= "http://www.sriramchandra.in/"><span class= "s1">www.sriramchandra.in</span></a> Biography: kcnarayana.org</p> <p class="p1"><strong>Episode Notes:</strong></p> <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>Path of Pain.</p> <p>K.C.Narayana.<br /> Paper presented during the seminar on</p> <p>Suffering is the root and results are flowers.</p> <p>1. One of the meanings of the Sanskrit word ‘saha’ is "to endure, to go patiently through hardships without rebelling." The process of enlightenment has always been held as an unquestionably painful process. This enlightenment comes only after disillusionment about the permanency of objects and relationships we have some how got involved with. Sahaja therefore would mean that which arises from enduring the suffering process accepting everything as a gift of God. The attitude of taking miseries as blessings for our good is cultivated only through assiduous practice and this obviously is not a gift which many seekers somehow feel they are entitled to. Genuine spiritual life and progress in the same has never been popular, and never will be, because most people are unwilling to open to and accept pain.</p> <p>2. I find Masters’ greatness from a very practical angle is the acknowledgment of pain or suffering or misery in life and sharing his agony and pain. This was the first noble truth of Lord Buddha. This acknowledgment of pain and suffering as true of life is fundamental to the spiritual growth. That these sufferings arise out of desires and wishes is the</p> </div> </div> </div> <div class="page" title="Page 2"> <div class="layoutArea"> <div class="column"> <p>knowledge one gains in the process of spiritual development. Master says” There are miseries all around for the embodied one. Even then, we remain so much attached to the body that this thing does not forsake us up to the end, and we even wish to be born again. It matters little that the wish is for being born in a prosperous home or in a royal family, since, as soon as the Name (Individualized Existence) has arisen, my brethren, misery would start, in howsoever subtle mould, it might be cast.”</p> <p>3. For any sadhaka it is obvious that our pain is the breaking of the shell that encloses or covers as a veil our understanding. It is quite conceivable that not only is pain a necessary aspect of the spiritual process, but that to consciously enter into and experience suffering is the doorway to a more profound understanding of reality, something to even be sought after. This is what Master said: “It is good to be put to worries. The home is the training centre for submission and endurance. To put up patiently with the day-to-day events of life is the highest form of penance and sacrifice. So, instead of anger and resentment, one must cultivate in himself a meek temperament. Meekness refers to that feeling of mind in which, on being rebuked by others, one feels his own self to be at fault, and for which he has to yield to what is meted out to him. For others, aloofness, solitude and dissociation might be the means for cultivating contentment, endurance and freedom from the entanglements of life, whereas for us, to put up</p> </div> </div> </div> <div class="page" title="Page 3"> <div class="layoutArea"> <div class="column"> <p>with the taunts and rebukes of the family, friends and society, is the greatest form of penance and sacrifice.”</p> <p>4. In fact in spirituality we understand through of course a very painful process that the things which we considered as pain and that which we considered as cruel and demonic is infact the very thing that is the very door of liberation. These are the thorns that lead us to the flowers of the garden as Master puts it. “When we feel ourselves to be doer, difficulty comes in the way. Of course thistles and thorns also bear beautiful flowers, which please the eye and fill the heart with joy. Even so, in case, God is the flower of His own tree, we enjoy God and not the tree to that extent.” There is in reality no other way out. The circumstances that we consider as generating pain in us in fact only generates ‘heat’ and that is felt as pain. It is heat of reality that is not pleasant to the uninitiated in spirituality. Initiation in fact actually involves the process of inviting pain through the most supreme consciousness of humility in accepting the will of Master in every walk of life. As Master put it to me once the process of initiation starts from the aspirant and the process of giving ‘diksha’ by the gurus is a farce and many times a fraud.</p> <p>5. In fact all mental process that we have in the states of Moodha, Kshipta, Vikshipta, Ekagra Vrtti and Samadhan, there is always a point of heat, and we experience that as pain or restlessness. It may be surprising to some that I have included in the painful</p> </div> </div> </div> <div class="page" title="Page 4"> <div class="layoutArea"> <div class="column"> <p>process even the state of Samadhan or settled-ness. In the path to Infinity there arises a condition when we move on even after the state of peace to a state of restlessness in peace. Master puts it as”Many a man must have had a taste of the condition of peace. Let us now taste the former (restlessness) for a spark of which one might be ready to forego a thousand states of peace and calmness. This is in fact the foundation of the entire structure which brings forth rare personalities into the world.” My revered father used to say that this is another Dawn. It's the place where reality is coming up above the horizon where it is at dawn, and that very Dawn becomes our point of orientation.</p> <p>6. The point to understand is that the Master is infact not asking us to seek suffering, but is saying that we have to look for the heat. This is what was sought to be explained by him in his First Commandment and this of course gets understood only by those who are blessed with the condition of that heat at Dawn- a heat that is not that of the celestial star Sun but that of Reality. That is the heat of activity nearer the Centre or Tam. That state becomes totally unattainable without going through suffering and pain: we learn that Pain is the great teacher or guru who through the lessons of tolerance and fortitude and Gairat teaches us to appreciate and love the heat of Reality. For those who are not advanced but yet get glimpses of the condition obtaining in the Central region it is</p> </div> </div> </div> <div class="page" title="Page 5"> <div class="layoutArea"> <div class="column"> <p>common to feel the uncomfortable feeling in the Occipital prominence.</p> <p>7. In a reasonably successful person there is a huge area of self-satisfaction and so far so good. But then when difficulties and miseries engulf him there develops an area where there is a crack in the door of ego. And it is through that crack alone does the bright light come and it is not all that pleasant in the beginning; it is in fact very irritating. Slowly when the cracks increase and more light starts pouring in through the crevices in the Ego we start learning to look for the same with eagerness and are in fact we wait for such light beams as may drown us. From this state we learn that the light is really inviting us to find our way out and we find the doors of the Ego are now open to go yonder.</p> <p>8. This is one of the most important lessons in sadhana: to look for the crack in the shell of Ego where there is a bright light coming through. It is too bright and it is irritating and it is painful, but that is the way out. If we do not do this exercise ourselves the masters help us making the cracks bigger and larger through lessons that are equally painful to learn and understand. Many miss the opportunities provided thus because of the thickness and roughness of their shells.</p> <p>9. Thus the very thing that spiritual aspirants, as well as all other people, should seek but tend to avoid is the exit path of light that is thrown open through the</p> </div> </div> </div> <div class="page" title="Page 6"> <div class="layoutArea"> <div class="column"> <p>crevices and cracks in the shell of Ego. Paradoxically this is what every one desperately claims to want to locate. In the practice of PAM the experience of light is not uncommon even for the beginners. This is had by just sitting with an open mind waiting for the Divine light to find its way through the Ego shell. It does come, we know.</p> <p>10. In the process all the dirt and unwholesome ideas and desires are basically thrown up. Instead of keeping quiet we seem to run in search of our broom to sweep them away. They are inconvenient and unpleasant but they are ours and we should learn to sit quiet in their midst and in fact live through it. This pain in meditation and in real life is something we should stoically endure. When Master said be unmindful of the thoughts that arise during meditation and treat them as uninvited guests he was asking us to develop this attitude of tolerance to our own mistakes and follies which fry up through the crevices in our Ego structure during meditation.</p> <p>11. When Master said that in the past saints sought for pain as against the present day attitude of shunning it he was emphasizing the fact that this pain is so crucial to one's spiritual understanding that if one is not in touch with it their practice should be to intentionally look for and relate to the pain in any situation. When pain is understood as the means to develop humility which in turn makes us remember the Master so long as the pain persists, it becomes</p> </div> </div> </div> <div class="page" title="Page 7"> <div class="layoutArea"> <div class="column"> <p>something that we earnestly seek for. Only then it gets treated as a gift from the Lord. Such an awareness of the pain as a blessing is what the Master was emphasizing in the fifth Commandment.</p> <p>12. It may be surprising if I were to say that in our tradition, pain is the vanguard of enlightenment. Pain is ego's response to Reality. This should be understood well and the lives of our Masters are a lesson for us to contemplate and understand this basic truth. However if our life is in an environment that is ninety-nine percent happiness and one percent pain we should know that the pain actually represents reality to us and the happiness the illusion in life. The pain is what we need to look for and find.</p> <p>13. If our meditations are disturbing it is really helping us to search for reality. If however it is always satisfying we should know we are stuck and we should find out how we can become restless. We should understand the content of consciousness during meditations and in other situations and be aware of the whole context and should not try to perpetuate the blissful or peaceful condition. We may have to actually relate to the pain in the bliss. This is the call for the condition of non peace-peace about which Master talks so much. It is our experience that there is no perfect happiness, even in a so-called bliss state and there is always a shadow.</p> <p>14. I know that every time I have experienced something like bliss, there was at least the fear or</p> </div> </div> </div> <div class="page" title="Page 8"> <div class="layoutArea"> <div class="column"> <p>apprehension of losing it somewhere on the periphery of that experience. I have learnt to pay a lot of attention to the shadows in such situations I was in and always yielded to the Master in the most submissive manner. It is not because of any masochistic tendency to torture myself, but because such shadows represents the earth, that's the ground. No one can ever manage his own shadow and there lies the need to surrender. We find that Pain is not only the way out, but the way in and down. That is the reason thinkers like Plato have asked us not to look up the screen to which the light is getting projected where we see our own shadows but to turn back to the Sun from whom the light is emanating. Such a Sun is what we have in our Master and we should turn towards him and not the shadows.</p> <p>15. Otherwise our spiritual life can easily become imbalanced and fixated at a certain point if the bright aspect of Truth or God is not balanced with its shadow aspect. In the story of Kunti the mother of the Pandavas of Maha Bharat we see her knowing the value of contemplating on her own misery, which brings balance and humility to the exalted states of communion with the Lord and in the end abundance- prosperity that is just and due to her.</p> <p>16. This is the most important lesson that we gain from imperiencing our meditations: the knowledge of oneself and the cause of our bondages leading to misery. It is then we understand that all the favors</p> </div> </div> </div> <div class="page" title="Page 9"> <div class="layoutArea"> <div class="column"> <p>which Master has granted us are invariably enwrapped in the knowledge of the emptiness of our faculties compared with the abundance which our psyche experienced. Thus we recognize our own lowliness and misery, which in the time of our prosperity we were unable to comprehend.</p> <p>17. When this humility and lowliness of our being is imperienced then the sweetness and pleasures of meditation and prayer are found to give us some degree of strength in our connection with Master. In fact Master then appears to desire to lead us further, wherein we can commune with Him more intimately and abundantly. It is in such poverty of Ego that we commune and when we are thrown into circumstances where there is a play of great pleasures, and we fool ourselves that we are then having the Divine favor shining most brightly upon us, we find that Master has in fact has set us down into darkness and has shut the door to the springs of divine nectar which we were tasting in the company of the Master whenever and as long as we desired.</p> <p>18. The pain that God gives is His gift, and not His curse, as it is so often felt to be. This clinging to the Master is not an eternal feature of our spiritual life. Once we have learnt the lessons that poverty teaches and humility is firmly established we become capable of managing ourselves. The sadhaka then earns the privilege of being placed down from the safe arms of communion with Master and this is the stage of the</p> </div> </div> </div> <div class="page" title="Page 10"> <div class="layoutArea"> <div class="column"> <p>Prapanna Prabhu. The communion is available yet one feels one knows the mind of the Master in such a way he finds it easy to perform without permission.</p> <p>19. One cannot have a full spiritual life if one has not come to terms with one's pain. Life is painful anyway. Pain can be temporarily evaded or drugged or resisted, but it cannot ultimately be avoided. There is pain in "neurotic suffering," which is the way we ordinarily think of pain, and there is also the pain of suffering for Master, or suffering with humanity. They are very different types of suffering, but both are suffering; and whereas neurotic suffering only perpetuates itself, suffering for Master, or enlightened suffering, serves all of humanity.</p> <p>20. Many harbor the belief that in order to serve humanity, one must know humanity: in fact one needs to know the Divinity to serve humanity. This is an important aspect of life that tends to be neglected by all. By realizing the potentiality for divinity in every human being we attend to the task of developing the divine resource in humanity. Verily in that lies the solution to the problem of human beings- almost living in continuous warfare, conflict and strife. We need to explore great depths of suffering and the causes there of so that the problem of life is squarely dealt: this is what Master taught.</p> <p>21. The Master said “Many of the associates write to me about their troubles and want me to remove them. To them, as also to all others, I would say that the</p> </div> </div> </div> <div class="page" title="Page 11"> <div class="layoutArea"> <div class="column"> <p>trouble reminds us of its silent stage. We get comfort in the state of discomfort. We remember it when it’s opposite is there. In this way, we develop forbearance and a little bit of peace also.” Our sufferings are due to the binds that we have in the various planes of our existence. We have the divine realm of love and that is our plus point. We need to strengthen the same. We also have the human realm which comprises of jealousy, hatred, and host of other negative intentions; we have the realm of the animal, the hungry ghost realm and possibly a hell realm too! The full range of human experience is included in such realms.</p> <p>22. All civilizations so far have only tried to explore the realms other than the divine all these ages and we are still exploring them. The more we explored into the non divine realms the more we have ourselves got exposed to the dangers of those realms and we have as if put a time bomb on our pockets to annihilate ourselves. The modern day phenomena of human time bombs just to seek satisfaction of hatred and animosity are only a tip of the ice berg. This type of suffering grants no spiritual lessons unless we remember the pledge of our Master that the things will change for the better and he is there to ensure human progress into the divine realms. The limits of human degradation need to be known and felt before a conscious decision is taken to change for the better. And that is a quite a lesson for us to learn!</p> </div> </div> </div> <div class="page" title="Page 12"> <div class="layoutArea"> <div class="column"> <p>23. We have to go through all of those experiences in order to be helpful to other people. We need to know the limits of suffering and also the limits of endurance. Then only we can claim a certain amount of eligibility to help others. If we are resistant to suffering what endurance can we teach others? If we were looking for some kind of state of mind, call it a state of bliss only and do not know anything of the suffering during and after meditation we will be least fitted for a serious study of the states in meditation and consequent exercises in ‘imperience’. If some one were to ask me "Have you ever been in the state of confusion struggling with lower order mental vrttis?" My answer would be "Of course." If any one further asked me "What did you do then?” my answer would be "Tried to stay there ignoring all other thoughts than the divine light which any way was not there". I understood that attitude is staying with Reality whatever it might be. I have a lesson learnt there that if I can be settled in such a state I can be in any other place and circumstance.</p> <p>24. To remain fixed on the thought of the divine light when we are bombarded with impulses emanating from the lower animal and ghost realms of consciousness are tough. This suffering is the worst mental plane suffering that we learn to endure with the help of the Pranahuti in our system. But that does not by itself nullify the suffering and in fact we learn to appreciate and evaluate the spectrum of suffering we</p> </div> </div> </div> <div class="page" title="Page 13"> <div class="layoutArea"> <div class="column"> <p>have and thereby develop a stoic attitude along with the development of faith in the Master.</p> <p>25. The lesson that is taught in such a suffering during meditations is to be in the thought of the Master: the only thing that is to be learned. We learn very few things that really matter: we need to learn only to be with our Master, as He wills, not as we will. It is really all the grace of Master, that such experiences are given. That it is felt by us as pain or suffering is our reaction to the heat of such learning. In all this He reveals a part of Himself, and sometimes we are allowed to witness a little bit of it, a peep into it but most of the time nothing that we understand. Mostly it would be too difficult to make sense of such suffering which certain times border on agony and anguish. While reviewing our pettiness in our behavior, thinking and attitudes and treatments to fellow beings and hanging our heads in shame we find still the presence of the Master "There"- where we ourselves loath to live. There is so much love, so much intimacy, and then we wake up after the meditation. That presence of the Master that is imperienced helps us to go to work and attend to whatever we have to do that day.</p> <p>26. It is often funny that when we get too far in this path and live in a state of constant remembrance where the Master’s presence is felt we get a knock at the door and we are given a tax-bill that needs to be cleared immediately. We are also ordinary human</p> </div> </div> </div> <div class="page" title="Page 14"> <div class="layoutArea"> <div class="column"> <p>beings who live in this world with all of the limitations of this world. During meditations/imperience we are so free, it is so limitless, and here the concrete world poses problems that are not always easy to tackle. We learn that impatience does not work and stoic attitude alone saves the situation. Problems have a knack of getting solved on their own and few realize this! Or more appropriately it is Time that heals all wounds and solve all problems.</p> <p>27. If the situation is totally helpless all that we should do is to be helpless. We need to stand ‘naked’ before Master and he knows what to do. Many sadhakas entertain an idea that with the spiritual life, there will be an increase in the amount of happy experiences and a decrease in the amount of unhappy experiences in life. Most often it is the other way about. In fact there is nothing like happy and unhappy experiences: for a sincere seeker the difference is in the way in which he lives those experiences. In such cases the whole mental sphere is oriented to the Master with no concern for the self and its pains and pleasures. The roots of pain then remind us of the Master as also their result the ‘flowers’. The pain then is no torture and the fragrance is no pleasure. In such a state of balance; and only in such a state we can say that the fragrance of the flowers of Chit Lake (Manasarovar) which is turned towards the Divine always, is experienced.</p> <p> </p> </div> </div> </div>

August 8, 2023

Meditation is not Enough - 29 02 2004 Seminar

<p class="p1">Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)</p> <p class="p1">Pujya Sri Ramchandraji’s Disciple & Founder of “Institute of Sri RamChandra Consciousness” </p> <p class="p1">*Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India. </p> <p class="p1">Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji’s Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh </p> <p class="p1">For Meditation Info Contact: <a href= "http://www.sriramchandra.in/"><span class= "s1">www.sriramchandra.in</span></a> Biography: kcnarayana.org</p> <p class="p1"><strong>Episode Notes:</strong></p> <div class="page" title="Page 1"> <div class="layoutArea"> <div class="column"> <p>MEDITATION IS NOT ENOUGH K.C.Narayana</p> <p>Many abhyasis are of the opinion that it is enough if they practice meditation, cleaning and prayer methods as advised by our Master. Master himself has stated that it is not enough if we just do meditation and follow the methods as advised and we need to develop love and devotion to Master. However in the many mails I received and also during the course of discussions and talks many make me feel that they have done the routine practice as advised and they need to get results from such a practice. This is a very interesting and fairly common expectation.</p> <p>But there is much more than the routine meditational practices in the system advocated by our Master which we call satya pada marg. The truth is that there's a lot more in authentically liberating and transformative spirituality in satya pada marg than just meditating. The most important point to take into consideration is the way we spend the remaining period of time of the day when we do not actively do the meditational practices. Many of my friends and relatives even ask me as to why I meditate and even suggest that much time need not be wasted like that.</p> <p>I used to think why should I meditate at all and waste my time on this rather amusing exercise for the sake of enlightenment or realisation of what I really do</p> </div> </div> <img src= "data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAQQAAAACCAYAAAC+JqKjAAAAAXNSR0IArs4c6QAAAHhlWElmTU0AKgAAAAgABAEaAAUAAAABAAAAPgEbAAUAAAABAAAARgEoAAMAAAABAAIAAIdpAAQAAAABAAAATgAAAAAAAVOhAAAD1QABU6EAAAPVAAOgAQADAAAAAQABAACgAgAEAAAAAQAAAQSgAwAEAAAAAQAAAAIAAAAAOqPjPgAAAAlwSFlzAAANoQAADaEB5jar1AAAACxJREFUSA1jZGD4H8gwCkZDYDQERkOAgeEfI7BA+D8aEqMhMBoCoyEADIHfANu6BUqabtMMAAAAAElFTkSuQmCC" alt="page1image1565314656" width="259.979980" height="1.320010" /> <div class="layoutArea"> <div class="column"> <p>1</p> </div> </div> </div> <div class="page" title="Page 2"> <div class="layoutArea"> <div class="column"> <p>not know and while clarifying escape into the word “ Nothingness”. I wonder what my motivation is. What am I looking for or even lacking, for that matter?</p> <p>To think that our system is all about meditation is to misunderstand it. Many of us think even as our Western country brethren attracted to Eastern thought and practice often make the mistake of seeing meditation in the narrowest sense of going into a quiet room and closing our eyes. In fact, there’s a lot more to these things, both externally, internally, and ultimately the process of spiritual development is an integral and holistic endeavour. The concept of constant remembrance in our system is more similar to the mindfulness of Buddhist thought rather than the concept of Bhajan that is popular in our Country and this is not the same as meditation. Constant remembrance can be practiced formally while sitting and while walking, or informally in whatever activity in which we may be engaged. Being present, wakeful and efficient in all aspects and walks of our life, beaming with the awareness of the presence of the Master in the core of our being, is more important than any particular posture or set of words of prayer in which we are engaged.</p> <p>Master asserts that finally we find the Ultimate is in us and adds further that it is ourselves. He wants us to understand that we are masters in essence and that it is only the coverings that need to be removed to bring to light the true nature of our self. In fact we</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>2</p> </div> </div> </div> <div class="page" title="Page 3"> <div class="layoutArea"> <div class="column"> <p>are all masters by nature, and through sadhana we only have to recognize and awaken to that fact. In reality what we seek, we are; that realisation is not far away, in future time or in another place, but in fact is inseparable from samsara (the cycle of birth and death governed by karma) and found hidden in the here and now. The lives and teaching of our Masters Revered Lalaji Maharaj, Revered Babuji Maharaj, Ishwar Sahaiji, Saint Kasturiji, Revered K.C.V. Revered Kumara swamiji, Revered Parthasarathy and many more apart from many tales in the classical enlightenment literature about karmically ripe individuals experiencing awakenings --while engaged in all kinds of ordinary activities prove this point more eloquently than any logic can.</p> <p>It is over four decades that I have been meditating for more than a minimum of two hours a day and certain days over eight hours. Strain in the physical realm was present in the initial days of practice and it was all the time invigorating. So far as I understand meditation is more about being than doing routine practice. Master has advised us to see or examine our condition after the routine practice of meditation for an hour and also after the performance of purification process and offering prayer.</p> <p>Each day I was finding after the influx of Pranahuti there is introducing and unveiling of a new way of seeing, far beyond sitting or just keeping still. Yet I found on my part, there is inevitably some</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>3</p> </div> </div> </div> <div class="page" title="Page 4"> <div class="layoutArea"> <div class="column"> <p>appropriate effort, intention, and attention involved. There is no other way I am aware of by which we can go about the task of being with the Master and be attentive to him. Meditation is called by Master even as puja as we may see in the Commandment number 1. Yet, it is my experience oflate that meditation is more of a listening to Master than the usual supplicant's so-called submission to Master. The voice of the Master is more keenly heard when our submissions end and an absolute silence in the presence of the Lord is maintained. Surely this means that we have left the realm of desires not to speak of seeking gratification of desires.</p> <p>Then the stage of intercommunion or receipt of orders arises and in that blessed state the individual mind and infact the entire internal apparatus is put off totally. This is really the final state of constant remembrance of prayer. This is verily the core factor of enlightenment.</p> <p>From my understanding of the Masters instructions gleaned through books and through the inter communions, I have found several factors that characterise enlightenment. I understood, IT, through the core of my being as blessing splendour. The great joy of awareness of inseparableness with Him is another factor in enlightenment. The awareness of the intimate proximity grants a courage and confidence that is beyond all rational understanding. With all the handicaps of the physical and mental functioning,</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>4</p> </div> </div> </div> <div class="page" title="Page 5"> <div class="layoutArea"> <div class="column"> <p>there is a competence almost intuitive in character more particularly in the work related to spiritual help to fellow brethren.</p> <p>There is a sense of joy accompanying every act of seeing, knowing and doing which acts in an almost instinctual nature. The equanimity that accompanies these acts has in it as though embedded the nature of perseverance, concentration, serenity, and analytical investigation. The balance of these factors is something that is usually not disturbed.</p> <p>According to my understanding there are actually three liberating trainings in the path of the Master: the ethical self discipline, the meditational practices, and wisdom.</p> <p>Without the moral discipline and wisdom I may state that meditation alone is not enough for enlightenment. If we ask how to undertake and accomplish in the path of enlightenment, and how to implement and practice these three trainings, we only need to study in depth our Masters’ books particularly the one relating to the Ten Commandments he has given us to follow. That is the practical guide in a book form while other books give us the philosophy and his modified Rajayoga systematically. The book Towards Infinity is a description of the path he has taken to accomplish what he accomplished and eventually the same is the path we take to become just like him.</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>5</p> </div> </div> </div> <div class="page" title="Page 6"> <div class="layoutArea"> <div class="column"> <p>I have tried to explain how the experience during meditation becomes our guiding spirit in the path, in the book Imperience Beckons. True seekers would have noticed that in these Ten Commandments, the steps to enlightenment. They would have also noticed that there are practices that suggest ways and means to enrich ourselves with Wise Livelihood and Sagacious living. These practices are not solitary or/and contemplative in nature but engage us fully in daily life, through constant remembrance that may be considered as mindfulness and loving kindness expressed in all our actions and tasks. We should note that spirituality is never learnt through books. Master while writing about this book said “ In this book I have endeavoured to put up in words those spiritual secrets which have up till now come down from heart to heart...” and also added that “ it is not only difficult but almost impossible to express them adequately in words.” One needs to live with and understand the masters to understand the WAY. But it is almost impossible without having the proper attitude as simply staying with the masters never help much. Physical proximity is good but spiritual nearness is what is required.</p> <p>Love at work, compassion in action, spiritual and social activism, efficiency in discharge of duties without undue attachment as well as devoting ourselves to the welfare of the world is an important part of spiritual practice in the system of Master. It is the practical wisdom that we observe in the master</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>6</p> </div> </div> </div> <div class="page" title="Page 7"> <div class="layoutArea"> <div class="column"> <p>that really guides us. It is an age old wisdom that we may not do great things, but can do small things in a great way. For that the path given to us by the Master has been very efficacious for many seekers.</p> <p>The spirit or soul of every spiritual path without exception is some kind of basic morality and self- discipline. If we wish to live wisely and contribute to a better world, we must try to become better people-- authentic people, honest, straightforward, and decent and more particularly serve all beings unselfishly. Practices such as truth-telling, non-harming, non- covetousness, non jealousy, peacemaking, balancing, showing generosity and engaging in selfless service are too often overlooked by many in their urgent and mad rush to gain Grace of the Master to achieve higher states of blessedness.</p> <p>They seem to ignore the fact the above mentioned characteristics are in reality off shoots of small gains in the path and they need to be nourished and developed by sincere and conscientious efforts through constant remembrance. Sincere attention to them may even be called as yogas, and in fact they enable us to connect with divinity on a firmer basis. They then reveal to us an inherent beauty and sacredness of life which otherwise presents a picture of meaningless detachment. Yoga that means union, then only can be said to yoke us to the highest and deepest form of spirit in expression.</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>7</p> </div> </div> </div> <div class="page" title="Page 8"> <div class="layoutArea"> <div class="column"> <p>Nowadays wherever I am, I meditate and attend to purification process and in a sense continue to live in constant remembrance. One thing I would like to state is constant remembrance is really sinking roots deep into the present moment and living in the present and is not trying to think about the Master or Goal (whatever that might mean) as an object of achievement in either the near or farther future.</p> <p>Another important factor that I feel like sharing is that there are innumerable ways to worship and awaken. “There are countless ways to kneel and kiss the ground,” sang the Sufi poet-saint Rumi. Especially in our diverse, multicultural, pluralistic era, I feel we must be respectful and tolerant of the many options people have discovered for pursuing spiritual development, even within each faith, not to mention among the different faiths. Moreover, we must be patient with ourselves and our karmic condition, and we should try to be more kind to ourselves and avoid indulging in expressions of guilt, shame and self- bashing in the name of deep spiritual aspiration. Surely we need to repent for the wrongs done but we need not kneel so low as to totally lose our awareness of individual endowment and end up in self pity.</p> <p>We should learn to understand that the spiritual weapon of self-purification, intangible as it seems, is the most potent means of moderating our internal and external environment and to a large extent loosening the external shackles. We find the purification process</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>8</p> </div> </div> </div> <div class="page" title="Page 9"> <div class="layoutArea"> <div class="column"> <p>works subtly and invisibly; it is an intense process though it might often seem a weary and long-drawn process. Purification process given to us may appear too simplistic but to practice this we require faith—an unshakable rock like faith that flinches from nothing.</p> <p>Though I have many times stated that I am a slow learner few agree with me. Otherwise why should I be doing sadhana for over four decades? As Master has stated if only we enter into his consciousness he would deliver us within a few months. May be many of the aspirants in the path can gain such an entry into his consciousness. One of my sincere prayers has been this that all should some how sneak into his consciousness to solve the problem of their lives. Getting into Masters Consciousness is tough enough but living in the same is tougher. The purity of the consciousness of the Master does not permit any blemish in us of any kind. That is the real problem. Total vaccumisation of our selves is not possible. The goal of reaching the state of Nothingness is always a never ending journey to the Infinite. Infinite humility is the real goal. That is the real enlightenment.</p> <p>We need to develop enormous capacity to put up with our own flaws in action, fallacies in thinking, and prejudices in our relationships with co-born - the entire expression of the Divine that we are aware of. Development of fraternity is not possible through intellection. The lowliness of our nature needs to get</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>9</p> </div> </div> </div> <div class="page" title="Page 10"> <div class="layoutArea"> <div class="column"> <p>established in heart in every sense of the term. This is a prelude to accepting others mistakes or lapses. Only because we fail to accept our lowliness the problems of rage, outbursts, insults and prejudices arise and these are the factors that need to get literally burnt into ashes and exhausted out of the system as smoke and vapour. Then and then only it becomes possible for us to develop greater tolerance and patience. Talking of compassion without these virtues of tolerance and patience is talking of the blue moon.</p> <p>Only when we understand that single factor of our acceptance into the path by the Master, which he expresses through the influx of His Blessing Splendour that we call Pranahuti, do we make ourselves eligible for any progress. This is what I understand by the word YIELDING. Many aspirants asked me how to develop yielding attitude. How else can we do it, than by recognising our total unworthiness for the Divine blessing that we have. If we in the path of the Satyapad judge ourselves well and understand our real nature of unworthiness that gets remarkably worthy and noble then it becomes possible to yield to him and stop judging others. That is the dawn of real patience and tolerance. This learning is possible only through observing the Masters than reading the books.</p> <p>When patience and tolerance is developed the way to develop compassion becomes easy to tread. Karuna is a very special quality of the Divine. The lowness of the other is not a matter of ridicule but a</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>10</p> </div> </div> </div> <div class="page" title="Page 11"> <div class="layoutArea"> <div class="column"> <p>matter of sincere awareness of our own deficiency. The flaw in others is a flaw in us. This is the key to move in Universal consciousness or Brahmand mandal. Accepting these handicaps of our real being, is the training required to attend to cleaning of others. We need to develop the capacity to Evaluate others than Judging others. Evaluate, recognise the problem and solve the same is the way Masters teach us when we observe them. No book does this. Guru Kitabis can never reach this stage.</p> <p>When compassion sprouts in the core of our heart the seeds of altruism are sown. A small digression on ‘altruism’ before I end the topic. The Tamil classic Tirukkural or the Voice of God, I understand says “The crow does not conceal its food but calls its kind to share it; Prosperity will abide with men of such a nature.” I understand the spiritual prosperity of the crow as much as my forefathers and I am sure most of you in this glorious land of Bharat do the same. One needs to practically know the ladder in spirituality and one gains more by sharing than saving for the rainy day.</p> <p>What goes by the phrase ‘practical wisdom’ is not many times compatible with real wisdom. The laws and codes of the Lower human nature are different from the laws and codes of the Higher human nature. Regressive tendencies and Progressive tendencies are infact the same line. The moral code of Sukra or Sukraneethi is entirely different from Brhaspatineethi</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>11</p> </div> </div> </div> <div class="page" title="Page 12"> <div class="layoutArea"> <div class="column"> <p>or moral code of Brhaspati. We know the former is the code of conduct of Asuras and the latter that of the Devas. No wonder there has been confusion in the minds of many who do not differentiate between these two sides. But it is worth noting both are spiritual masters. Which side to extend our choice and seeing the masters one can decide.</p> <p>The book on the Commandments of the Master is His Master piece. I have found that reading the book is being with my Master in every sense of the word. I hear his voice as audibly as I hear the voices of others here and now. The sound reverberates in the mind and I lapse many times into a state of deep contemplation as if I am by his side. His advice on the book on commandments- “Read it again and again. You will find each word and each sentence commendable and when you begin to understand, I am sure you will be greatly pleased.” There are no important sentences and unimportant sentences in this book. He adds in the same context that “It is a virtue to make (correct) oneself and to make (guide) others.” Virtuous living is the key and there is no virtue greater than the understanding that we are infinitely insignificant and Master is infinitely significant. As I have expressed above getting into Masters Consciousness is tough enough but living in the same is tougher. It is obvious when we live in his consciousness we have none of our own. I pray that this may this happen soon and we live and move in a world of non possessive abundance.</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>12</p> </div> </div> </div> <div class="page" title="Page 13"> <div class="layoutArea"> <div class="column"> <p>It is obvious that we can live like that only when we make a conscious choice to be with the Master. Meditation is just one aspect of the problem solving. As far as my knowledge and understanding goes meditation on the heart imparts the basic message, that we should maintain the delicate balance of the system: first in the individual, then in the cosmic and there afterwards in the para-cosmic realm. In the three realms three different laws apply but the principle is the same: be aware of the insignificance of individual being and the absolute need to maintain the law of balance in each plane. One more factor that we learn is there is a progressive reduction of self awareness and simultaneous awareness of the inviolability of the Divine Law or Rtam.</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>13</p> </div> </div> </div> <div class="page" title="Page 14"> <div class="layoutArea"> <div class="column"> <p>Part – II</p> </div> </div> <div class="section"> <div class="layoutArea"> <div class="column"> <p>The most troublesome aspect of meditation is the curtain of thoughts that we reckon with. This can be a thick one or a thin one; colored one or colorless one. But every one of us faces the curtain as an obstacle in realizing the true nature of self. This veil of thought first should be recognized as present and then one needs to peep within. This realization is often missed. Famous saints and seekers have appealed to the Divine for help as we find in the songs of Tyagayya (Tera teeyaga raada) and Annamayya (Pannagapu doma tera pai ketta velayya)</p> <p>Until and unless this is realized one wanders ceaselessly in the mind fixated in thoughts and forms trying to make "it work" and wondering why it doesn't. This missing is neither cultural nor social. The fact that discontent is global irrespective of the subject matter and geographical location is enough proof of this veil of Nescience. This "civilized world" keeps looking in sophisticated ways to fix "it" when ideas and circumstances fail.</p> </div> </div> </div> <div class="layoutArea"> <div class="column"> <p>In the present day we have many salesmen for ideas, methods, drugs, and enlightenment too and they put in enormous effort to educate us as to how to create the right circumstances, both legitimate and otherwise to achieve our ends. But the fact remains that people keep seeking always something more new and the solution whatever is not accepted. This exposés our</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>14</p> </div> </div> </div> <div class="page" title="Page 15"> <div class="layoutArea"> <div class="column"> <p>insatiable quest! Please ask yourself whether you have ever known anyone one who has ended this seeking and come to rest in any area of activity or thinking except in the case of masters of wishes. Even the best possible circumstances always change, ideas are limited, and drugs wear off and have side effects. All this is dubious.</p> </div> </div> <div class="section"> <div class="layoutArea"> <div class="column"> <p>A conversation with a dear friend has brought to light a preconceived notion that many entertain and I am share my knowledge with you here. This notion or belief is that the mind is a gauntlet that is impassable. This idea that governs so many is not true. Master has asserted that mind is the very instrument we have to use to reach our goal and it plays monkey only in undisciplined persons. The veil of thought is so thin that all one has to do is look at it and it disappears. Try to catch a thought and you will be unable to hold on to it. Just try and you will fail. This is what many persons complain when they say they have too many thoughts that are disturbing. They all disappear like dreams in the morning and nothing you can do will stop it. This is what the abhyasis tell when they say they are not able to recall the thoughts and they feel they miss a lot of them. This is due to the habit of identifying oneself with the thoughts, the alleged thinker, or what the thoughts are about (what you call ‘you’) and then struggle as that falls apart which it will in any way sooner or later.</p> </div> </div> </div> <div class="layoutArea"> <div class="column"> <p>15</p> </div> </div> </div> <div class="page" title="Page 16"> <div class="layoutArea"> <div class="column"> <p>What can be said here is that doubt is a fundamental trick of the mind, it is the flip side of faith and both faith and doubt need belief to exist. In other words doubt and faith are all just nothing more than thought. Neither has anything to do with who you truly are. Doubt and faith are NOT clarity. They are both the minds pathetic substitute for the absence of clarity.</p> <p>When my friend begins to doubt that he and other "normal people" can never get out of the rut of mind, he is reinforcing things that are untrue.</p> <p>1) First: that anyone not bound in the mind is higher or gifted in some unusual way.</p> <p>2) Second: that the mind is powerful. Truthfully it only has the power that one endows it with in the mind. Mind is a self appointed despot.</p> <p>3) Third: that what goes on in the mind actually stands as real.</p> <p>It is but proper that we should test these assumptions. If we are in fact who we think we are, then consider who we thought we were years ago, or even yesterday. At that time we had the same confidence in those ideas that we have in the ones today. Yet they don't exist anymore. In fact life has shown us that they were utterly false. We may think that the ideas "about" us today are more accurate than in the past, because we have more knowledge but the fact is that today's sense of self is made of exactly the same substance that it was years ago and that substance is thought. Therefore the sense of self can't be any more</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>16</p> </div> </div> </div> <div class="page" title="Page 17"> <div class="layoutArea"> <div class="column"> <p>real today than it was in the past. Thought can't be who we are. Mind is like any other part of the organism with specific functions and it need not be deferred to beyond those functions which are useful.</p> <p>The veil of thought is so delicate that if we look at it directly it dissolves before our eyes. The unfortunate predicament of the human condition is that the perceiving of reality through the veil of thought distorts everything that is perceived. This is called delusion, maya or samsara. This problem gets worsened for all those who dwell in the virtual images of the small or the big screen and surely the computers. The more we get accustomed to the virtual plane the more farther we move in reality and poor mind need not be accused for this.</p> <p>Perception we know is not who we are either as some of the modern thinkers hold. If we go blind or born without eyes the seer is still there without windows to the world. What is the source from which even perception comes from when the eyes are gone? It is my understanding that this source is the original Prana from which all mind arises and also the changing views of the world we develop. Once we realize this inside immediately we recognize the outside. This is our nature and irrespective of the degree of suffering or enjoyment the reality remains untouched by those responses. Whether we are in the realm of the plane of the limited self or have moved</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>17</p> </div> </div> </div> <div class="page" title="Page 18"> <div class="layoutArea"> <div class="column"> <p>into the rarer realms of the cosmic or para cosmic planes this is true. Prana alone exists.</p> <p>It is worth investigating this in the core of our being sincerely. It is an enterprise for freedom in the real sense of the term and without true inquiry there will be no enjoying of that freedom that is our nature.</p> <p>We need to meditate in the silence of our being that persists in the midst of the most tormented or pleasured or any state of mind. When we do meditate on the Divine light without luminosity and touch the core of the Reality in expression (that is our heart) we see that it is untouched by both pleasure and pain. We see who we truly are and then enjoy our freedom.</p> </div> </div> <div class="section"> <div class="layoutArea"> <div class="column"> <p>Many persons are in the habit of finding reasons and excuses for not living this freedom and surely the masters were not very appreciative of this lapse in responsibility for ones’ own happiness and that is why our Master had to write the small and brief note on “Determination”.</p> </div> </div> </div> <div class="layoutArea"> <div class="column"> <p>I shall try to share some more thoughts on how meditation is not enough. During meditations one of the factors we should appreciate is that there is enough inertia of mind. Looking at the problem from a new perspective we find that the highest state that can arise in the mind is the mind’s ability to see its own limitations. Master had to many times tell me and also on certain occasions warn me of the intellectual</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>18</p> </div> </div> </div> <div class="page" title="Page 19"> <div class="layoutArea"> <div class="column"> <p>approach in sadhana. It is not that by that time I was not aware of the Divine possibilities of my little self and to be fair to my Master I had considerable recognition of my mental powers. But understanding the limitations is from my understanding of spirituality, far more greater than mere recognition of mind powers. Because of this understanding that arose in me, I consider myself a blessed person. The mind can never take us beyond the mind, but the mind can recognize this fact utterly. To be able to understand what the mind can do, and then to understand what the mind can’t do, is what is attempted to explain here.</p> <p>I found enough reasons for feeling blessed. When I understood there is no-room for the mind and its doubts and beliefs and faiths I found there is no deception because this is a no-mind condition. The head is gone and that is a great freedom! When I found myself not working hard with mind I found that all that I am left with is truth because I found truth doesn’t change as a result of my effort. Truth naked is the reality that I encounter and there is no deluding in this no-mind plane. This is so simple it is no wonder I missed it for decades in spite of Masters guidance. Many may not understand me when I say that we have to work hard to get deluded. Delusion is not a natural state. It requires rationalization, fantasy, denial, and various other forms of artful self-deception to essentially rewrite and replace what actually ‘IS’ namely our small identity. When I started thinking</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>19</p> </div> </div> </div> <div class="page" title="Page 20"> <div class="layoutArea"> <div class="column"> <p>about the Autobiography of our Master and found how unmixed it is from any type of fantasy or imagination, I understood how hard I have been working to find a meaning to my individuality mixed with real and contrived notions about my self and was desperately creating a story of my life. This lesson in insignificance is a blessing splendour of the Master. The desire to write our stories is an odd one and yet by the number of biographies and autobiographies that were written and continue to be written is so large we need to examine what it is that they try to express. I find that this is one of the most intimately and closely held desires of any reasonably successful person. The awareness of the all pervasive presence of the Prana should make any sane person avoid such an adventure in mis-information.</p> <p>One more caution before I end this paper: in any attempt at sharing personal experiences in sadhana there is a peculiar type of ego factor. Generally there needs to be an element of truth to what the speaker is saying, and the more disturbing that truth is the better. This truth is written or spoken into a forum where it will be recognized and agreed with, usually because it is self-evident. This is the nature of reports submitted about ones’ lapses or short comings or sins of commission and omission. There are certainly a lot of shocking truths in the world, and there is nothing wrong with speaking them, for that is one of the ways people help one another. Funnily it is the lapse or omission that becomes the starting point of the</p> </div> </div> <div class="layoutArea"> <div class="column"> <p>20</p> </div> </div> </div> <div class="page" title="Page 21"> <div class="layoutArea"> <div class="column"> <p>greatness of the speaker or writer and ones’ individuality thus gets established on firm foundation. Once an emotional truth is spoken, a truth that most people wouldn’t have spoken, there is an opening in the body-minds of the listeners. That opening is trust. The expectation that is sought to be set up by the author is simply that the next thing this person says or writes will be true because the last thing he said was obviously true, and in that opening the so-called authority has an opportunity to say anything he wants because the opening is there. The opportunity to inculcate even the most well intentioned idealism rides as the truth into the body-mind of the listener and most of the time goes unnoticed. This I added only to persuade aspirants in the path not to try to impress others with their personal experiences. Two things are achieved there by: we serve our interest in avoiding that particular brand of Ego (the tiger in the garb of goat) and the aspirants of delusion. That is quite a prize for the small effort we put in insignificance. The distance between insignificance and nothingness is quite a leap: the real state at this stage in spiritual life is jumping the ocean with neither the hands nor legs nor wings- we are just cosmic and para cosmic dust particles-with no individuality and bare essential identity.</p> </div> </div> <div class="layoutArea"> <div class="column"> <p> </p> </div> </div> </div>

Pujya Sir K.C.Narayana ( KCN ) Messages (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)

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