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Harih Om Tat Sat. Jai Guru. Jai Guru.
Spiritual pursuit and sādhanā are something very common. You cannot say that it is not common. It is common. Just like any other pursuit of life, there are many people who are given to art, either singing or dancing or painting, some of them play instrumental music, you cannot say it is very uncommon, it is common. But not many people take to them as a rule. Think of so many other professionals and professions. But this art will be much rare so far as selection and pursuit by people are concerned. In the same manner, spiritual pursuit and sādhanā are not at all uncommon.
But in pursuing spirituality or spiritual wisdom, somehow our country has been governed by a tradition. What is that tradition? It is actually a very refined form of culture and civilization. Go to a Knower of truth, a Sadguru, get properly initiated by him into the path and then pursue it yourself, but always discussing your pursuit with the Guru as long as he is alive, go, keep company with him, give him respect, adoration, try to bask in his presence as much as possible. When the guru looks at you, he looks at you for spiritualizing you. When he talks to you, the same is the purpose. If at all he places his hand on your head or strokes you, that is also for the same effect. So from the Guru, you have a threefold effect sapdha, sparsana, darshana. He sees, he touches and he speaks. Now in the form of an interaction it comes to you, and like any other interaction far more than in measure and depth, this will also be effective. I represent this kind of a tradition. And then, for me going to a Guru, getting initiated by him, doing the initiated sādhanā was something superb and wholesome. In one sense, it was the finale of my life on this earth.
Our sādhanā consists in sitting alone inside a room, closing the door and the window. Now when you sit alone after closing the door and window, and you also close your eyes, then what will happen? You can normally think. You will not have any interaction with the outside world at all. When the windows and the doors are closed, you will find even the blow of air will not be there, wind. In that state, you will start looking into your own within and the whole effort is an inner effort, a mento-intellectual effort. There also, the purpose is to have meditational absorption. The mind is engaged in an optional thought called mantra or anusandhāna, and when it is channelized or engrossed in this, the speed will reduce, heaviness will reduce and slower and slower, lighter and lighter, feebler and feebler, finally you will find the whole process dissolves, taking you to the very source of everything in this world. It is something like sleeping but with one difference. You sleep, you lose your consciousness. There it would be a sleep where you are consciously sleeping. In that, the whole mystery of creation and its source is revealed. This is meditative absorption. You may not be able to do it initially or even always as you want, but the meditational sitting has got an effect. What is that effect? You will know that you are an inner being, you are a mental being. It is the mind that engages the body and its parts to bring about various kinds of activity and interaction. The body is only an instrument. It is visible alright, but the invisible mind is the real causal factor, the source. Once you get this understanding, it is irresistible that you pay attention to preserve your mind better and better. The mind is always pulled by raga, dvesha and bhaya – desire, dislike and fear. And throughout the interactions, it becomes a multiple of these emotions. You follow raaga and intensify it, you follow hatred and intensify it, you follow fear and intensify it. What we want is a sublimation of these three. And you must be able to work from a pure mind, a gentle and a placid mind.
So far as the intelligence is concerned, it is always employing the mind for interaction, interaction, interaction, domestic and residential, professional and official, and societal and social. These are the three levels of interaction we have. So, the intelligence’s focus is on the senses, body and the external objects. This situation should change and the intelligence should always draw you in, connect you to the subject, the self. As it reveals through the senses the external objects, it should be away from the senses, dissociated from the senses, and show you the inner presence. This process can be accomplished only in a state of lonely closed room sitting and absorption. Only by meditative absorption you will be able to know what are the thought processes which are working on you. Whether they are good, bad, benevolent, a self-study will take place. Once you start studying your inner personality, you cannot escape the consequence. What is the consequence? You will find many things are irregular and you cannot permit them. New things, many things are wanting and you cannot but include and incorporate them. So it becomes a twin process of eliminating the undesirable and incorporating the desirable. In our interactions what is happening? You are only expressing from within. So the mind is given to expression, expression, it is not absorption. If one is a centric process, the other is an eccentric process. So, the interaction is constantly going out of the mind and connecting to the objects and then getting there. In the whole of the interaction, except the impacts when they come we don’t try to get anything in, and absorb. Now generally when the impacts come, they also come as agitating and further activating factors. Where is that absorption and inner qualitative study and improvement?
So my dear souls, this sitting alone and doing meditational or meditative absorption is an important factor. You cannot say my mind is running, thoughts are running, therefore I will not sit. There is nothing wrong in the mind thinking. That is where you have to discuss the subject with your Guru and listen to him. In the interaction it is always an outgoing, outgoing, outgoing process. You are always spending the stock that you have in your mind. Except in the hours of sleep, there is no coiling back, everything is unfolding, expressing and tensing. How can you carry on with only interactions with the world? If the interactions have to be better and better, that betterment will have to come from within. That means you will have to imbue the mind with the qualities and excellences that you want. What are the qualities, what are the excellences, how will you imbue them into your mind? Now suppose meditative absorption and then this interactional sublimation, both are taking place, there will come a time when as the interactions go on, right, simultaneously and concurrently, you will also be alert, alert, and active, very sensitive to know whether the interactions are sublime, what are the impacts coming, is the mind really at home with the impacts, or is it stretched. If it is stretched, suddenly right then and there, there will be a sublimational process taking place and the interactions will themselves become your sadhana. I don’t know whether I have made myself clear. The interactions will themselves become your sadhana, how? Externally it is interaction, but concurrently a large part or a decisive part of your mind and intelligence will also be concurrently functioning to take note of the interactional impacts and how your own inside feels about them. If there is an affectation, an affliction, a torment or otherwise without even going for meditative absorption, the system will have become so sensitive that the affectation will be immediately assimilated by you by a super note of awareness. This is called jeevanmukti. In the jeevanmukta, no special meditation is necessary. That is why they call it sahaja samadhi. It is a samadhi that remains concurrent with your activity and interaction. Because he has become so inner, so inward, so mento-intellectual that he understands the body is only an instrument; the mind and the intelligence are the fulcrum, the causal, the source, the source area. So that mental-ness and spiritual-ness become so prominent in him, then the whole interaction is only subservient, it is only an ancillary process in him. And if he is a good jeevanmukta, he does not remain tied up to family, profession etc. You will find, like us, he will always be interacting only with seekers.
In the ashram I would like you to know that I don’t do anything in this ashram unspiritual at all. Everything is spiritual here. I am a spiritual person. From a spiritual person, what do you expect other than spirituality? So my sleep is spiritual, dream is spiritual, wakefulness is spiritual, eating is spiritual, dreaming is spiritual, interaction is spiritual, writing, talking, thinking, everything is spiritual. I am very much involved in our national reformation and refinement, the value enrichment that we must have. For me it is a spiritual process. I belong to the country. I belong to our society. Only because I belong to the country and to this society I belong to by birth, I have become a sanyasin. I have got a universal vision. I don’t have religious or spiritual hatred, all good qualities and excellences I have found in our scriptures and scriptural writings from where I have got all these qualities and which persuade and compel me to remain the same, am I not grateful to that at least a thousand times? So this gratefulness makes me think about this society at large and what should be done?
Everything is a knowledge extension. When I think about the atom, when I think about the electron, I am actually thinking about the atom and electron of the world and this world is a gross formation of God. So there is no subject other than spirituality for me. It is to reach this wholesome unbroken unassailable spiritual-ness that I strove if at all and I can tell you, I have succeeded very well. If I get angry, it is spirituality. If I become intolerant, it is spirituality. If I become otherwise, it is spirituality. If I gain, it is spirituality. If I lose, it is spirituality. In Tamil there is a proverb ‘Unnavaithaan unnukindren, urangukinthan urangukindren’, if you make me eat, I will eat, if you make me sleep, I will sleep. You know, there is something called that wholesome purity and attainment. Even if you imitate it, it is good. Suppose you say, “Swamiji, are you really wholesomely pure, wholesomely attuned?” May be I am not. But, but, I think that I am. That thinking itself is very great. May be I am not, therefore what? I am to the maximum extent possible, I am. So that wholesomeness even as an imagination, even as an imitation has got its own effect. So, we are not to worry about how much you have attained. The point is you should become wholesomely spiritual. So everything is spiritual-ness. This is called that sahajasamadhi or the real state of wisdom or jeevanmukti, Self-realization. It is a life of self-realization, a realizational life, a fulfillmental life, a full life. I think you can rise to this level. It requires perhaps a lot of study and introspection, above and beyond all, the loving association of a Mahatma, the Sadguru.
Harih Om Tat Sat. Jai Guru. Jai Guru.