P

A P
P R A C T I C E
T R
I S
C E
I V
P E
A R
T E
E

GOD is simple and the way of attaining HIM must

likewise be simple

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C
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Contents ........................................................................................................................................................... 2
Practice, Participate & Persevere .............................................................................................................. 3
Schedule ........................................................................................................................................................ 4
Friday Evening, 23rd July 2010 ........................................................................................................................................................ 4
Saturday, July 24th 2010 .................................................................................................................................................................... 4
Sunday, July 25th 2010 ....................................................................................................................................................................... 4
Pre-work – for the gathering ................................................................................................................... 5
Pre-work suggestions .......................................................................................................................................................................... 5
Self Reflection Questions - Meditation .......................................................................................................................................... 6
Self Reflection Questions - Cleaning .............................................................................................................................................. 6
Self Reflection Questions- Prayer.................................................................................................................................................... 6
Practice .......................................................................................................................................................... 7
Why Practice? ........................................................................................................................................................................................ 7
Meditation - Meditation is coming face to face with the Self. ................................................................................................. 8
Cleaning - Without cleaning, there is no yatra (progress). ..................................................................................................... 11
Prayer - is really an expression of gratitude to God for all that we receive. .................................................................... 14
Participate................................................................................................................................................... 16
Persevere ..................................................................................................................................................... 19
PERSEVERE IN YOUR SEARCH FOR GOD - Swami Vivekananda ................................................................................. 19
Mindset.................................................................................................................................................................................................. 19
Persistence ........................................................................................................................................................................................... 19
Obstacles ............................................................................................................................................................................................... 19
Excerpts from Complete Works of Ram Chandra, Volumes 2 and 3 ................................................................................. 19
Satsangh Readings .................................................................................................................................. 20
Reading #1 , Saturday July 24th after Morning Satsangh .................................................................................................... 20
Reading#2 –Saturday, July 24th after Evening Satsangh ...................................................................................................... 21
Reading #3 , Sunday, July 25th after Sunday Satsangh ......................................................................................................... 21

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Practice, Participate & Persevere

Our Mission is at a crossroads in its history; many steps have already been
taken but it has yet to conquer the world, the hearts, and the minds of many people
waiting for this kind of energy, which is quite special. The time has not yet come
when it — this vibration — may be perceived and valued at its true worth. Some of
our abhyasis, more sensitive than others, have begun to perceive their own subtlety,
with respect to our principles and the messages that are given to them with the aim
to precisely develop in them this ability to perceive the essential. Everything works
in our way towards this flowering of the soul in its aspiration for the divine, the
ultimate goal of its journey.

They are given the basic elements from the outset; it remains for our
candidates (our abhyasis) to grow through their efforts and perseverance. This
valuable asset is available to them. There are no long, no big shows; our method
goes to the main thing, to the point, through interiorization, through regular
practice as well as the assimilation of the principles characterizing it. Its benefits
will become apparent with time; they will become obvious by the grace of God.
Therefore everyone is responsible according to their faith in Him and in us, for the
good of all. —Babuji Maharaj

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 Schedule

Friday Evening, 23rd July 2010

6:00p.m Satsangh
7:30p.m Dinner
9:00p.m Universal Prayer

Saturday, July 24th 2010

7:30a.m Satsangh (Group Meditation)
9:00a.m Brunch
10:15a.m pm Workshop Part-1
12:15p.m Break
1:15p.m Workshop Part-2
3:15p.m Observation of Silence and self-reflection (including High Tea)
6:15p.m Satsangh
7:30p.m Dinner
9:00p.m Universal prayer

Sunday, July 25th 2010

7:30a.m Satsangh
9:00a.m Brunch
10:00a.m Ashram cleanup

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 Pre-work – for the gathering

To instill the idea that Sahaj Marg requires an ongoing, progressive training in which we
must participate right from our introduction until our path becomes a real way of life, the “Sahaj
Marg way of life.”

When I started to prepare the material for a full day workshop, a question came in my mind on
how to make this seminar more effective. The only answer I could think of is “Preparation”
(another “P”). Sahaj Marg is all about preparing ourselves (through our practice and by his
grace) to receive HIS essence.
Hence I sincerely request your full participation by coming totally prepared. I hope that the
guidelines and excerpts from masters talks included in this document will help you towards
this preparation.

I sincerely thank Charlotte abhyasi brothers and sisters in selection of this information.

-Srikanth Katakam,Charlotte,NC

Pre-work suggestions

1. Do your regular practice for next two weeks

2. Please note your condition before & after mediation and cleaning.
3. Try to answer the pre-work questions for each element of practice included below
4. Please try to take your individual sitting with a prefect prior to the gathering.
5. If your time permits at-least go through the entire material once; We are not planning
on going over all the material during the seminar.
6. Please note down your questions or if any clarifications required so that we can discuss
during the seminar.

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 Self Reflection Questions - Meditation

Please reflect on the following questions; this will help prepare with the answers for the
gathering.
1. What is the goal of my meditation?
2. What connection is there between meditation and constant remembrance?
3. Is it necessary to see the light in my meditation?
4. With regard to group meditations (satsangh), what have I just read that convinces me
to make an effort to attend often and regularly?
5. Have I had any difficulties with my meditation practice? If yes, what are they?
6. Am I in the habit of reading my condition? If yes, when do I do this?

Self Reflection Questions - Cleaning

1. Why do we clean the heart region?

2. How do I proceed every evening with my cleaning?
3. Has my personal cleaning become part of my daily routine, like taking a shower?
4. How can I make the most of individual sittings?
5. What change in my condition have I noticed by the end of my cleaning?
6. What goes away – or what doesn’t go away – with cleaning?

Self Reflection Questions- Prayer

1. What attitude will make my prayers effective?
2. What effects does prayer have in my daily life?
3. What is the significance of meditating on the meaning of the prayer?
4. Why pray to the Master and not directly to God?
5. Does the 9 p.m. prayer concern only human beings?
6. What qualities develop as a result of saying the nine o’clock prayer?

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 Practice

However dedicated our practice, however sincere our approach, we have no right to the
goal. It is His Grace that He gives us this. Now, I asked Babuji, "...then why should I practice" By
doing all this, in some way, we attract the Divine attention on ourselves.

Spirituality is a way not of making people go into the Central Region, but as Babuji said,
to make Masters. To be a Master means to take on the responsibility, perhaps, of the whole
universe itself. Such of those who are willing to undertake this tremendous responsibility, the
work, they are the true abhyasis of the Master. They may not become; but are we willing, are we
ready for it? It is to create this willingness and this readiness that all this sadhana is being
practiced, all the books are being read, all the meditation that we do, the cleaning that we do.

Why Practice?

Master continues his thoughts on the practice in this interview in Satkhol.

Q: Maybe you remember in January I interviewed you about the reason to do our practice
although mahapralaya will come. I told you some abhyasis would say “What is the use as I will
also be liberated at the end because it is the termination of the process.” So I transcribed and
translated our conversation. When I read it again, I had the feeling that you didn’t sufficiently
explain for maybe us, the standard Westerners, and it was more as a hint. You said we should
do our practice. Because at the end of our conversation you said even if the abhyasi is a little
lazy, he is going to evolve because Nature forces us to evolve. When I read it again I had the
feeling there was an implying statement you did not precisely make, which is if we don’t do the
necessary thing as abhyasis, we will have to come again and again to restart from the point
where we were. And if we are not doing it now, maybe the pain we will have to suffer to do it
later will increase.
PR: Yes of course. (…) I said it in a different way, that if you are in the first class of a school
and you don’t pass the examination, it is not Nature’s punishment. You go back to the first
class and you are there for the third year and the fourth year because you cannot know
enough to go to the second class. Where is Nature here? It is you who decide to stay. We
must distinguish between two things: Nature does not want you to stay; we stay because we
are willful and we say “I will be here.” So when we do the practice we are going in confidence
with Nature. Whereas when I oppose Nature and say “I don’t want the practice.” I’ll go up
anyway. I am willfully staying here. So, I am using my will wrongfully to stay in the same
situation, whereas even without the will I can progress.

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 Meditation - Meditation is coming face to face with the Self.

…if our meditation is to be a dynamic process, the idea of the goal must always be firmly
in the mind. Because that is what gives direction and purpose to our efforts.

P. Rajagopalachari, The Fruit of the Tree, p. 243

Whispers from Brighter world – Message given by Babuji on Sunday November 19, 2000
10:00am
http://www.spiritualityfoundation.org/sm/viewMessage.do?PROPFILE_NAME=WhispersBatc
hProps&list=1&DATE=2005-09-14

Goal of Meditation
By mastering the ability to think continuously of something, I gain a regulatory control over
my own mind. I have now the possibility of applying that mind where I choose. It is able to
reveal to me the truth of whatever I seek. So at its peak, meditation can do nothing but serve
as an instrument of revelation, because the mind is perfected, the mind is regulated, and the
mind becomes one-pointed and now I can use it for everything except to know God. Because
God, not being an object, cannot be the object of concentration. Therefore, no concentration can
ever reveal the presence of God.

Meditation is a process. It is a process which we undertake to reach a destined goal, a

predetermined goal. I don't say, "Well, this train is going; let me go wherever it goes! I will end
up in Howrah, instead of Vijayawada, and there also I will get down only because the train has
reached a junction or a terminus."
Meditation is a training to apply the mind for the purpose of regulating the mind by our
efforts. If it is automatically regulating itself, why should we meditate? We are already rishis!
(Saints).As Babuji said, the whole purpose of meditation is to make a reversal in this fact of
life that the mind is our Master. We have to become the Master of our mind. It is only this
much, just reverse it. But this we have to do, you know. It is like riding a horse. You have to
ride it and train it. You cannot show a book and say, "Allow me to ride you properly. This is
what a good horse should be!" You have to ride, you have to risk being thrown a few times, you
have to ride it gently, but with total control over its reigns. You must be kind, yet you must be
firm.
The mind should be regulated by our sadhana; and this can be possible only by the initial
discipline of applying it to meditation. This means that a little discipline is first necessary to
bring about the bigger discipline and the ultimate discipline. So, this little discipline is what we
need, first physically, that little discipline of coming to meditate first; mentally, that little
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discipline of trying to meditate on what we should be meditating upon; thereby achieving
greater and greater regulatory control over our own mind; which leads to greater and greater
physical discipline resulting out of that. Because it is the mind which feeds into the body its
actions, its desires.
Therefore, meditation is the most important activity, if we want to discipline ourselves.
Because initially, it makes mental discipline possible; that makes physical discipline possible,
regulating our lives; bringing order into it; generating more and more mental discipline;
resulting in a self-sustaining cycle - you know some sort of cycle which sustains itself which
makes our goal achievable. Therefore, without this little discipline, the goal cannot be achieved.
So the goal is possible as long as we have some discipline within us.
If there is no mental discipline, physical discipline cannot exist. That is why we meditate; to
achieve regulation over the mind, make it disciplined, make it possible for us to apply the mind
where we choose, apply it, not use it, apply it - and thereby achieve a 100% strength of the
mind, which makes possible that promise of yoga , that a yogi will be skillful in anything he
does.

Suggestions for effective meditation

Ram Chandra, “Reality at Dawn,” Complete Works of Ram Chandra, Vol. 1, pp. 36-37
The proper method is to meditate all along remaining quite unmindful of the foreign ideas
and thoughts coming to our mind during that time.

Ram Chandra, “Reality at Dawn,” Complete Works of Ram Chandra, Vol. 1, p. 69

Generally people complain of numerous ideas creeping into their mind at the time of
meditation. They think that they have failed in their practice unless they bring their mind to a
standstill. But it is not so. We are not practicing concentration but only meditation. We must
go on with meditation unmindful of the foreign ideas that happen to come to our mind at the
time. The flow of ideas is due to the activities of our conscious mind which is never at rest. We
are still busy in meditation with our subconscious mind, while our conscious mind is roaming
about and forming numerous ideas. Thus we are not the loser in any way. In due course, after
sufficient practice, the conscious mind too gets moulded and begins to act in harmony with the
subconscious mind.

Ram Chandra, “Reality at Dawn,” Complete Works of Ram Chandra, Vol. 1, p.37
If instead of struggling to keep off ideas we only remain unmindful of them, very soon they
will lose their effect and cease troubling us. They will then be only like dogs barking after a
caravan which goes forward without paying any heed to them. When we are attentive to ideas
to check them, concentration is naturally there which breeds power and thus they become
stronger.

Ram Chandra, “Reality at Dawn,” Complete Works of Ram Chandra, Vol. 1, p. 36

The best course to free yourself from unwanted ideas is to treat them as uninvited guests
and remain unmindful of them. They will then wither away like unwatered plants and
ultimately the same sacred thought will remain predominant.
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Ram Chandra, “Sahaj Marg Philosophy,” Complete Works of Ram Chandra, Vol. 1, p. 342

If even then they [thoughts] trouble you think they are Master’s, not yours. This process of
meditation is very effective, and can never fail in bringing about the desired result.

How to improve meditation

SMRTI, April 2001 (taken in part from a sheet distributed by the Chennai Centre)

Here are some practical recommendations based on the first three maxims, which specify the
attitude for creating good conditions for meditation:
 Be in the attitude of indefinite waiting.
 Sit with your back straight. If your head falls forward during the meditation, it is okay,
but do not intentionally lower your head at the beginning of the sitting.
 Keep your diary with you to record your experiences immediately after each meditation
(morning meditation, individual sitting, satsangh). Keeping a diary helps us develop
sensitivity and become more vigilant.
 Don’t look for experiences. They are only an expression of samskaras rising to the
surface.
 If you are disturbed by persistent thoughts, think that they are the Master’s and not
yours.
 Abhyasis are advised not to discuss experiences in meditation with each other. It could
create superiority complexes in some people and inferiority complexes in others.
 The Master transmits continually. We should be ready to receive transmission not only
during our meditation but at all times.
 We are advised to have an individual sitting at least once every two weeks.
 Attend group meditations regularly, as often as possible (at least once a week). Arrive
fifteen minutes before satsangh begins and then sit for five minutes afterwards (giving
yourself time to read your condition and then try to maintain it).
 Assist with volunteer work during bhandaras (large spiritual gatherings, e.g., birthday
celebrations). You will receive the benefit, irrespective of deservingness.
 Never doubt that you are progressing. If you are sincere, there is no doubt about your
progress.

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 Cleaning - Without cleaning, there is no yatra (progress).

The primary thing for us is therefore to make ourselves empty, so that the bowl may be
filled up with the Master's Grace." -Chariji

Excerpts taken from Sahaj Marg in Europe- Shri P. Rajagopalachari

…when we are very old we have a much bigger load of past impressions which he has to clean
for us, and also what began as tendencies have become habits, have become patterns of life,
which we can rarely change.

This is what happens to a very serious and very practical abhyasi who, without guidance,
without connection to the goal, by great effort over very long years of time vacuumizes himself,
and finds that everything he is throwing out is coming back into himself. In those cases where
people have had Masters, and have been deeply connected to them by love, by devotion, by
emotional attachment of a spiritual nature, all that they could draw from their Master was
what the Master had within him…

It thus becomes obvious that by connection with a Master who has in himself the highest
ability, the highest achievement, the highest goal that he has achieved for himself by such a
connection, the Master can, by the mere and very simple process of emptying my inside, pour
himself into me without any effort on my part. We call this pranahuti (transmission) or
offering of the life principle into life. So when we realize that the Master is the cleaner, the
Master is the vacuumizer, the Master is the one who comes into me, and thus makes me like
himself in every way, we find that He is the goal, we find that He is the way, and we also find
that He is the Master who is going to take me through the way to the goal. So in the proper
perspective and with the proper approach to spirituality these three things - the way, the goal,
and the guide - they all merge into one entity.

This is founded on old Indian philosophy which says that unless certain things come together
love cannot exist. The first is purity. Purity of thought, purity of action, purity in our
interpersonal relationships, purity of the house, not at the cost of the environment but while
keeping the environment also pure, all this is necessary.

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 Need for Cleaning

P. Rajagopalachari, My Master, pp. 135-136

Babuji: Really speaking it is our past impressions which hold us down and create patterns
of behavior which we are unable to modify. We are the slaves of our past. We think we are free
to think and act as we like but, truly speaking, this is a fallacy. We are conditioned in
everything by the past. Now how to change a person under these conditions? This is Lalaji’s
greatness that by this process of cleaning he makes it possible to completely remove the effects
of the past, in stages of course. You see what a great boon this is. What is the use of telling a
person he must change? Of course everyone would like to change, but it is not possible. Why?
Because the mind is conditioned by the past. So you see, change can come only by cleaning the
mind of past impressions. This makes it possible for the abhyasi to be slowly liberated from his
past. Really speaking this is our only bondage. Our past impressions create tendencies in us
which we find difficult to change. When the impressions are cleared, the tendency can be
changed easily and in many cases, automatically. Then thought and action become correct and
natural. Therefore to transmit is not enough. Cleaning is very important. Otherwise the
abhyasi may progress but the danger of fall is always there because the impressions of the
past can drag him back. If progress is to be made permanent, purification of the system is
essential.

P. Rajagopalachari, "Sahaj Marg in Europe", Yatra, Vol. 1, pp. 264-265

Yoga means union. Two things cannot unite when they are not fitted for each other. If one
is imperfect to start with, it has to be corrected and remoulded and made perfect before it can
have union with the perfect one. (...) The perfection of the imperfect is what has to be achieved
before union is possible. This is achieved by the cleaning process under Sahaj Marg. Now the
two have to merge to become one - yoga is yet to be achieved.

Talk by Dr. H.G., from P. Rajagopalachari, "Sahaj Marg in Europe," Yatra, Vol. 1, pp. 341-342
One major feature of Sahaj Marg is the cleaning of the samskaras. I have been looking for
many years for methods and systems which can extend the limits which are normally given to
psychotherapy and psychiatry. (...)
Why is it a limited method? I think it is because, under the normal conditions, it is
impossible to get into the depths of the subconscious mind and to really remove the disturbing
factor which is disturbing the personality or the life of someone. This is the point I wish to
make from my own experiences with the Sahaj Marg system. I can tell you this is the point
where Sahaj Marg begins! This is the wonderful thing about Sahaj Marg, that it actually goes
much deeper. The cleaning and transmission are techniques and methods able to cross all the
borders and all the levels which cannot be crossed under normal conditions. They can therefore
clean the whole system and all the depths of the personality in such a way that, after a while,
you have real changes of the personality.

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P. Rajagopalachari, Yatra, Vol. 2, Blossoms in the East, p. 77
When we start our lives we are already following a particular path determined by such
impressions of the past. They are strengthened by following the same pattern, over and over
again. We do things in a certain way, think in a certain way, not because we want to do so but
because we are following a pattern already engraved upon us by past impressions. We have, in
a very real sense, very little freedom. It is only when cleaning is effective and impressions are
removed that the element of freedom enters our life and we become capable of guiding our
lives in a chosen direction. Master is able to do this cleaning for us by the use of his own
spiritual powers, and we participate in it, assist in it, by following the technique outlined for us,
and by trying to live in such a way that our thoughts and actions don’t create further
impressions.

P. Rajagopalachari, "Sahaj Marg in Europe," Yatra, Vol. 1, p. 263

When this (cleaning) is done, we take new birth, as it were. We are spiritually reborn.

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 Prayer - is really an expression of gratitude to God for all that we receive.

Our Sahaj Marg prayer is profoundly different. It is different in content and in purpose.
It is a mere statement of certain facts with no request attached to it. Master says that by uttering
this prayer mentally just once, a connection with Him is created, and that is its only purpose. The
flow of transmission commences thereafter. It is like a switch which, when activated, permits
electricity to flow. It is therefore vital to our purpose. If the system we are following is to help us
achieve our goal, the use of the prayer is of absolute importance. I would remind you that Master
prescribes the mental recitation of prayer just once in the morning, before meditation is
commenced. Now if the prayer is what connects the abhyasi to the Master, then if the prayer is
not mentally repeated, the connection is not established. It is perhaps for this reason that many
abhyasis show lack of progress. In our morning practice, it therefore works as a connecting
switch. Prayer at Bedtime

Offer daily the brief prayer at bed time in the most suppliant mood with a heart overflowing
with divine love. Repeat the prayer in your mind once or twice and begin to meditate over it for
a few moments. The prayer must be offered in a way as if some most miserable man is laying
down his miseries with a deeply afflicted heart before the Supreme Master imploring for His
mercy and Grace, with tearful eyes. Then alone can he become a deserving aspirant.

WHAT IS THE FUNCTION OF THE BED-TIME PRAYER? I believe the function is now of
an entirely different order. By meditating on the meaning we are embedding the spiritual
meaning of the prayer in our deeper consciousness, in the subconscious, to keep it alive there
right through the period of sleep. In the morning, when we repeat the prayer just once, the
spiritual consciousness is brought out into our waking consciousness again, and thus a 24-
hour cycle of permanent, uninterrupted spiritual consciousness is maintained. It is like
covering live burning coals over with ash at night before we retire to bed. The fire is not
allowed to go out. In the morning all that we have to do is to blow away the ash, and the fire is
there ready to be built up as we want it.

WHAT DOES THE PRAYER REVEAL? It is an important element, because by practicing

that aspect of our Sahaj Marg practice by which we repeat the prayer a few times mentally, and
then meditate on the meaning of the prayer, we find the prayer assuming, or revealing to us,
different aspects of its meaning. It is not what it seems to say. Very often the beginners ask the
question, "When you say 'O Master!', who is this person? Who is the Master? Because Babuji
writes in Reality at Dawn, and in Voice Real, 'God alone is the real Master.' Then you say, He is
my Master, Babuji is my Master.' You also say that he had his Master Lalaji. For heaven's
sake, will you clear this confusion?" Now the easiest way of finding out what and who is the
Master is this meditation on the prayer at night. It is not without purpose that it has been
given to us as one aspect of our practice. That it connects our consciousness at bedtime with
the next morning through the facet of sleep, it's okay. It's one of the aspects. That we go to bed

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in a divine consciousness is another aspect. It helps us to have a relaxed sleep and dream-free
sleep, in fact, real sleep. But is that all?

I used to think so too, until the meditation on the prayer revealed itself in many ways. If you
make the right decision in the beginning and accept him without judging him, with all his so-
called defects, as happens when a girl bride of four years accepts a boy groom of eight years -
innocently, knowing nothing of what it is all about, but with faith in the future - then we
understand and unfold this miraculous understanding of nature, where that man with whom
we associated, progressively becomes more and more lovable, more and more adorable, until a
day comes when we cannot exist without him.

Clarifications about the Sahaj Marg prayer.

 The day starts with the prayer. We say the prayer once in the morning with a heart full of
love and devotion, before starting meditation.
 After having said the prayer in the morning, we say it again only at night before going to
bed. Before sleeping, the prayer is repeated two or three times and we meditate on the
meaning of the prayer. When we repeat the prayer the next morning we thus continue to be
in a state of connectedness.
 It is not necessary to say the prayer at any other time during the day. Repeating something
leads to a form of grossness.
 The prayer is not to be repeated before individual sittings or satsangh.
 We do not chant the prayer like a mantra, but instead remain in a state of prayer, even
while continuing the day’s duties.
 We pray to Him alone who is the Master in the real sense of the term. We have no need to
pray for material benefits, except “when peace of mind is greatly disturbed for want of bare
necessities.” Whatever our problem, we can mentally hand it over to the Master and
surrender the result to Him. This signifies that we accept Him, and the result of the prayer.
 There is a big difference between repeating the prayer and being in a state of prayer. We
can always try “to be in a state of prayer.”

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 Participate

"That which you can earn by service you cannot get even by sadhana. "

"When you are doing the Master's work, His attention is always on you."

Whispers of the brighter world – Tuesday November 28 2000 10:00am

http://www.spiritualityfoundation.org/sm/viewMessage.do?PROPFILE_NAME=WhispersBatc
hProps&list=1&DATE=2005-09-19

P. Rajagopalachari, Yatra, Vol. 2, Blossoms in the East, p. 77

When we start our lives we are already following a particular path determined by such
impressions of the past. They are strengthened by following the same pattern, over and over
again. We do things in a certain way, think in a certain way, not because we want to do so but
because we are following a pattern already engraved upon us by past impressions. We have, in
a very real sense, very little freedom. It is only when cleaning is effective and impressions are
removed that the element of freedom enters our life and we become capable of guiding our
lives in a chosen direction. Master is able to do this cleaning for us by the use of his own
spiritual powers, and we participate in it, assist in it, by following the technique outlined for us,
and by trying to live in such a way that our thoughts and actions don’t create further
impressions.

Master Rewards Before You Perform

I remember when I first went to Europe after becoming a preceptor, Babuji Maharaj wrote
to me and said, "Do some work of the Mission there." I did whatever I could. I came back after
six weeks. In the meantime, my preceptor, Mr. Veeraraghavan of Madras, wrote to Babuji and
said, "Parthasarathi has done very good work abroad. I think he needs a reward. He merits a
reward. Please reward him." Babuji wrote back in a post card, "My boy has done excellent work
in Europe. By Lalaji's Grace, he was put in the Brahmanda Mandal the moment his feet
touched the soil of Europe." I asked Babuji later on, "How can this be possible that you reward

Page 16 of 23
before the performance?" He said, "Only a fool waits for performance to reward. I am not a
businessman. Number two, when you are put in a position like the Brahmanda Mandal, you
acquire certain powers without which you cannot do the work." Now, it would be a stupid boss
who gives you work which you cannot do, or for which you don't have the necessary powers.
So in Sahaj Marg, the reward is always before the performance. This is His blessing, His
grace, His immense generosity, that he is able to say, "Take it and do the work." He is not like
the temporal boss who says, "Suppose I give him and he does not work, what should be my
loss?" Here, there is no loss or gain - "Poornam adah Poornam idam" [That is complete, this is
complete]. He is the Master of infinity. You can take away everything from Him without His
feeling the loss.
So don't think of reward because it is a weakness. We don't work to get something. We
work because we love Him. We work because we must work. It is our only way of showing that
we love Him, we adore Him, we worship Him. As Babuji once said, "I am doing Nature's work
and anybody else doing my work is also doing Nature's work. For him, Nature will put no
opposition in his path." So that is the blessing of the Master, that is our hope, that is our
future. Let us work towards it with love.

The right aspect of service

The right aspect of service, service without bias, service without preference, service without
seeking rewards is important. I emphasize this point particularly because very often we have
abhyasis coming to us, coming to Master Himself, saying, "Babuji, I wish to offer my services
to the Mission." And while their offers are very sincere and very genuine, they are somewhat
premature because the concept of service is not properly understood and there are yet
differences in our minds of what types of service we shall offer, how that service should be
accepted, and in what form that service should be remunerated. Only when all these three
aspects which are lying dormant in our minds (not really dormant but suppressed by us
because we wish to appear sincere, we wish to appear spiritual, and therefore they are kept
dormant, hidden from the Master, as they think but only really hidden from themselves) are
understood and sublimated, are we ready for real service. Now it is only when this three-fold
idea of qualities of service etc, disappear from our minds, that the Sadhaka becomes a true
Sevaka. There is a difference between a sadhaka(one who does practice) and a sevaka(one who
does service). A sadhaka does for himself, while a sevaka does for the Master.

Serving the Master

So when this fusion happens, the devotion for the Master makes us serve the Master by serving his
devotees. To serve the Master is all right, but if the Master prefers that you serve his devotees, our
devotion must permit that, because it is too easy to say, "I will serve only the Master and nobody else."
That is what every dog does, but we have to be a little bit more than that. That is why one who is
devoted to the Master, a Mary for instance, must be willing to become a Martha and leave the Master,
and even go far away to serve the Master by serving those whom he wants us to serve. Otherwise, we
should be like Mary sitting at the Master's feet, or like Martha, sitting in the kitchen. Here, we have to be
mentally with the Master, and perhaps physically very very far away, and yet bring about a fusion of the
two attitudes. That is, by constant remembrance I am permanently with him, and because of my Master's

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instructions I am able to serve him by serving those whom he wants to serve, though in time and
distance we may be far separated from him.

Service without Servility

We have this mystery in spirituality, "service without servility," as Babuji emphasized again
and again. We serve but we are nobody's servants. Servants serve for money, out of fear, for
existence. We serve because we love. So in marriage too, there must be this idea of service -
the wife serving the husband, the husband serving the wife. We serve, but not as servants. We
serve because it is our nature to serve. We serve because the Master says serve. We serve
with pride in the Master; and therefore, we serve Him, though we are serving you. Now again
you find this operation: that the person served is not the person apparently served, but is the
person who does not need my service at all - my Master.
One who serves is not a servant. I mean, the Master serves you all the time, but he is no
way your servant. You see, when the service is of a higher nature than what you expect, there
is no servility. But when that service is of a lower nature than what you expect, it is service with
servility - you are a servant. So we make ourselves servants. Nobody makes me a servant of
himself.
So you see, humility should not be confused with servitude. Humility is an attitude of the
soul, where I tell myself, "I am what I am, but I should be what I should be." And this gap is my
humility. The more I am inclined to think that I am already what I should have been, the more
arrogance it is. So when I am conscious that between me and my goal there is still something
to be achieved, it makes for humility. It has nothing to do with human relationships. Humility
is always an attitude in which we meet someone who is - I can't use the word 'superior',
because it is not right - who is perfect. Like when you see a beautiful painting, you stand in
awe and reverence before it. It is not servility. It is not servitude. It is not humbling yourself
before something. Nevertheless, the attitude is one of humility. So when you go into a church,
to go near the altar, the feeling comes of humility. Why? Because there is that towards which I
am moving. You cannot go arrogantly towards your Christ or your Krishna. So we should not
confuse these things. And service without servility is the purpose of life. And how to serve the
Mission? By becoming what he wants you to become. There is no other answer. All the rest is
superficial. I believe this path to be the lion's path, in which, we must be willing to sacrifice, if
necessary, even our spiritual evolution and continue to serve humanity through not only this
life but perhaps for all eternity, if that is His desire, if that is His wish and if that is the plan of
Nature.

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 Persevere

PERSEVERE IN YOUR SEARCH FOR GOD - Swami Vivekananda

To succeed, you must have tremendous perseverance, tremendous will. "I will drink the
ocean," says the persevering soul, "at my will mountains will crumble up." Have that sort of
energy, that sort of will, work hard, and you will reach the goal.

Mindset
So the first obstacle that we have to overcome when we start practising yoga is this idea
that it is difficult. There is nothing difficult about it. As Master said once in Denmark very
humorously, "The difficult thing about this is that there is no difficulty. That is the difficulty."
So when we remove this idea of difficulty from our minds, we overcome perhaps the biggest
obstacle that we set ourselves, or set before us. That is, the feeling that it is difficult

Persistence
This is the difference between the one who achieves and one who doesn’t. If you are to be
turned away by every single obstruction and say, "No, no, I cannot be persistent; every time I
start is some obstruction," you are not an achiever. Yesterday [our brother] was describing a
fellow who was pulling a trolley or carrying somebody’s bags in the railway station [and] is
today worth two thousand crores. How? He worked without stop, and sincerely. What is the
root of the word 'sincere'? It is from Latin, sine cadere – without giving up. One who works
without giving up is sincere.

Obstacles
Unless we are opposed, we don't develop strength. Babuji said, "In nature we meet
obstruction." In everything. Within us and outside us. Both internal nature and external
nature are always giving us problems, obstacles to overcome, to make us stronger and
stronger. But we avoid these things. So we are becoming weaker and weaker.

Excerpts from Complete Works of Ram Chandra, Volumes 2 and 3

It is really surprising that some people consider themselves to be too weak for practice,
while actually they are not so. An ordinary man has within him the same power and the same
soul- force that a saint has. The only difference between them is that the sage has torn off the
covering round his soul while the other is just like a silkworm in the cocoon. And if one
resolves firmly to throw off these coverings no power on earth can stop him. What is required
for spiritual growth of man is only an iron will. When it is there, the goal is just in sight. If you
have these two things there can be absolutely no chance of failure. A powerful will once made
is enough for the sure attainment of the Real. Half the distance is crossed when a man enters
the field with a firm will. Nothing can then stand in his way. So please give up dwelling upon
the false notion that you cannot reach the goal. Be firm like a rock and success is sure to dawn
by itself.
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 Satsangh Readings

Reading #1 , Saturday July 24th after Morning Satsangh

Some common errors in meditation [Editor’s Note: Rev. Babuji Maharaj dictated the
following article and sent a copy to Rev. Chariji Maharaj. The date is unknown.]
An abhyasi must practice meditation in a simple and natural way, keeping away from the
idea of concentration. Meditation implies a sense of thinking over and over again. At the initial
steps it may be with breaks and interruptions but after some time it forms a connected link of
unconscious thought in the subconscious mind. That is the true form of meditation. With this
view we must only take up meditation without the least effort to concentrate and go on with it
in the simplest way avoiding all physical and mental strain. The next mistake which sometimes
baffles an abhyasi is, as he often complains of, that he is not able to see the light or to grasp
the exact location of the heart. This is but an error of understanding. It is not actual
visualisation of the light that is necessary for the purpose but only a faint idea of it in the form
of mere supposition. Those who hanker after visualisation of light mean to put it under a
material cloak which must necessarily be the outcome of their own imagination. Thus the thing
coming to view, if at all, would be artificial and not the real one. Moreover, the light is not our
goal. We take it up only as a base for the thought to rest upon, in order to proceed by it to the
Possessor of the Real Light or glory. In this way we mean to proceed from the quality to
substance, from the apparent to the Real. So it is quite immaterial whether we see the light at
all or not. The proper course would, therefore, be to turn one’s attention gently towards the
heart and suppose the presence of the Divine Light there. All efforts to localise the position of
the heart or to visualise the light must be avoided. The awareness during meditation remains
only so long as our thought remains in touch with the physical mind. But when it goes deeper
into the finer layers of consciousness, the physical awareness is lost although silent meditation
goes on unconsciously in the subconscious mind. The only thing to be done under the
circumstances is to revert gently to the object whenever one feels himself lost and he should go
into meditation again without the least worry for the previous unawareness. The other error,
perhaps the most serious one, relates to the abnormal rush of thoughts during meditation.
This is generally most annoying to an abhyasi, though in fact, it is not so if properly dealt with.
The ceaseless flow of thoughts is not confined only to the meditation hours but it continues
every moment. But it is more acutely felt during meditation because at that time we try to
make ourselves empty of all thoughts and ideas. There is a huge store of thoughts lying buried
in the deeper layers of consciousness. When by the effect of meditation, a void is created in the
conscious mind, the buried thoughts rise up and force their passage into the void affecting our
grosser consciousness to some extent. The mind being unregulated begins to move in
conjunction with them creating all sorts of troubles and disturbances. It is in fact not the rising
of thoughts that is annoying to an abhyasi but his own over attention to them which brings him
into direct conflict. The reaction thus caused makes thoughts all the more powerful and the
trouble is aggravated. It is in fact not the controlling of mind that is suited to our purpose but
its right moulding and the proper regulation of its activities. This can be affected not by the
use of whip but only by purging out the evil through the process of internal cleaning. This is
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the only effective way for the transformation of the real being of man. For our spiritual purpose
it is essential to make ourselves free from thoughts as far as possible, but it can never be
effected by means of suppression, but only by throwing out the poison from the mind, which
could stop the creation of thoughts. The rising of buried thoughts helps to exhaust the store by
affecting their ‘bhoga’. Thus in due course the abhyasi becomes free from them and attains a
harmonious state. His mind lake is thus free from the ripples and perfect calmness begins to
prevail within him.

Ram Chandra, Letters of the Master, Vol. 3, pp. 365-367

Reading#2 –Saturday, July 24th after Evening Satsangh

Please read the message given by Babuji in Whispers on Wednesday, Aug 4th 1999 –
8:00am
Link for this Whispers message
http://www.spiritualityfoundation.org/sm/viewMessage.do?PROPFILE_NAME=Whispers2
Batch&list=5&DATE=2010-06-28

Reading #3 , Sunday, July 25th after Sunday Satsangh

Dedication and Commitment to Our Spiritual Development by Shri P. Rajagopalachari
The annual occasion, the holy and auspicious occasion of the birth anniversary of our Adi-
Guru, Samarth Guru Mahatma Shri Ram Chandraji Maharaj of Fatehgarh, is here again, to
offer us the opportunity of renewal of our spiritual fervour and dedication to the cause of our
own personal spiritual development to the highest goal ever offered to mankind. It is a golden
opportunity to re-examine our attitude towards the life spiritual, as well as our sincerity and
seriousness of purpose which are the guidelines and the landmarks for our perseverance,
which alone can take us to the promised goal within our lifetime. I must remind you all of the
frequent exhortation of my Master, Parampujya Babuji Maharaj, that we can be sure only of
this one life. The past is gone forever, and nothing can ever bring it back or change it. The
future-well who can confidently assert that there is a future life for anyone of us? It all depends
upon human willingness to believe one philosophy or the other; one religion or the other; for
there has been no direct proof of an afterlife. In any case, as my Master pointed out again and
again, we can be sure that this life exists, because we live it and feel its joys and sorrows, and
it is therefore wisdom to attempt to reach that exalted goal within this life itself.
No one in his senses has ever said to himself that he would wait for promotion in his job, or
for increment in his salary till the next life. No businessman would be willing to wait for a good
profit till his next life. Anyone exhibiting this attitude of irrational patience-for that is what it is
fit to be called-will be dubbed a mad person! Then why do abhyasis not exhibit a similar
attitude of "here and now" for their spiritual achievements? I believe that it is due to lack of
perception of the benefits of spiritual advancement, as well as to an exaggerated importance
assigned to the temporal and material goals of human life. "A bird in hand is worth two in the
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bush," says the cynic, and his cynicism asks, "Why should we struggle to achieve a goal which
cannot even be adequately described? Why should we strive for something which we cannot
even feel?" Perhaps they may consider themselves to be right and wise in asking these
questions, but as my Master pointed out again and again, there is no wisdom in asking what
appear to be unanswerable questions. That is a mere fool's paradise. It is easy to ridicule
another in such a way, but those who persevere will eventually find out that the person they
have thus made a fool of, is themselves!!
My Master repeatedly requested abhyasis to take interest in their own spiritual
development, for without interest nothing can be done with a will. And where the will is lacking,
the effort applied is inadequate, and therefore we fall short of the goal. Interest is therefore the
main thing, and we should now strive to take an interest, a sincere and permanent interest, in
our spiritual life, as we have been able to do in the case of our material pursuits. If we are able
to do this, then our efforts will be solidly backed by a determined will, and then will open before
us the wonderful and sublime vistas of spiritual stages which our own effort, coupled with the
Master's love and generosity, blesses us with.
The problem arises because people take interest, no doubt, but the interest does not last.
That is, their interest is of very short duration, and as soon as they feel that their effort is not
being blessed with success, they abandon their efforts. What then is really needed for sure
success? I feel that unless the interest is a permanent interest, then all are doomed to this
spasmodicity of effort, and therefore of failure. What I feel therefore is that we should now aim
at a commitment, which I can probably define as a continuing interest-a dedicated interest, a
prolonged interest-or to put it very simply, a permanent interest in one's spiritual evolution. If
such a commitment can be made, remembering that after all it is for one's own spiritual
welfare and growth that such a commitment is being made, then I may say that success in this
endeavour can no longer elude the grasp of the aspiring and struggling sadhak.
Commitment means committing oneself to the activity in hand, which one has after all
undertaken willingly. It is the hunger or greed for quick results that clouds our understanding,
and makes us abandon our venture before it has had time to mature into a result-yielding
situation. Even rice takes time to cook. When we are churning for butter, we must remember
that it takes some time for the butter to rise. The butter does not form bit by bit, so that we can
see it forming, and can go on with the job of churning. It rises all together, so that at one
moment there was no butter, and at the next there is a vessel full of butter. If one did not have
the patience to wait for it, one could have abandoned the effort just a moment before the
successful completion of the task.
Spirituality is such a field. Success may or may not come in stages. I of course refer here to
success as the abhyasi perceives it. The Master takes the abhyasis up stage by stage, but often
the abhyasi experiences his evolution only when a substantial degree of advancement has been
achieved. Then there is the more difficult problem that few are there who can experience the
subtle condition that Master blesses us with. The abhyasi must not make the tragic mistake of
assuming that what he does not feel, or perceive, does not therefore exist! This would be a
tragic blunder, which unfortunately most abhyasis commit at least in the beginning stages of
their sadhana.

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 Faith is a very necessary ingredient. I venture to state that without faith there can be no
patience, for after all only one who has faith can wait, forever if necessary! I believe that
commitment to one's future alone can give us these twin attributes of faith and patience. This
is what makes success a sure thing. It is therefore a total commitment, committing every thing
to this magnificent adventure of the spiritual life, where the fruits of one's commitment may
not be visible, but are surely there, as testified to by the great souls, the saints of the past,
which can ensure our success.
I may add here that commitment alone can make it possible for the human being to
harness all his efforts and strengths in one direction-and this too is a most important factor
for quick evolution. Commitment implies such a totality of approach-and I pray to my Beloved
and Divine Master for their evolution. May it be so by His eternal love and Grace, which are the
basic supports of our universe. Amen!
(Message for Basant Panchami 1991; originally published in Constant Remembrance,
January 1991 issue.)

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