Friday, 13 October 2023

Ashrams as hospitals

All ashrams are spiritual hospitals, more or less effective depending on the presence of the living Guru, its own spiritual charge, and the sadhana of its inmates and visitors.

Just as a patient goes to a hospital to get physically healthy, a sadhak goes to an ashram for spiritual health. Attaining good mental health is a natural intermediate step.

In Sahaj Marg terms, spiritual health means removal of samskaras, one's own accretions, self-created images and biases, generally negative. If positive biases are created, even temporarily, they tend to be restricted to groups of some kind, and create their own problems. It doesn't matter how large or small the groups are, they are still bounded. And this is not complete spiritual health. Please note a sudden transformation or epiphany, while useful, is not stable or dependable. Complete or greater and greater spiritual health comes from relinquishing more and more self-created issues. As Babuji said, "More and more of less and less!"

What do patients do in a hospital? If the hospital is trustworthy, patient-oriented, and not avaricious, peace, positivity, and trust arise naturally in the patient. They respond better to necessary medical treatment without worrying about their financial health. Drastic interventions like surgery don't create unnecessary stress. They understand or accept the immediate actions cheerfully. Also cheerfully do they accept the post-hospitalization advice for changes in diet or exercise or medicines.

What should sadhaks do in an ashram? If it is trustworthy, sadhak-oriented, and not avaricious, peace, positivity, and trust arise naturally in them.

The treatment though is very different. Chariji said that it is like heart surgery without physically cutting open the heart.

The vibratory charge in the ashram does all the work.

Interactions create more intense reactions - positive and negative. These reactions, simply witnessed, allow for removal or unwinding of samskaras. Indulged in, samskaras get further intensified.

Sometimes people behave erratically or irrationally without understanding why.

Emotions can run riot.

Physical stresses such as allergies, fever, joint pains, energy and hormonal imbalances, and so on can all occur. There are also health problems arising from shared spaces, especially toilet facilities.

This doesn't mean one should not take medicines for physical symptoms, quite the contrary. 

In fact, it is often better to go in good mental and physical health to an ashram. Then, one can withstand the grosser level stresses much more easily, and respond to the spiritual treatment much more easily.

One returns home recharged or freshly-charged. Then one has to retain, and if possible intensify, the charge by practice at home.

While each sadhak feels the effect personally, the work is done impersonally. There is really nothing to do except one's own spiritual practice, and note down what is happening internally and externally. The hospital case sheet is replaced by one's own journal. In a sense, the nurse and attendant for my spiritual treatment in an ashram is myself. And rightly so, because how would another sadhak know what is going on with me internally?

The ICU in an ashram is personal contact with the Guru. Few people can take that intense spiritual charge on a long-term basis. Put differently, it is difficult to stay light-hearted, positive, and think only universal and spiritual thoughts all the time while the Guru is pulling out so much crud from within.

If the Guru calls you, know that there is something - or many things - wrong with you spiritually. Most likely, some immediate correction is needed in one's spiritual practice or attitude or other aspects of your life. Paraphrasing Chariji, why would someone be happy and pleased by incessant visits to - or by - a doctor?

Sadly, all human beings suffer from spiritual ill-health. Very, very rare are those in good to great spiritual health. Not so surprisingly, they also frequent ashrams, much like interns in a hospital.

In sum, staying open-minded and open-hearted is the best way to visit an ashram. But understand that it is treatment, not entertainment. And strive to feel better and better internal health by being constantly yet lightly attentive inwards.

A final caution. Any ashram that deliberately creates physical, mental, financial, or so-called spiritual stress should be avoided. And not just because it is thinly-veiled abuse. They are not effective spiritual hospitals. Please be gentle with yourself.

Using both heart and mind for decisions, especially life-changing ones

Rational people believe emotion has no place in their lives and that they only use logical analysis for life-changing decisions.

Heart-oriented people or emotional people believe only impulses from their heart are at play in their decision-making. They may make or change decisions quickly, often disconcerting rational folk.

In yoga and Sufism, both the heart's impulses (heaviness, fast beats, peace/silence/naturalness) and the mind's logic are considered valid factors in decision making. While I don't have details of techniques from either path, there is a little-known gem from Daaji that gives a nice algorithm to combine heart and mind as instruments:

https://youtu.be/iMKZebmjNnw - How to sync your heart and mind?

Delightfully simple and lucid techniques to satisfy both the logical mind and the impulsive heart.

Please watch, try to remember the points, and then watch again. Like me, you may have missed some crucial ones :-)

And for the rationalists who ask why the heart at all? Why not stick only to logic? The answer is the heart "sees" patterns across a huge expanse of data. Distributed processing across vast timeframes, even an entire lifetime, as well. Yet, its response is immediate. Making sense of the response using the slower and relatively more sequential processing of the logical mind is the crux of the issue. And Daaji has addressed it brilliantly in this video!

Friday, 6 October 2023

Concentration and meditation

Attention with mental force on an object = concentration

Attention without mental force on an object = meditation

Attention on the same object without force for an extended time also creates a state called concentration. Same result, but reached with lesser expenditure of energy.

Attention without force, aka meditation, is initially subject to the impurities and complexities present in the mind-field. They raise distractions and attention moves away from the initial object, as is usual outside of meditation. This movement away also happens due to outside sensations like sounds which cause immediate mental reactions.

In Heartfulness/Sahaj Marg, rejuvenation or cleaning removes the mental sources of distractions, and reduces reactivity.

Training the mind-field in meditation consists of accepting distractions have occurred, every time, and returning to the original object as lightly as possible. The subtlest possible way is to merely recognise the movement of attention. The return is automatic and natural.

Reduction in energy of a mental activity is termed as the conversion - laya - of rajas and tamas into sattva.

Saturday, 16 September 2023

Bottom-lines for spirituality

The basics. The foundation. The bottom-lines.

Move attention from:

  • saṁsāra to kaivalya (pātañjala yoga sūtra)
  • preyas to śreyas (kaṭha upaniṣad)
  • śrama to karma (Daaji)
  • outside to inside (various, many)
Implications:
  1. From outer sensations to inner ones
  2. From outer sense organs to the inner one
  3. From separation - others outside - to unification - others inside, leading to, "Others? What others?"
  4. From individual work to transcendental work

Monday, 11 September 2023

Peace and inner instruments

From a Sufi teaching story [1]:

"How much of my life is being wasted while I wait? Waiting for someone to tell me what to do, or for something to happen which will change my condition and frame of mind?"

Babuji: A truly happy man is one who is happy under all circumstances.

According to the Sufis, man has better and more reliable inner senses and the capacities to educate them than constant emotional stimulus. [1]

(Unpacked: According to the Sufis, man has better and more reliable inner senses than those arising from constant emotional stimulus. And man's capacities to educate or train those senses include better and more reliable ways than such constant emotional stimulus.)

Thus, my understanding of levels of peace:

  1. At peace only when a desire is met. [2]
  2. At peace only when there is peace outside.
  3. At peace even when, or despite, no peace outside.
  4. At peace sometimes, and then steadily, as one's inner peace manifests more and more.
  5. Peace flowing out, and even pacifying the outside sometimes, and then always.
  6. Peace is actually eternal and everywhere at subtle levels, only awareness fluctuates - from subtle to gross levels.

(Normally, we move between the first two levels without knowing the other levels, or even absolute peace, is possible. With simple accumulation of spiritual practice one moves to deeper levels.

The fifth level is a siddhi from uninterrupted ahiṁsa per PYS 2.35 - ahiṁsa pratiṣṭāyām tat sannidhau vaira tyāgaḥ)

The Sanctuary of John the Baptist [1]

SAADI, THE SUFI author of the Persian classic, The Rose Garden, writes of a visit to the burial place of John the Baptist, in Syria.

He arrived there one day, exhausted and footsore. But then, as he was feeling sorry for himself, he saw a man who was not only tired, but had no feet. Saadi gave thanks to God that he, at least, had feet.

This story, on the obvious level, means "be grateful for small mercies." Its teaching on that level is found in all cultures. It is useful to help one to find a larger perspective in his situation when suffering from disabling self-pity.

The employment of such tales for emotional purposes - to switch the mental attitude and to make a person contented with, and perhaps even momentarily grateful for his lot - is characteristic of the conventional type of instruction.

Modern sophisticates say: "All that Saadi did was to inculcate so-called moral virtues - his work is outmoded."

Traditional, crude, sentimentalists may say: “How beautiful to dwell on the misery of others and one’s own comparative good luck.”

But Saadi, being a Sufi, included in his writings materials which had more than one possible function. This tale is one of them.

In Sufi schools, the piece is treated for what it is - an exercise.

The student may benefit from whatever "uplifting" moral may be the conventional interpretation.

But, without introspection, yet with self-observation, he should be able to say:

"I realize that changes in my mood are dependent on emotional stimuli.

"Do I always have to be dependent upon 'seeing a man with no feet' or reading about it before I realize that 'I have feet'?

"How much of my life is being wasted while I wait for someone to tell me what to do, or something to happen which will change my condition and frame of mind?"

According to the Sufis, man has better and more reliable inner senses and capacities for educating them than constant emotional stimulus.

The object of the Sufi interpretation of this lesson would be nullified if it caused people to start an orgy of self-questioning of an emotional kind.

The purpose of pointing out this Sufi usage of the narrative is for it to be registered in the mind, so that the student may in the future notice a higher form of assessment of his situation, when it begins to operate in him.

NOTES

[1] Idries Shah, Wisdom of the Idiots, pg.150, The Sanctuary of John the Baptist

[2] Daaji: therefore, zero desires => infinite peace

Friday, 1 September 2023

Spiritual evolution - a flow perspective

Turn the attention from always outward to inward long enough and deep enough, repeatedly, until it can effortlessly go both outward and inward at will or as needed.

Let all energy points/knots turn into chakras and then into lotuses and then into almost nothingness, so energy can flow freely at all levels.

Accept energy coming into you and going out of you. Then, turn all your outgoing energy inward and let it become subtler and subtler. At the subtlest it is Divine Love.

Repeatedly surrender all reactions to incoming energy consciously to the inner Master. They become lighter and lighter, until perhaps they are no more. [1]

Accept whatever comes peacefully and uninhibitedly, keeping the above in mind. [2]

Consciously let your inner peace and joy and Divine Love flow outward, at as many levels of subtlety as possible, as much as you can.

Change from mostly tamas and/or rajas to mostly, if not almost entirely, sattva. This happens naturally through repeated effortless surrendered meditation.

NOTES

[1] True vairāgya and a simple yet beautifully effective application of PYS 1.37 - vīta rāga viṣayam va cittam

[2] This is abhyāsa and, with [1], PYS 1.12 in its entirety - abhyāsa vairāgyābhyām tad nirodhaḥ

Learning, sharing, evolving

There is a set of learning levels described in What Did You Ask At School Today, Book 2 [1]:

1. Remembering what is taught exactly as it is taught.

2. Remembering it later (at least a year, or even a lifetime, later)

3. Being able to apply the learning/understanding to new problems

4. Being able to teach it to others (so they also reach this level - a recursive ranking)

Humans are all about experiencing, learning and understanding from their experiences, and sharing their understanding with others:

pratyakṣa, anumāna, āgama

But if you can share your understanding to the level that not just your understanding, but your very experience is evoked in another, that is true āgama. [2]

Doing it optimally, for a significant portion of the human species, such that the experience of one human then spreads effortlessly across the entire species, is the grand problem of spiritual evolution.

(Removing crud - mala, vikṣepa, āvaraṇa - from the internal and external senses of that significant portion of humanity, for an exact evocation of their experiences, is an antecedent grand problem!)

NOTES

[1] Mukunda, Kamala V. 2019. What Did You Ask At School Today: A Handbook Of Child Learning Book 2. HarperCollins Publishers India

[2] And that is the only distinguishing mark of a true teacher. A true spiritual teacher does this for her inward experience.