Spiritual Teachings of the Masters from the East and West
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Spiritual Teachings of the Masters from the East and West
ENTERING THE CURRENT OF DIVINE LIFE
Sri Anandamayi Ma
"This world is itself but an embodiment of want, and hence the heartache due to the absence of fulfillment must needs endure. That is why it is said that there are two kinds of currents in human life: the one pertaining to the world, in which want follows upon want; the other of one's true Being. It is characteristic of the former that it can never end in fulfillment - on the contrary, the sense of want is perpetually stimulated anew. Whereas by entering the latter man will become established in his true nature and bring to completion the striving which is its expression. Thus, if he endeavors to fulfill himself by entering this current, it will eventually bring him to the perfect poise of his own true Being."
- from Words of Sri Anandamayi Ma
ARE YOU LETTING GOD INTO YOUR LIFE?
There is one mystical understanding of life that runs through the very core of all major religions. This is the belief, and to many the cherished experience, that our sojourn on earth is not true life. These most ancient scriptures and Masters teach that everything appearing to us here is a mere appearance, behind which we should penetrate, or that it is only a forecourt of the true world, a forecourt which we should cross without paying much attention to.
Hidden within these very scriptures, though obscured through misinterpretation, is a profound truth that utterly refutes this belief. The Vedas, and their essential distillation given in the Bhagavad Gita, the Holy Bible, the Torah, and the Koran definitively proclaim that what a man does here and now with holy intent is no less important, no less true – being a terrestrial indeed, but non the less a factual, link with divine being – than the life in the world to come.
There is a universal acceptance that the highest gift of grace bestowed upon mankind is a “One way ticket to heaven”. Some call it “salvation”, some say “realization”, some “awakening”. In our modern era this ticket is on sale – being reduced to just a thought of “oneness” while ferociously consuming whatever is in reach with the righteous indignation permitted within “the present moment”.
One hallmark of a real spiritual aspirant is an acute awareness of active evolution. Yes, “religion” does mean moving into purity and union through change and improvement. Although a higher world is perceived, it is erroneous to conclude that we are separated and severed from it. When the day of even partial attainment dawns, we begin to experience that the two worlds are essentially one and shall in fact become one. In their true essence, the two worlds are one. They only have, as it were, moved apart. But they shall again become one, as they are in their true essence. Man was created for the purpose of unifying the two worlds. He contributes towards this unity by holy living, in relationship to the world in which he has been set, at the place on which he stands.
How is it then true that when we suffer in our attempts to live a holy life we are told that such is a gift of grace? Sri Ramana Maharshi declared, with seeming sternness, to Paramahansa Yogananda (in Talks with Sri Ramana Maharshi #107), that: “Suffering is the way to Self-Realization.” The Masters of all religions, upon seeing the great misery among the needy, raise their heads and cry out to us and say: “Let us draw God into the world, and all need will be quenched!” But is this possible, to draw God into this world? Is this not an arrogant, presumptuous idea?
The advent of God, His actual gracious Presence, abides within the law that He Himself created and abides by. This law consists precisely in this, that God wants to let Himself be “won” by man, that He places Himself, so to speak, into man’s hands. God wants to come into this world factually, never being satisfied to remain a theory or at best an illusive and flighty friend in need. God wants to come to this world, but he wants to come to it through man. This is the mystery of our existence, the superhuman chance of mankind! The Masters and their scriptures entice us with the perplexing question: “ Where then is the dwelling of God?” The human mind really does not waiver with the passing of centuries. Therefore the answer to this question from ancient to modern man is: “What a thing to ask! Is not the whole world full of the glory of God? We are then perplexed when these very saints reply:
“God dwells wherever man lets Him in!”This is the ultimate purpose; to let God in. But we can let Him in only where we really stand, where we live, where we live a true life. If we maintain holy intercourse with the little world entrusted to us, if we help the holy spiritual substance to accomplish itself in that section of Creation in which we are living, then we are establishing, in this our place, a dwelling for the Divine Presence.
BELONGING TO THE WORLD - WITH YOUR HEART BELONGING TO GOD
“By blood, I am Albanian. By citizenship, an Indian.
By faith, I am a Catholic nun. As to my calling,
I belong to the world. As to my heart,
I belong entirely to the Heart of Jesus. ”
I am nothing. He is all.
I do nothing of my own. He does it.
I am God's pencil.
A tiny bit of pencil with which He writes what He likes.
God writes through us,
and however imperfect instruments we may be,
He writes beautifully.
I do nothing of my own. He does it.
I am God's pencil.
A tiny bit of pencil with which He writes what He likes.
God writes through us,
and however imperfect instruments we may be,
He writes beautifully.
"We need to find God,
and God cannot be found
in noise and restlessness.
God is the friend of silence.
See how nature--trees and flowers and grass--grow in silence.
See the stars, the moon, and the sun,
how they move in silence.
The more we receive in silent prayer,
the more we can give in our active life."
"At the end of our lives,
we will not be judged by how many diplomas we have received,
how much money we have made
or how many great things we have done.
We will be judged by
‘I was hungry and you gave me to eat.
I was naked and you clothed me.
I was homeless and you took me in.’
"To smile at someone who is sad;
to visit, even for a little while, someone who is lonely;
to give someone shelter from the rain with our umbrella;
to read something for someone who is blind;
these and others can be small things, very small things,
but they are appropriate to give our love of God concrete expression to the poor."
There is a tremendous strength
that is growing in the world
through sharing together,
praying together,
suffering together,
and working together.
One day a young couple came to our house and asked for me.
They gave me a large amount of money.
I asked them, "Where did you get so much money?"
They answered, "We got married two days ago. Before we got married
we had decided not to celebrate the wedding,
not to buy wedding clothes, not to have a reception or a honeymoon.
We wanted to give you the money we saved."
I know what such a decision meant, especially for a Hindu family.
I know what such a decision meant, especially for a Hindu family.
That is why I asked them, "But how did you think of such a thing?"
"We love each other so much," they answered,
"that we wanted to share the joy of
our love with those you serve."
our love with those you serve."
JESUS CHRIST ON "A TRUE HEALER AND THE BEST MEDICINE"
Of course the will of man is remedy supreme; and by the vigorous exercise of will, man way make tense a chord that is relaxed, or may relax one that is too tense, and thus may heal himself. When man has reached the place where he has faith in God, in nature and himself, he knows the Word of power; his word is balm for every wound, is cure for all the ills of life.
The healer is the man who can inspire faith. The tongue may speak to human ears, but souls are reached by souls that speak to souls. He is the forceful man whose soul is large, and who can enter into souls, inspiring hope in those who have no hope, and faith in those who have no faith in God, in nature, nor in man.
There is no universal balm for those who tread the common walks of life. A thousand things produce inharmony and make men sick; a thousand things may tune the harpsichord, and make men well. That which is medicine for one is poison for another one; so one is healed by what would kill another one.
The virtue from the hand or breath may heal a thousand more;______________________
but love is queen.
Thought, reinforced by love, is God’s great sovereign balm."
Source: The Aquarian Gospel of Jesus the Christ by Levi
SRI RAMANA MAHARSHI ON "CONTROL OF THE MIND"
A devotee who received direct instruction for a long period of time from Bhagavan asks:
“Although I have listened to the explanation of the characteristics of enquiry in such great detail, my mind has not gained even a little peace. What is the reason for this?”
Bhagavan replied: “The reason is the absence of strength or one-pointedness of mind.”
Devotee: “What is the reason for the absence of mental strength?”
Bhagavan: “The means that make one qualified for enquiry are meditation, yoga, etc. One should gain proficiency in these through graded practice, and thus secure a stream of mental modes that is natural and helpful. When the mind that has in this manner become ripe, listens to the present enquiry, it will at once realize its true nature, which is the Self, and remain in perfect peace, without deviating from that state. To a mind that has not become ripe, immediate realization and peace are hard to gain through listening to enquiry. Yet, if one practices the means for mind-control for some time, peace of mind can be obtained eventually.” [1]
Once a devotee of Bhagavan asked:
D.: “What is the meaning of the strength of the mind?”
Maharshi: “Its ability to concentrate on one thought without being distracted.”
D.: “How is that achieved?”
M.: “By practice. A devotee concentrates on God; a seeker, follower of the jnana-marga, seeks the Self. The practice is equally difficult for both.” [2]
D.: “What are the steps in practical sadhana?”
M.: “They depend on the qualifications and the nature of the seeker. If you are doing idol worship, you should go on with it; it will lead you to concentration. Get one-pointed, and all will come out right. People think that Liberation is far away and should be sought out. They are wrong. It is only knowing (by direct experience) the Self within oneself. Concentrate and you will get it. The mind is the cycle of births and deaths. Go on practicing and concentration will be as easy as breathing. That will be the crown of your achievements.” [3]
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[1] Self-Enquiry (Vichara Sangraham) of Bhagavan Sri Ramana Maharshi, translated by Dr. T.M.P. Mahadevan, Sri Ramanashramam 2005, p. 16-17.
[2] Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri Ramanashramam 2006, Talk 91. p. 90.
[3] Reflections on Talks with Sri Ramana Maharshi, S.S. Cohen, Sri Ramanashramam 2006, p. 134-135.
BHAGAVAN ON BHAKTI
formed in the transcendental sky of the Lord's Feet,
pours down a rain of Bliss and fills the lake of mind to overflowing.
Only then the Jiva, always transmigrating to no useful end,
has his real purpose fulfilled."
(Talks #428)
ANANDAMAYI MA ON "CONTROL OF THE MIND"
The old man’s question was: How can the mind be brought to rest?
Ma responded: The mind is restless by nature. It naturally darts this way and that. It can have no rest till it gets its treasure which is its birthright—pure consciousness. So I interpret ‘Sadhana’ (spiritual discipline) as a bid for acquiring ‘Swadhan’ (one’s real legacy). The object of Sadhana is steadying the mind. Once the mind is steady, little remains to be desired. In order to steady the mind, one must adhere to a single preoccupation such as repeating the holy Name, taking part in religious discussion, reading spiritual books and the like. One should devote a greater part of the time to the spiritual path that one delights in.
The old man: If the mind flits from point to point while repeating the Name, is it any good?
Ma: Why not? If while walking you tread upon fire, you burn your foot whether you intend to or not. In the same way, repeating the Name will bring its own reward whether you do it attentively or absentmindedly. We often have the idea that repeating the Name is not proving effective. It is true that often we cannot trace the effect of repeating the Name. But actually it is never ineffective. It leaves on us an imprint of its own and later we realize that it has not been in vain. But there is a difference between repeating the Name attentively and doing it absentmindedly. An attentive repetition produces result quickly, while an inattentive one takes longer in showing effect. But the effect is not lost. So I say, it is good to repeat the Name constantly. However, it is not possible to repeat the Name for a long time at the outset, because one does not relish it. Children also are not inclined to study as they prefer play to studying. If children are to be educated, they have to be forced to study; similarly, some force has to be applied in the beginning for continuing the repetition of the Name. What is needed is the formation of habit. You see, utensils encrusted with dirt require a good rubbing to scour them clean. One round of rubbing cannot free them from dirt. The more they are scoured the cleaner they become. To strike a matchstick into flame also requires rubbing; there is no saying when it will break into flame. It is the same with repeating the Name. A continual practice brings result.
SRI SARADA DEVI ON "CONTROL OF THE MIND"
"Everything depends on one's mind. Nothing can be achieved without purity of mind. It is said, 'The aspirant may have received the grace of the Guru, the Lord, and the Vaishnava; but he comes to grief without the grace of "one.'" That 'one' is the mind. The mind of the aspirant should be gracious to him."
"My child, this mind is just like a wild elephant. It races with the wind. Therefore one should discriminate all the time. One should work hard for the realization of God."
Disciple: "I cannot concentrate my mind well during meditation. My mind is fickle and unsteady."
Mother: "Don't worry! Restlessness is the nature of the mind, as it is of the eyes and ears. Practice regularly. The Name of God is more powerful than the senses. Always think of the Master, who is looking after you. Don't be troubled about your lapses."
"Whenever the mind goes after anything other than God, consider that as transient and surrender the mind at the sacred feet of the Lord."
"The mind naturally tends towards evil deeds. It is lethargic in doing good works. Formerly I used to get up at 3 a.m. and sit up for meditation. One day I felt disinclined to do so on account of physical indisposition. That one day's irregularity resulted in the upsetting of my routine for a number of days. That is why I say that perseverance and tenacity are necessary for success in all good work."
ATTAINING PEACE THROUGH PRAYER
"If God - who is in the Heart - does not draw the (Sadhaka's) mind inwards by the might of His grace, who can attain Peace by diving into the Heart, by the mere power of his own mind, which is treacherous?"
(Guru Ramana Vachana Mala, 89)
COOK UNTIL DONE
Bhagavan: "All depends on a man's pakva (his maturity and fitness). Those who do not have the mental strength [another translation of 'mental strength' is preparedness gained through repeated practice] [1] to concentrate or control their mind and direct it on the quest are advised to watch the breathing, since such watching will naturally and as a matter of course lead to cessation of thought and bring the mind under control. Breath and mind arise from the same place and when one of them is controlled, the other is also controlled. As a matter of fact, in the quest method, which is more correctly 'Whence am I?' and not merely 'Who am I?'- we are not simply trying to eliminate saying 'we are not the body, not the senses and so on,' to reach what remains as the ultimate reality, but we are trying to find whence the 'I' thought for the ego within us arises. The method contains within it, though implicitly and not expressly, the watching of the breath. When we watch wherefrom the 'I' thought, the root of all thoughts, springs, we are necessarily watching the source of the breath also, as the 'I' thought and the breath arise from the same source.""In continuation of an old question of his with reference to a certain passage in Maha Yoga, the disciple asked Bhagavan whether it was necessary and a condition precedent for a man to watch his breathing before beginning the mental quest 'Who am I?' "
The disciple again asked whether, for controlling the breath, the regular pranayama (of regulated inhalation, retention and exhalation i.e. 1:4:2) is not better.
Bhagavan replied: "All those proportions, sometimes regulated not by counting but by uttering mantras, etc., are aids for controlling the mind. That is all. Watching the breath is also one form of pranayama. Retaining breath, etc., is more violent and may be harmful in some cases, e.g. where there is no proper guru to guide the sadhak (the one performing the spiritual practice) at every step and stage. But merely watching the breath is easy and involves no risk." [2]
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[1] The word pakva comes from the root "pak" which means fully cooked. Bhagavan used the derivative "pakwigal" which, by implication, means one who has become mature through the "cooking" process of sadhana (spiritual practice).
[2] Day by Day With Bhagavan, A. Devaraja Mudaliar, Sri Ramanashramam 2002, p. 55-56.