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Reality dawns upon him alone who goes
back along with Nature making himself subtler and
subtler
Dr. K. Madhava
My dear brothers and sisters,
My humble pranams to all of you,
On this auspicious occasion I feel
happy and blessed to take part in this seminar
titled “Reality dawns upon him only who goes back
along with Nature making himself subtler and
subtler”. This particular statement is taken from
the article “Peep into Reality” from the book
Showers of Divine Grace. This particular sentence
if properly contemplated upon gives us the real clue
to as how we have to proceed with our spiritual
sadhana.
After studying the literature of the
Masters and practicing meditation on divine light
without luminosity (the subtlest possible object
which a man can possibly conceive of) and tasting
the imperience due to the influx of pranahuti, all
of us assembled here have tasted Reality in its
highest purity possible (inspite of the grossness
of varying degrees we all carry). But in order to
become a Real man or a walking Temple we have to get
rid of the grossness to the last possible degree and
unless it is washed off Reality does not Dawn.
Because of the grossness we are not able to reflect
the fragrance of his presence inside our hearts
successfully and in its purity.
God is the source of all energy and
everything has arisen from that source. The
functioning of our body, the thoughts, feelings and
our actions are all part and parcel of that force.
But our mind instead of recognizing the truth of its
being dependent on that Divine force and it being an
instrument of that force thinks itself as an
independent force and associates the Divine force
with its own karmas and begins to get engrossed in
them, and as actions and reactions multiply, the
grossness becomes denser and denser and we lose
complete cognizance of our Divine nature.
This grossness itself becomes a
powerful force which entraps us completely and we
cannot escape from its miserable influence. Only the
grace of God through the process of pranahuti can
help us out of its powerful clutches. In fact
without the grace of Master even the thought of
getting liberated from the miseries due to this
powerful maya does not arise.
I would like to quote the Rev. Master
from Showers of Divine Grace’s “Journey to Real
Existence” (Jan 1970) in which he elaborates on how
we acquire grossness in his masterly simple way
which directly pierces our hearts and changes it
forever. “When we were born into this world for the
first time we were pure, because the source from
which we have descended or come down is purity. The
time went on, and in our innumerable births we have
gathered around us different types of grossness by
our actions.
In this present existence too we are
performing actions and the result is that these very
actions slowly form layer after layer of grossness
around the original purity, so that in course of
time we become to resemble the silk-worm that has
spun a cocoon around itself. When man reaches this
stage of his earthly existence, his life is one of
the artificiality and full of grossness, both in the
level of action and in the results. The original
purity has been reduced to a faint glimmer and that
is often scarcely perceptible. All memory of his
original source or home-land is now forgotten, and
as action follows action the shell around him gets
harder and harder and his memory of the source gets
fainter and fainter, until it is almost completely
forgotten.
We have now come to the stage where
we become disgusted with the present existence, but
yet we have no memory of that pleasant and pure
state which is our real existence. This is because
we have become accustomed to this existence, whereas
the other has been almost totally forgotten.
The only way out of this existence is
to return to the source. To find the way back by
unravelling the strands binding us may not be
possible except with the help of a guide who has
connected himself to the Source, and who can
therefore loosen the knots binding us by the power
of his Transmission of the highest consciousness.”1
At this point of time I would like to
bring to your kind notice that going back along with
Nature making himself subtler and subtler is not
possible by one’s own effort alone. Without the
effort of a competent Trainer who uses his own
internal divine power it is difficult to overcome
the obstructions and reach the homeland. It is
really crucial. I quote below from the chapter GURU
from the book Basic Writings of Sri Ramchandra
“Guru is the connecting link between
God and man. It is through his medium only that we
can reach God. He is the only power that can
extricate us from the intricacies of the Path.
During our spiritual march we have to pass through
various points, known as Chakras (figuratively
called lotuses). They are the centres of
concentrated energy of the Real Power of Divine
force inherited by man. They are located in
different places within the human frame. The
intervening space between the two points is
characterised as a network interwoven by numerous
intricate fibres. As we proceed along we have to
pass through these entanglements of the intervening
layers. We have to stay there for a considerable
time to complete the Bhog. Bhog does not only mean
undergoing the effect of our past actions but it
really means passing through the process of
unfolding the intricacies of the point which we have
already arrived at. Our stay at these points for the
purpose of Bhog is often very long and in most cases
it is almost impossible to get out of it by mere
self -effort. It may, however, be possible at a few
preliminary stages but subsequently it becomes quite
impracticable. It has been observed that most of the
sages of the past who had tried it by self-effort
only, remained lingering for whole life on the very
first or the second stage and could not cross it.
The fact is that at somewhat advanced stages we have
to face what may be expressed as the slippery
condition of the place. There we may sometimes go up
a little but soon slip down again. The same thing
happens again and again with the result that higher
ascent becomes arduous and well-nigh impracticable.
Under the circumstances it is only a forceful push
by the worthy Master that can bring us out of the
whirlpool. If the Master is not lacking in power and
capacity, he will by his own force, push the
disciple up out of the entanglement and place him on
the next higher stage. It is, therefore, essential
that the guide we select must be one of the highest
calibre and worthy of the task of tearing off the
intricacies at a glance with the aid of the
extraordinary power at his command. It can only be
one who has himself attained perfection or complete
negation of self. Hence we must connect ourselves
with such a great power by feelings of love and
attraction. It does not matter much what conception
of him we entertain in our mind. We may call him our
friend, Master, servant or whatever we might be
pleased to choose. But he remains after all our
guide or Guru, as he is commonly called.”2
Infact pranahuti gives a taste of our
homeland and repeated influxes allow us to develop a
taste and fondness for that Reality. The lure of the
sense objects and their pleasures are too enticing
to resist and the inner psyche lurches inevitably
towards misery and darkness.
Since the Reality is so subtle and
since the mind is so much accustomed to pleasures
and desires due to gross sensory inputs the question
arises how the gross mind can be made to become
conscious of the divine presence. The answer is by
resorting to spiritual practices which promote
subtlety.
By developing detatchment with the
worldly things and developing attachment with the
Divine we are on our way to the goal. Our mind has
to be purged of all desires related to this world.
We have to really contemplate long and seriously on
the prayer and truly develop an aspiration to become
free from being slaves of wishes. One must get the
basic fundamental fact firmly established in our
mind which is that any attachment to anything other
than the Divine is a grossness and we must seriously
try to turn that force towards the Divine. We must
constantly keep in awareness the Master’s statement
that systematic practice of meditation on points A
and B will help an abhyasi get rid of desires.
By practicing the Ten Commandments
sincerely we become purer and purer and the
possibilities of reaching finer levels of subtlety
are infinite. Similarily treating every word of Rev
Master with humility and reverence and worship helps
us to live in his consciousness and develop
subtleness. As we progress we tend to become silent
more and more and perceive the sacred presence of
Rev. Master everywhere. The presence was there
always but our gross mind failed to detect the
subtle presence of the Master. By becoming conscious
of the subtle nature of Divine and that it is beyond
the senses we learn a new way of perception opening
within us causing delight and joy. I am quoting from
the article Hita means and methods from the works of
Rev. Dr. K.C.Varadachari Vol. 1 which will help us
to understand in a better way
“The means adopted for attaining the
subtlest state should be subtle. Gross or physical
means are of absolutely no help. In fact they become
hindrances. Therefore one should know the subtlest
means. The psychic condition has to be rendered
subtle by means of thought about subtlety. The form
to be contemplated upon must be the subtlest form.
The usual tendency is to take up a gross form
embellished by ornaments and dresses pleasing to the
eye. The highest Reality cannot, obviously, be
represented by any physical form, though such a form
may be given to some in intuition or revelation.”3
Thus by practicing correctly all the
practices like meditation, purificatory process,
meditation on points A and B, 9pm universal prayer
and bed time prayer and sincerely practicing the ten
commandments, along with taking assistance from our
guide, we make ourselves subtler and subtler and
fulfill our destiny of becoming a real man and
become part of the mission of Master’s task of human
transformation.
Pranams
References:
1.
Showers of Divine Grace, 4th
Edition, October 2006, pg 23
2.
Basic Writings of Sri Ramchandra,
First Edition, April 2008, pg 213-215
3.
Completed works of Dr. K. C.
Varadachari Vol. 1 – pg 212-213 |
