SRF Discipleship Class Notes
SRF DISCIPLESHIP CLASS NOTES
Lesson: Necessities for Success on the Spiritual Path (in 3 parts)
Part 1
INTRODUCTION: Some entrants into discipleship may think it is enough to be accepted into
SRF colony; but it is the veriest beginning. Much more than that is needed. Our beloved Guruji
said, with his ever bubbling mixture of wisdom and humor, “There are many rats and mice living
in the canyon close by, but they are not attaining God-realization. You must make the effort.” So
the question arises: “How am I to make the effort?” We need to know in what direction to direct
our efforts: for meditation alone is not enough. We need to know how to begin to begin.
Others, after entering, many of them more or less sincere, fall from the path -- Why?
BECAUSE there were some of the necessities which they overlooked. It is very important to
remember this. In both cases, had they KNOWN, or GIVEN ATTENTION TO all the necessities,
they might have been saved.
It is possible to find God if WE CHOOSE the right necessities. Please particularly take note of
the words we chose. We are always at the crossroads of choice. Essentially it is up to us. If we
seek to become perfect in all the necessities ---the path is much easier and quicker.
We have heard or been told so many things, that it is difficult sometimes to see them in their
proportion. That is why we have listed the NECESSITIES. Keep this list; refer to it; watch
yourself, that you strive to become perfect in all these things.
The list may not be complete, but it does include the basic requirements.
LIST: Write these and keep the list handy for frequent reference.
1. Devotion
2. Will
3. Discrimination
4. Attunement with Guru
5. Practice of the Presence of God
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6. Following the rules and the fourfold vow of renunciation – Obedience, Loyalty,
Chastity, Simplicity
7. Regular meditation, practice of techniques
8. Willingness
9. Enthusiasm for the work, without personal ambition
10. Overcoming moods (even-mindedness)
11. Always trying to overcome the lower qualities in one’s nature, and to embrace the
higher ones.
Explanation of list:
Some might feel that devotion alone is enough; or attunement with Guru is sufficient; or that
discrimination alone would be all that is needed, and so on. But you will not be able to become
perfect in any one without including the others. You will find, as we go over the list, and as you
give thought to them, that they are interrelated.
A person of devotion may be like a puppy dog, licking everybody’s feet, good or evil. He must
have the discrimination to use his devotion to find God and to be in tune with Guruji. A person of
devotion might permit himself to become complacent and lazy.
He must do the diving well, in right spirit and attitude, before his devotion can become
acceptable. Devotion has to be tested, remember. Many have come thinking they had deep
devotion, wanted to meditate most of the time and not bother about doing much work or following
the guiding rules and regulation of SRF colony life. This attitude does not harmonize with the
balance and progressive spiritual path, which calls for, as our Master said, great activity AND
meditation, and following the rules which have been given for the purpose of guiding the devotee
toward his goal.
So it will be seen in regard to each item on this list, after giving it careful thought, that it depends
for its perfection on all the others. All points are essential.
Remember, Master said two things are essential:
Devotion and following the Law.
Devotion – or love – is the greatest and most essential. The rest come under following the Law.
Jesus said, “If ye love me, keep my commandments.” What kind of love or devotion would it be
which would say, “O yes I love you, but I want my own way. I’ll do as I please.” What kind of
discipleship is it which says, “I will serve this one, but I will not serve that one. I will do this
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because I like doing it, but I won’t do that because it is unpleasant to me.” No disciple can
progress in such an attitude.
EXPLANATION OF EACH ITEM ON THE LIST
Devotion is the most important single quality. A heart purified with devotion, a pure heart. Jesus
said, “Blessed are the pure in heart, for they shall see God.” Better that the scales tip in favor of
over-balanced heart qualities, and the brain like a grain of sand, than vice versa. But the better
way is the balance qualities of both. Without intelligence devotion becomes fanatical and devious
in its expression. With intellectual qualities alone one becomes dry, cold; lacks the drive to seek
God, and goes astray after one concept or another.
On the other hand, Master said (source, a Patanjali lecture): “your mind must be kept in a state
of reason, for without reason devotion does not come.”
Warning: “But not too much reasoning, because you do not understand everything until you
reach the Ultimate.” That is, reason must be used correctly, and not for intellectuality. Without
understanding you do not know how to reason. You reason from a wrong premise. Master
explained: “We must have the consciousness of God in our lives. Look at the flower and every
little thing critically. How could it evolve unless there were intelligence there? And this body -this city of cells we are carrying around – who made that? This is how reason brings devotion.”
Think about the wonder of life and the universe, of God in everything!
We will discuss reason more completely under Discrimination. You know the story of “The Bad
Man Who Was Preferred by God”: of the old anchorite who had been dryly practicing his
techniques for 80 years, but without devotion, and was getting discouraged. There was also the
young man who was drunk with wine AND DEVOTION FOR THE LORD. The Lord had his
Messenger test each one for his real devotion by sending this message to each: The Lord is very
busy just now, passing millions of elephants through the eye of a needle. When He gets through
doing this, He will visit you.” The anchorite’s reaction was this: “What He means is that He’ll
never come. Maybe there isn’t any Lord. I’ve wasted my life. I’m through. I am going to resume
my long neglected worldly pursuits.” And he was off. The reaction of the drunken young man
was quite different, however. As soon as he heard the message he began to dance with joy
chanting, “He who can send worlds through the eye of a needle in an instant if He desires, has
already finished passing those elephants through the eye of a needle. Any minute He will be with
me. He shall touch me once and I shall change. All my evil actions and bad habits will be
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drowned in my overwhelming love for Him.” And so he danced in heavenly ecstasy; and soon
found that the Lord was dancing with him and the Messenger. (see Apologue, Prae. 44, 45, 56.)
The devotees who resemble the young man know that all things are possible to God, and that
most understanding lies beyond the intellect and that when the devotee insistently demands the
assistance and presence of God, lovingly visualizing Him and believing in His Omnipresence,
then the Lord will reveal Himself in some form.” (Prae. 46, apologue)
Many devotees have devotion but thwart it with wrong attitude. Some think, “It’s enough that I
have devotion.” It is IF you try to follow the other rules too. Than devotion will counterbalance
the weaknesses. But if you don’t try to follow all the other “necessities” too, you may remain in
delusion. “Not those who say Lord, Lord, but those who do the will of my Father……” (Devotion
without obedience is not honored by God.)
Many think: “How the Lord is favoring me, when they receive divine favors, spiritual experiences
and consolations in meditation, etc., but in this feeling, their devotion is tuned inwards towards
what they are getting. A great test comes afterward when there is no more consolation for long
dry periods. Then they go to the other extreme and thing God has forgotten them, and are
discourage and desolate.
Not what God is giving us, but what are we giving God, is what counts. Are we giving Him
unconditional, complete surrender and love, or do we give with reservations? Devotion must be
tested too.
We must not seek wonderful meditations, experiences, etc. Seek rather to become more worthy,
more perfect in love, more humble. Let this be our emphasis. Master said: “The path to God is
not like a circus.” Don’t meditate for what you will get, or you will be disappointed when it doesn’t
come. Meditate to please God.
Those who feel a little devotion, and then become pleased with themselves for feeling it, should
remember what Master said: “If you love yourself, you can’t love God.”
Then, as we have said before, devotion must be turned in the right direction. There must be
discrimination used even in devotion. Do not think that devotion gives one license to criticize
others, or to be negligent in any way. God is in others. God is in the work we are doing. The
true devotee sees Him in everything.
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Ways to develop devotion:
If we feel we lack devotion, how are we to develop it? Some people lean more toward the
intellectual approach, and depend more on reason. Some people lean more toward the
intellectual approach, and depend more on reason than devotion. However, everyone needs to
grow deeper in devotion and in divine love, so we need to think of ways by which we may gain
the great devotion, which is the first of the “necessities” on the spiritual path.
1. In the first place reason must be used correctly, by seeing all things in their relation to God.
“Intelligence is rightly guided only after the mind has acknowledged the inescapability of spiritual
law.” (Sri Yukteswarji: AY page 131)
2. Whenever desires come, turn those desires to God. Feel that God alone is the object of your
desire, and that it is really Him we love in any form. The objects of any and all desires, restless
attachments to the “playthings” of this world, are all but substitutes for That for which our souls
deeply long.
3. Don’t wait for some special visitation of love. Get busy and earn it. Make the effort. Prepare
yourself to be more worthy of love, more receptive. The practice of the techniques is essential.
Many times I have heard our beloved Master say to a disciple, “Practice your techniques. It is
through the techniques that I can help you.” He has given us these great techniques, but it is up
to us to use them for our
own salvation. The feeling of devotion and love grows in meditation. Do not lose it: nurture it by
your attention. Hold it in your heart after you leave
meditation. Don’t dwell on the thought of
how little love you have, but offer whatever love you feel to God. Then more will come. And
pray, “Lord, teach me to love Thee more; teach me to love Thee more.”
4. Keep in tune with Guru: This is so greatly important. We will have entire lesson on it soon.
But in the practice of the other “necessities,” in “keeping his commandments,” in making the effort
to do what you feel will please the Guru you are working toward attunement.
5. Serve God and Guru: Feel that by your service you are pleasing them. Strive to improve the
quality of your service so that it is acceptable as an offering to God and Guru. Remember the
importance of attitude in any service.
6. Practice the presence of God. We will have an entire lesson on this also, a little later. Just
now, begin to think that it is God that beats your heart; that it is only by
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the power of God’s love that you feel love for anything or anybody, that He really is with you all
the time whether you are conscious of it or not. You will find that giving attention to these
thoughts your feeling of devotion is gradually growing deeper
7. “ Chanting is half the battle,” Master said. We do find our devotional feeling greatly enhanced
through chanting, not only group chanting, but in solitude, and ever silently at timed when the
mind or feelings are disturbed, chant one of our beloved Master’s spiritualized chants which
appeals to you, over and over, silently. You will feel harmonizing peaceful vibrations and love
again welling up in your heart. Try it.
8. Keep the company of devotees. Read devotional things. Seek every opportunity to talk of
devotional matters. Remember, training yourself to keep your attention where you want it to be,
is all-important.
9. Refuse to believe you do not have devotion. It is locked inside you. You have to coax it out of
hiding. Feel that you are a devotee, even now. Act like one. Remember Shakespeare’s words,
which Master sometime quoted, “Assume a virtue if you have it not.” If you long deeply for a
virtue and try to behave as though you had it, it is reality already yours, just needing attention and
a chance to express, for goodness is the true nature of the soul. All things seem unnatural at
first. Remember you have been acting a part, in delusion, for a long time. Now you must make
the effort to behave in accordance with your divine nature. So don’t worry if it seems a little
forced at first. Get into the rhythm of the life of the devotees.
There is a little story of a man in England who played the part of “Charlie’s Aunt” in the theater so
long, he finally thought he was “Charlie’s Aunt”, and he had to be locked away. So we are in
delusion in this mortal life, thinking it to be real. But when one uses the power to bring out
something, which is inside, he becomes that truth.
10. Remember the following quotation by our Master, and apply it to any quality that you want to
develop (from Praecepta):
“Change your thoughts if you wish to change your circumstances. Since you alone are
responsible for your thoughts, only you can change them. You will want to change them when
you realize that each thought creates according to its own nature. Remember that the law works
at all times and that you are always demonstrating according to the kind of thoughts which you
habitually entertain. Therefore, start now to think only the kind of thoughts that bring you health,
abundance, and happiness.”
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“Thinking, reading, and repeating statements of Truth with deep attention will help to clear away
negation and to establish a positive attitude in your mind. Repeat your prayers and affirmations
with deep concentration until you establish a habit of thought, until it becomes as natural for you
to think in the right way as it was previously to thing negatively.”
Paramhansa Yogananda
SRF DISCIPLESHIP CLASS NOTES (continued)
Lesson: Necessities for Success on the Spiritual Path. (in 3 parts)
Part 2
Let us review the list of “Necessities” as given in the previous lesson: (read them)
Go over the list often, learn the list, and think of the necessities” in relation to each other; and
watch yourself to see if you are improving in them, and if you are weak in some of them give
special attention to those. We will discuss each one in turn.
Reread the quotation by Paramhansaji given at the end of the previous lesson, changing your
thoughts if you wish to change your circumstances, sine you alone are responsible for your
thoughts and only you can change them.
WILL is the second necessity on the list. The above quotation takes us into the subject of will
power; showing how will can help to develop devotion. Of course you have to use your will in
practicing each of the suggested ways to develop devotion.
Briefly scan the list of necessities, and think of will in connection with each of them.
Master said: “Conscious will means cool, calm, determined, increasingly steady and smooth
flowing effort of the attention and the whole being toward oneness with a definite goal.”
A Praecepturn definition of Will is: “Will is desire plus energy directed toward fulfillment.”
Also from the Praecepta: “An unceasing demand for anything, mentally whispering with
unflinching zeal and unflagging courage and faith, develops into dynamic power which so
influences the entire behavior of the conscious, subconscious, and super conscious power of
man that the desired object is gained. WILL POWER GOVERNS THE UNIVERSE. WITH THIS
WILL WE SHOULD SEEK GOD.”
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You stir up forces; develop magnetism. You know that if you would make a great an effort to find
God as you sometimes use on some small thing, you would get there. Whenever you find
yourself thinking in a negative way, correct your thinking. When you feel tired, instead of letting
down and thinking of how tired you are, concentrate on the energy flowing into your body and
renewing your strength. Whenever you feel negative in any way, take hold of the opposite
positive thought instead. You will find it will make a very great change in you.
There is a misunderstanding by some people regarding Will. They misunderstand the scriptural
quotation, “Let Thy will be done.” They think it means to just sit and wait instead of actively
working toward a goal. We must use our will all the time, but with all the wisdom at our
command, vitalized by meditation. “Let Thy will be done” is a dynamic saying. Without will we
couldn’t even move. Without willpower God cannot be found. Master said, “If you make up your
mind then like a flame, everything will be burned up in your path.” Make up your mind. That is
the whole battle. And never give up. Like the little frog in the milk pan. It is said that even death
itself will sometimes stand still for a powerful will. Will power can carry through even
unconsciousness. Never give up; and although that is a big order sometimes, it is still worthwhile.
WAYS TO DEVELOP WILL: No matter what tests come, no matter how hard the path seems,
just keep on. Don’t let the thought of failure ever enter your mind. Don’t dwell on difficulties or
the distance to the goal; just keep on step by step, bit by bit, with unswerving determination. The
future takes care of itself because you take care of the present. If fear enters, don’t reason.
Divert your thoughts to something positive. Don’t give energy to fear.
Don’t say you will try to do a thing. DO IT. Exercise your will everyday by deliberately doing
something you do not feel you want to do. Start in and do something you always thought you
could not do. Do IT! Don’t take too big a thing to begin with; but make up your mind, and do it.
The next time it will come easier. People only fail because they give up. Do one thing after
another that you always thought you couldn’t do. You will find your life change greatly.
Then think how can you race toward God when you use all that wonderful God-given willpower to
find Him! To do His work; to LET His will be done through you. Lazy persons think that just by
prayer God will come, but it takes WILL for true prayer. Remember that in your wisdom guided
will is the will of God. Use your willpower to develop each of the Necessities.
Now we will discuss DISCRIMINATION, which is next on the list of Necessities. One reason for
many failures on the path is lack of discrimination. One should earnestly seek to develop it,
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guiding it with devotion. Discrimination is the ability to distinguish right from wrong. It becomes
more and more finely developed with practice.
One who thinks learns his lesson more quickly and does not repeat mistakes. One will progress
much more rapidly if one becomes very thoughtful. Think deeply. Be deep. Be very honest with
yourself. Don’t expect answers to come from others too much. Try to find them within yourself
before you question others. In our own experience with our beloved Guruji, we did not have
classes in discipleship. We learned from experience as we went along, day by day. Even when
we had some very severe problem and felt we must talk with Master about it, we would not have
the chance to do so, even in very serious instances sometime, it would be that way. But the
pressure of the thinking we did, the association with the blessed Master and still being unable to
discuss our problems, we did, through devotion; through the desire to do the right thing, to please
him; always thinking of Guru and of the work above our personal desires and individual needs; by
eliminating the selfish element, we learned to find the right way; and discovered the unimportance
of many things which had heretofore seemed important to us. Discrimination, of course we made
many mistakes. It takes time and practice. The thing is, be thoughtful, and make the effort.
Learn from mistakes. Try to see things in their relationship with God and truth, and from the
lessons we have learned. If we have really learned a lesson, it becomes a part of our
consciousness, not just a mental concept.
Let everything remind us of Divine Mother. Master was like that; even in little things. When he
heard the “Jingle Bells; sung to him by the disciples, he cried out, “Racing through the skies to
God, listening to the astral bells.” Another time someone gave him a mechanical top. He spun it
and listened and to him the sound was like OM. Everything reminded him of spiritual truths. And
so it is when we develop discrimination and devotion side by side, inter-related. When a man is
hungry, everything reminds him of food. So when a man develops discrimination and devotion,
everything reminds him of God. Learn your lessons. Don’t be like the little donkey, which kept
dumping from its back its load of laundry, and receiving beatings from its master for doing so. It
never learned the relationship between its behavior and its punishment. So many human beings
never learn the relationship between their actions and their suffering.
Now, you are here. Feel that this is your home. Convince both your mind and your heart of this,
then nothing will sway your loyalty to your mind and your heart of this, then nothing will sway your
loyalty to your SRF home. As you think and feel this deeply, nothing external will sway your
loyalty to this your real home. You will be less apt to unthinkingly say things, which might
adversely affect others if you are loyal to your home. You’re thinking and feeling have to be right
and good. Then you will express yourself in a positive way. If there is negativity inside of you, it
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will inevitably come out in your words and behavior. You can’t hide it. It leaks out. Be loyal all
the way through.
Remember, all things and situations are neutral in themselves. Our interpretation and reaction
make them food or bad for us. It is our reaction toward them that is important, that tells whether
we gain or lose from the experience. Be deep, discriminative, and thoughtful -- with devotion.
And if your reason gives you a negative reaction, doubt reason first of all. Remember our
discussions about reason. And be more and more like the saint who, when his critic died and
someone said. “Your enemy is dead,” he replied, “I am lost. My best friend is gone. He told me
what my faults were.”
Then there was the devotee in an SRF colony who left because he could not get along with
someone in the colony. He got employment outside, and found himself associated with five
others persons who had the same traits as the one person he hated in the colony. So we can’t
run away from ourselves. We must learn to get along with others. Learn to be a peacemaker.
This is one of the very important lessons to be gained from the life here.
When you meet a puzzling situation, ask yourself thoughtfully, “How should I feel and think about
this? Get beneath the surface; especially if you feel any resistance or antagonism. Especially
examine this. In disturbing situations always ask yourself, “Why did I come here?” Don’t let
anything distract you from your goal, your deep purpose in being here. All things will test you. Be
strong; be sure and true to your spiritual purpose. In this way you gain control and balance,
mastering fine and subtle discrimination.
The thing is, think of everything in its proper relationship. Is anything worth disturbing your
peace? Don’t think too much about personalities; whether pleasing or unpleasant. Just look to
yourself. Make God the only important thing in life; THEN everything will fit into proper
proportion.
How little praise and criticism means; and whether one is in the spotlight or quietly in the shadow.
When we receive praise it is well to think of the many ways we are remiss in this thing for which
we are being praised. Praise is a challenge. It we feel puffed up about something we very often
get a test in that very soon and it shows us up to ourselves.
And about criticism, if we take it constructively it is very helpful. We usually know in our hearts
whether or not it is justified, if we are thoughtful and honest about it. We must be alert and
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examine ourselves to see if the criticism is just. When you receive a jolt and want to run away,
think how it really would be to be out in the world again.
Worldly people are kept going by the strength of their hope. But a devotee who falls into delusion
soon realizes that he has fallen for just a dream. He knows that he cannot again find the
happiness that worldly people feel; because he has learned that true happiness is not to be found
in worldly pursuits. Therefore he does not have even that hope which sustains worldly people.
The soul will always be giving him a little kick. “If the salt hath lost its savor, wherewith will it be
seasoned?”
Remember, devotion is the most important of the “necessities,” but even in devotion there must
be discrimination. In compassion for others, in helping them we have to use discrimination or we
might do something harmful to them instead of helpful. Suppose a destitute person asks for
some money. If we give a little money thoughtlessly and go on our way, that person might use
the money to his own harm. But if we instead give some good food for the body, some good
thought for the mind toward helping him help himself toward a better condition; some thought for
a lift to the spirit, then we are using discrimination in our compassion. But as Master used to say,
“The starving person must first be fed before he is ready to receive for the mind and soul.” Use
kindness and discrimination doing service for people. One’s words and behavior will change as
one develops both devotion and discrimination.
DISCRIMINATION IN SPEECH IS AN IMPORTANT PART OF DISCIPLESHIP AND BELONGS
UNDER THE SUBJECT OF Discrimination.
We should remember the great example of Sri Yukteswarji as described by Paramhansaji on
page 113 of the AY: “His every utterance was measured and chiseled by wisdom. A sublime selfassurance marked his mode of expression. His thoughts were weighed in a delicate balance of
discrimination before he permitted them an outward garb.”
Regarding those things of importance in speech let us head the list with SINCERITY. This is the
heart of it, but sincerity must be balanced with many other qualifications. Volumes can be written
on speech – the power of the spoken word. We will touch on certain aspects which pertain to
discipleship. Sincerity of speech should stem from heart, mind and spirit.
To disciples newly entering the path of renunciation, this is important, but it is also for those of
many years in discipleship. Watch your speech earnestly from the beginning and you won’t
become “antiques” who never change, as Paramhansaji referred to those who clung to old habits.
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Think, in everything we say and do, of its relation to SRF, to the work here. Any words or acts
are wrong if they would be of adverse and negative nature. Think always – God first.
During the coming week, particularly try to practice using your WILL and DISCRIMINATION all
through each day.
Next, ATTUNEMENT WITH GURU
As we follow the Law with Devotion, we will find that we are approaching attunement with our
beloved Guru. In our association with our Guruji we sometimes found ourselves unable to please
him no matter how we tried. Then we often found if we would meditate and get in tune with
Divine Mother, we would find ourselves again in tune with Guruji. He would know if we did not
meditate enough, and he would teach us in that way. This is a very important subject and we will
give an entire lesson to it a little later, so will not discuss it further just now.
PRACTICING THE PRESENCE OF GOD
This also needs an entire lesson, which we will have a little later. But begin to think that God is
really with us always, and try to keep this in the back of our consciousness all the time.
GOD RESPONDS TO LOVE AND LAW. In this phase of discipleship we are dealing with the
LAW, so we need to mention some DON’TS as well as DOES.
DISCARD WORLDLY HABITS of flippant light speech; critical, sarcastic, cutting, flattering, and
uncouth unfitting language. Especially watch flippancy. You do realize the harm in the flippant
remark. It would be helpful to teach you to make a list of the speech habits you need to change.
Then watch yourself. Write the opposite positive quality that you desire to acquire, and work
toward that.
MEDITATION, EARNESTNESS, DEPTH OF EFFORT, these will automatically cauterize wrong
habits, but remember; it takes both LOVE AND THE LAW. Develop watchfulness,
thoughtfulness; kindness of heart – not flattery – flattery has many prompters, such as ego.
Watch this. Be sincere.
PURITY. Purity of heart and consciousness reflect in speech. REVERENCE FOR THE NAME
OF GOD. Let not the uncouth word soil the lips, which utter Divine Mother’s name!
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BE LOYAL IN SPEECH. Don’t indulge in idle talk, gossip, and hearsay. Be careful to not twist
what you do repeat. Keep silent on matters that do not concern you. Be quick to defend ideals,
and don’t concur by your own silence when others attack such ideals. Don’t discuss inner
matters of SRF with those who live on the outside.
Remember the quotation from the Hindu Scriptures as given on page 121 of the Gita “In shallow
men the fish of little thoughts cause much commotion.” Be circumspect in speech. Your attitudes
come out in your speech as one time or another. Our beloved Master always had the perfect, just
right answer to and for any and every occasion.
Watch out for the delusive challenge: “Say what you think, be yourself.”
Think! Thoughts are various as the breezes; what is their source: And which self are you going to
BE? Your worst self? Or your true divine self? Think this over. The popular version for being
one’s self seems to be the worst self. But we know better. Be your divine Self. Balance
discrimination of speech! A vast ambition, but you can improve.
Quote from AY, page 113: “Sri Yukteswarji was incapable of striking a pose or flaunting his inner
withdrawal.” And on page 121: “His only “marvelous” aura was one of perfect simplicity. In
conversation he avoided startling references; in action he was freely expressive.”
Notice this simplicity as regards other great souls. Proper demeanor reflects SINCERITY,
SIMPLICITY, MODESTY, and GUILELESSNESS: never ego consciousness and desire to flaunt
and appear self-righteous in the eyes of others.
Jesus cautioned about loud prayers, and counseled to pray to the Father in secret.
Remember “As a man thinketh IN HIS HEART SO IS HE” – not as he parades before the public –
which can be sheer hypocrisy.
However – here is a fine point, and Master referred to this and quoted Shakespeare:
“Assume a virtue, if you have it not.
That monster, custom, who all sense doth eat,
Of habits devil, is angel yet in this,
That the use of actions fair and good
He likewise gives a frock or livery,
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That aptly is put on. Refrain tonight,
And that shall lend a kind of easiness
To the next abstinence; the next more easy;
For use almost can change the stamp of nature.”
Hamlet, Act III Scene IV
Master said this of it, - that if it is a virtue that you SINCERELY DESIRE TO ACQUIRE, from your
heart, then it is not hypocrisy to ASSUME IT – the outer behavior and the deep inner good desire
for that virtue will meet and become a sincere true virtue and a part of you. In reality it was a
deep seated good tendency in the first place, covered up with wrong habit; so what you have
done was to tear off the outer garb of delusive bad habit and free your good divine self to the
performance of good action.
MAKE UP YOUR MIND TO CHANGE YOUR BEHAVIOR, and DO IT NOW, YOU CAN.
If a fault is brought to your attention in one way or another, - just quietly correct yourself; you don’t
need to admit the fault, sometimes you weaken yourself in the eyes of others. Master said, by
admitting it; but just change, and go on. This brings inner happiness and freedom. Others will
think – well I was mistaken, he/she isn’t like that at all. Correct yourself and forget it. Don’t brood
about it or worry about what others think. It is ended when you modestly make the needed
correction. And if others do know, they will think better of you because that is what we are all
here for – to correct and improve ourselves. So watch your speech habits too.
But now, one thing; as we are discussing this in a general way, don’t keep thinking that this
concerns someone else. THIS MEANS YOU. Don’t look at your neighbor. Be concerned only
with yourself. Some people – in fact most, are too quick to pass over these general suggestions
for improvement thinking, well, I’m not guilty of that one. Are YOU SURE? You think you are not,
but you can’t see yourself as others see you. So don’t take a chance. Decide that you are going
to watch yourself and consciously make certain that you are expressing the positive good
behavior and good speech that you think you are. Watch it. Be thoughtful. Don’t go on making
the same mistakes. Be watchful and introspective and constantly sure you do improve your
attitude, habits, speech, and behavior. DON’T BE AN ANTIQUE – a psychological antique, as
Master used to say. Unfold like the lotus in consciousness born of meditation and right action.
Your true self will shine through without any posing; through following both LOVE AND LAW – IN
EVER MORE DEEPLY LOVING Divine Mother.
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And now – remember one thing in your life here: ALONENESS is one of your most precious
possessions.
Our lives are filled with activity, some group activity, hours of group meditation – all of great
importance, wherein the weaker ones are strengthened by the stronger ones. Yet – when others
are wasting precious moments or hours in light conversation, joking, in meaningless laughter,
YOU BE ALONE.
Deeply assimilate – don’t spill the milk of mediation. You have to spiritually digest and assimilate
that milk of meditation. Greatness grows in aloneness. Aloneness is the price of greatness.
Always remember that. Don’t let the pearls of wisdom run out through restless fingers. You are
here for one purpose aren’t you? Be one-pointed about it. You are not here to cater to the
restlessness of any other person – to give strength to their restless excitement by joining in with
it. BE YOURSELF. Be strong; follow your ideals. God first. GOD ALONE.
Don’t ever feel lonesome. If you are blessed by having time alone – don’t feel sorry for yourself.
It is God’s opportunity. Find Divine Mother’s love, and you will never be alone again. You will
never be left out. All good associations will come to you. You will be a divine magnet; CHANGE
YOURSELF and everything will change in relation to you. Divine Mother’s love is the most
powerful magnet in the universe. Having that love you have everything. Give Her your love
unconditionally. Serve Her unconditionally in all who need your help. As St. Francis embraced
the leper, so do you serve Divine Mother in the lowliest; unconditionally. If you WITHHOLD, then
you are conditioning your love for Her. Don’t place such obstacles in your own path to Her. You
will find, as the scriptures say, “My yoke is easy, my burden is light.” My YOGA is easy. My
burden is made easy by love and willingness.
Instead of waiting for the shock, which necessitates violent change, change yourself peacefully,
quietly. One thing you can’t do is remain the same. You deteriorate – get more out of tune; and
feel that everyone is picking on you. Get in step – all is well.
Saying NO is a very bad habit. Watch this. Remember Sister Gyanamata, “Say yes, and make it
snappy. I’ll figure out later how I’m going to manage to do it, even if I can’t at the moment. But say
YES, I’LL DO IT.”
In this TV $64,000 question, it seems that if a person decides not to take it, the question is always
kept secret; it is never told, because it would make a person feel so bad if it should be an easy
one he could easily have answered.
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It reminded of what Master said about certain disciples who left the path. That it would have been
only a very short time until the particular phase would have been over, and the disciple would
have been secure and settled in the life here, he said. But those who left the path do not know
this. Struggle and heartache is their portion because they did not endure just A LITTLE LONGER.
You don’t know; but make sure, never giving up. It is not the one who begins in enthusiasm, but
the one who goes on to the end, that KNOWS he/she has renounced nothing, but has gained the
kingdom of all Joy and Happiness eternal in Divine Mother. KEEP ON. [Triple underlined, in
pencil or pen.]
SRF DISCIPLESHIP CLASS
GURU AND DISCIPLE
RELATIONSHIP
Read Whispers #24: MY GURU.
ATTUNEMENT WITH GURU is one of the necessities listed under Necessities for Success on
the Spiritual Path.
In the West, the importance of the guru-disciple relationship is over-looked; one great reason
being that it is not understood. Even the more familiar word disciple is not understood. Who were
the disciples of Jesus, for instance? Those who followed the discipline of Jesus. There are
several references in the Christian Bible to this relationship as a necessity for communion with
God. Paramhansaji frequently explained that a disciple is one that follows discipline. Whose
discipline? Certainly the blind cannot lead the blind. Neither can a human being steeped in
delusion go on alone, as many think to be able to do. One cannot become a surgeon without
studying under experts in surgery; no one can become a pianist without studying under a pianist.
The same principle is involved in one’s quest for God. Without the discipline of following a true
guru one may not find God.
The word Guru comes from Sanskrit, GUR, “to raise, to uplift.”
There is a story of a guru who told a disciple to go on a pilgrimage to the holy places in
India. The disciple obediently walked three times around his guru, sat at his feet again, and said:
“I have finished my pilgrimage, Master. We in SRF have a similar conviction that all the holiest of
India has come to be with us in our own blessed Guruji, Paramhansa Yogananda, and in his
teachings, of which he himself was the living example and authenticity personified.
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Man comes to understanding through many stages.
1. The world as the guru. Man is driven by suffering and hard knocks, to learn life’s lessons, even as
a child learns, by the pain of being burned not to touch a hot stove. So man learns many things
by experience alone.
2. Man begins to wonder about God. He seeks some answer to the riddle of existence; he wants to
know the reason for suffering. He begins to try to satisfy his mind. He studies with various
ordinary teachers. But even when laden with theological theory his heart is not satisfied.
3. Finally, he is drawn to one who knows God -----when the desire within him becomes very intense.
There is a saying, “When the devotee is ready, the guru appears.”
Some of us have had the answer from Paramhansaji himself. When we asked him, “Why didn’t I
find you sooner in this life?” he simply said, “You were not ready.”
Paramhansaji himself, as the young Mukunda, began in very early boyhood to search for his
guru. This search led him into many experiences, tested his perseverance, and brought him into
association with some saintly souls as well as with some teachers of lesser spiritual attainment
but unusual powers.
Note: In all cases, in the ultimate sense, it is God who is the Guru: First, through His Law; second
through books and teachers; third, through the most direct channel possible, a guru. Lesser
teachers turn one to themselves. A guru’s wish is only to turn devotees to God; to lift them up to
his own stature of spiritual realization.
Example: the life of our own beloved Guruji.
Shankara wrote (see AY, page 96 footnote, paragraph 4): “No known comparison exists in the
three worlds (that is, the physical, astral, and causal worlds for a true guru. If the philosopher’s
stone be assumed as truly such, it can only turn iron into gold, not into another philosopher’s
stone. The venerated teacher, on the other hand, creates equality with himself in the disciple that
takes refuge at his feet. The guru is therefore peerless, nay, transcendental. (Century of Verses,)
1) There may be many teachers until the guru is found; but once he is found, there must be
loyalty only to him. This is forever. It is the inexorable decree of God. “No man cometh to
the Father, but by me,” Jesus said (John 14:6). Paramhansaji frequently quoted these
words in explanation of the necessity of a guru.
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He that spurns his guru actually spurs God. Because he spurns the true channel, the true
messenger APPOINTED BY GOD. In this world of change, people are inclined to be very fickle.
They change friends, wives, husbands, etc., according to whim; and some persons think they can
change gurus too, but this is not so.
What is a guru? Read again Paramhansaji’s homage to his guru, in Whispers, #24: wherein he
refers to him as “The spoken voice of silent God, as the divine door leading to the Temple of
Salvation,” as one “Come to spread Wisdom’s glow over the path of my soul.” A guru is a true
reflection of God.
In a true guru the following signs may be observed:
2) Eyes are still and unwinking, whenever he wants them to be.
3) By practice of yoga, the breath is quiet without forcibly holding it.
4) The mind is calm without effort.
If a man’s eyelids blink continuously, and he breathes heavily, and his mind is
like a butterfly, do not believe him if he says he is in Cosmic-consciousness. One
cannot sleep while running. A restless person cannot know God.
A guru can only be developed by years, incarnations of mediation. The personality of a guru is
marked by the following traits:
Intuition
Absolute wisdom, omniscience
Even-mindedness, or freedom from moods
1) Fearlessness
2) Sincerity
3) Calmness that is natural, without effort.
4) Self-control
5) Ability to still the body, without effort
6) Ability to still the breath, without holding the breath.
7) Every ready to help spiritually.
8) More meditative than studious.
9) Face reflects ever-new bliss.
10) Speaks from Self-realization and not solely from book-learning:
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(In regard to book-learning, read from Chapter 12—“Years in My Master’s
Hermitage” beginning with “Quotations there have been in abundance,” after Sri
Yukteswarji’s remark to the pundit, “I am waiting to hear you.” Read that and next
two pages, which include Sri Yukteswarji’s stress on the “futility of mere book
learning”: “Sacred writings are beneficial in stimulating desire for inward
realization, if one stanza at a time is slowly assimilated. Continued intellectual
study results in vanity and the false satisfaction of an undigested knowledge.”
And, “Wisdom is not assimilated with the eyes, but with the atoms. When your
conviction of a truth is not merely in your brain but in your being, you may
diffidently vouch for its meaning.” And, “A university degree…is not remotely
related to Vedic realization.”
11) Enjoys God-communion through Self-realization and not through imagination. (In this
regard, refer again to the previously mentioned pages, […..] to Lahiri Mahasaya’s
query, “Do you know the Bhagavad Gita?” Sri Yukteswarji replied, “No, sir, not really,
though my eyes and mind have run through its pages many times.”
Re the guru’s wisdom: Sometimes because of the very simplicity of Paramhansaji’s remarks, their
wisdom was not at once apparent to the person to whom he addressed them. However, if kept in
mind, the time would come, possibly long, long afterward, when the truth of Master’s words would
suddenly flash forth in the mind of the receptive devotee. For this reason, disciples learned to
take careful mental note of every utterance of the beloved Master.
Re readiness to help spiritually: We disciples found that on many occasions when he would
permit no mention of organizational or business matters, if we could convey to him that we
wished to ask a question in regard to spiritual matters, he immediately gave his attention and
would listen, and then discourse.
Re self-control: we observed that in one moment Master might be engaged in fiery discussion,
with flashing eyes and most powerful demeanor; and in the next instant he would turn to another
matter with eyes of the most heavenly calm and sweetness, revealing that within he was calm,
unruffled.
Thus, a guru most perfectly manifests the qualities of God. Through his example, one begins to
understand something of what God is. God begins to be a reality to the devotee. Through the
guru’s example, virtue becomes a practical reality that the devotee feels it within his reach to
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attain. Through the guru’s example, the devotee begins to understand with what ATTITUDE he
should approach God.
Then through attunement with guru, the devotee begins to attract his qualities, to be aware of the:
and to absorb the, to make them part of himself.
“Mountains cannot be your guru.” The saint Ram Gopal Muzumdar said this to the young
Mukunda. Read about Master’s experience with Ram Gopal as he related it in AY, Chapter 13.
This was the occasion of this attempt to “achieve divine communion” by escape to the Himalayas,
after he had entered Sri Yukteswarji’s Hermitage. Master was journeying to Ranbajpur to meet
the “sleepless saint,” Ram Gopal Muzumdar. Ram Gopal, because of the earnest sincerity of the
young yogi, did not let him “go empty-handed” from his search. “I will do something for you,” he
said, and bestowed upon Mukunda a sacred spiritual experience, through which he was healed of
a pain in his back that had troubled him for years. The saint’s advice to the young devotee might
well be given to anyone that thinks he must go to one place or another, always searching for a
place in which to find God. Ram Gopal said, “Are you able to have a little room where you can go
and be alone? That is your cave. That is your sacred mountain. That is where you will find the
kingdom of God.” He added, “Mountains cannot be your Guru….You are running away from your
Master. He has everything you need.” And so the young devotee returned to “the Himalayan
presence” of his Guru, who spiritual stature he had not yet fully surveyed, having been with him
only six months, as he explains.
A guru, walking, talking, living, IS A PROOF OF THE SCRIPTURES. The formula H2 SO4 is not
the acid itself; similarly, scripture is only a formula. The living proof of scripture is the GURU. One
can argue with the scriptures; but not with the guru, who is the living essence of spiritual truth.
Who can be a guru? He is not self-chosen, but endowed by someone else who is himself a Godrealized guru---a God-guided guru—hence, he is chosen in reality by God.
The story, “A King’s Search for the Knowledge of God” (K-7, 8, 9), exemplifies the part a Guru
plays in the life on one who searches for God:
King Bharata sought knowledge of God, and thought he could force someone to give it to him. He
called in the high priest, who had to confess he was only a theologian and not a master.
Nevertheless the king demanded that the priest reveal God to him in seven days, or – off with his
head! The priest’s son, Ramana, who was looked upon as a half-made unbalanced person,
advised his father to deliver a message to the king, to the effect that if the king would do all
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Ramana asked of him, he would give the king the desired wisdom. The king agreed to do so. The
son arranged for a meeting place. Ramana then ordered the king to do exactly as told, and
proceeded to find securely both the king and the priest to separate trees some distance apart.
Then Ramana said: “Your Majesty, please address my father in the following words: ‘Royal priest,
you and your forefathers have been maintained by the state treasury for rendering religious
services to the royal line. Now, according to my royal decree, I grant you seven days from the
present moment to extricate yourself from your present plight and to release me from my own
bondage.’”
The king mechanically repeated the statement, meanwhile gazing at the securely tied priest.
“Your Majesty,” the priest cried out, “how can I release you from bondage when I myself am
bound?”
The absurdity of the demand was then apparent to Bharata, who then said: "It is ridiculous for me
to ask your father to release me when he too is bound. Let me out of this predicament!”
The way was now clear for the son to bring home the whole point of the experiment, and he
asked the king to wake up and understand the meaning of the little drama; and explained that it
was not his father that could release others from the bondage of ignorance, since he himself was
still in the bonds of delusion. “It is I,” Ramana went on “that am spiritually free that can unbind you
both – not only from these tree trunks, but also from the tree of life.”
Bharata then gratefully acknowledged the wisdom of the lesson, and the saintliness of Ramana,
and reverentially and humble, begged to be accepted as a disciple, and promised to do
everything Ramana asked UNTIL HE FOUND GOD. For King Bharata realized at last that only an
already free soul can liberate another form the bondage of delusion.
This story point out to every SRF student, and to everyone else that longs for the realization of
God that “only a deep and thorough study of truth, as found in the scriptures of East and West,
under the guidance of an enlightened teacher can lead the spiritually blind from the darkness to
light. And such study is valuable only when the teaching is practiced in daily life.” Otherwise one
is sidetracked into dogmatism, sectarianism, and extremes of credulity and skepticism in the
course of his search. It is essential follow the teachings of a true guru. Therefore we who have set
our footsteps on this path should remain loyal and attuned to Christ and the great Gurus that are
behind SRF, the great ones that have given it to the world. If we are true and loyal, and follow the
straight (i.e., direct) and “narrow” way, we will find, as our beloved Guruji has promised, that
through our spiritual receptivity, prayers, and spiritual efforts at meditation, we will ultimately be
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loosed from the bonds of ignorance, and will be set free “in the kingdom of heaven.” For this
reason it is said in the scriptures, “Seek y FIRST the kingdom of heaven.” For it is only when one
can see with the eyes of the soul’s intuition, that all things else are seen in their proper proportion.
This true spiritual freedom is found through attunement with the Guru.
FEW KNOW WHAT FREE WILL REALLY MEANS
To be compelled to do things by instinct or habit is not freedom. To be good, just from habit, is not
freedom either. Your “goodness” has to be tested in the fire of the most subtle situations, which
reveal whether that goodness is of the soul, or a cloak of habit.
When the will is perfectly free to choose good instead of evil, anytime, anywhere, under all
conditions of stress and strain, when the will can be guided by the highest spiritual intuitive
discrimination, THEN ON IS FREE.
But UNTIL then, the way to that freedom is attunement with Guru, with the wisdom of the Guru.
The Guru is free. He knows what is for our highest good. Obedience to a God-realized Guru is a
far different thing from mechanical obedience to an unspiritual guide. The blind cannot lead the
blind. Obedience to one’s own conscience may or may not be intuitive. Conscience may be, and
often is, colored by custom, environment, and background. Remember, a true Guru disciplines a
disciple ONLY UNTIL THE DISCIPLE CAN GUIDE HIMSELF THROUGH HIS OWN SOUL
WISDOM.
If a disciple is to obtain the highest benefit through a Guru, then there must be unconditional
obedience given to the Guru. In this connection one disciple said to Master, “Even when I think
you are wrong?” Master’s reply was “Yes, because one cannot always see through to what is
guiding the Guru, whose will is always guided by wisdom.” Subtle lessons are taught in subtle
ways, which are not apparent to a disciple until intuited.
HOW CAN YOU KNOW YOU HAVE FOUND YOUR GURU?
He must manifest the signs of a guru mentioned previously, under the topic, “What is a Guru?”
Usually, or often, there is instant recognition. Sometimes it takes more time for memory to
awaken. You will recall the first meeting in this life between our Master and Sri Yukteswarji, as
related in Chapter 10 of AY wherein Master writes, “...instantly and anciently familiar he seemed.”
How those words describe what many of us felt at our meeting with our own beloved guru,
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Paramhansa Yogananda! And others have felt the same thing when they first came across AY
and began to read it; or the same with any of his writings and lessons: “instantly and anciently
familiar”! How blessedly so. Some devotees have expressed it as being almost instantly a feeling
of “coming home” after long wandering. Others have had revealing experiences in their inner life
by which they recognized the Guru when they saw him or his photograph, in this life.
One thing is certain, --the guru always knows his disciples. Sri Yukteswarji made this known in his
beautiful words of greeting to the young Mukunda: “O my own, you have come to me! How many
years I have waited for you!” Our own beloved Master also made his recognition known to many
of his disciples are he garnered them from all parts of the country and of the world in his years of
travel, and as many came to seek him from far and wide. Many of us could relate the truth of
these words, in our own personal experience.
DOES A GURU NEED A BODY IN ORDER TO HELOP HIS DISCIPLES?
This is a poignant question that many devotees have asked since the mahasamadhi of our
beloved Paramhansaji.
It should be pointed out that even while the beloved guru was here in the flesh, most of the help
he gave was from the spiritual side. A certain disciple was always taking pictures of Master. One
day Master said to him, “Learn to know me in meditation. You will know me much better then.”
Sister Gyanamata was never disturbed or lonely by Master’s absences, nor over-elated by his
physical presence. When other devotees were excitedly crying, “Master is coming,” she would
quietly say, “He is always with me,” with peaceful joy in her eyes.
And so it is true that the relationship must be found on the intuitional plane, even in the time
during which the guru inhabits a fleshly body. But a guru must be one who has, in a period of
earthly time, lived his teachings, that is, been a living scripture among men, that they might
witness truth, in him; and see that it is not a myth or impracticable theory, but living reality, and
ultimately attainable by those who unceasingly MAKE THE EFFORT.
Guru develops one along the lines of the disciple’s natural inclination.
AY Chapter 12: Sri Yukteswarji seemed cold, but when the young disciple Mukunda tuned in with
him, Mukunda found his own devotion increasing. He describes it thus: “My own temperament is
principally devotional. It was disconcerting at first to find my guru, saturated with GYANA but
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seemingly devoid of BHAKTI (Gyana is wisdom; Bhakti, devotion), expressed himself chiefly in
terms of cold spiritual mathematics. But, as I tuned myself to his nature, I discovered no
diminution, but rather an increase in my devotional approach to God.” So, the personality of the
guru, for all its beauty, is not the Reality. It is to lead us to the inner Reality.
MUCH HELP CAME ALSO FROM HIS WORDS, in personal counsel, which we do not have now.
BUT WE STILL DO HAVE HIS WORDS. He told us that when he was gone, his words, his
teaching, would be the guru. Also there are those disciples whom he personally trained for many
years: Through them, he speaks and helps those who come later. The personalities of these
disciples differ greatly too. He said this of a group of them: “Each one is completely different from
every other one, but each one is a perfect jewel in its place.”
We also have intuition which, when developed more and more, reveals inwardly what Master
wishes conveyed to us.
Master is more here, spiritually, than before. We no longer depend on his physical presence,
which was, in a certain way, a barrier. It reminds one of Jesus’ words, “It is expedient for you that
I go away; for if I go not away, the Comforter will not come; but if I depart, I will send him unto
you.( John 16:7) And in John 14:26, Jesus says: “the Comforter, which is the Holy Ghost, who my
Father shall send in my name (vibration), he shall teach you all things, and bring all things to your
remembrance, whatsoever I have said unto you.”
In a footnote of AY, Chapter 12, it is explained that the Blissful Comforter (AUM) is heard in
meditation and reveals to the devotee the ultimate truth. So we see how perfectly God has
provided for the time AFTER, when the devotee’s full realization may blossom through his
attunement with guru through the guru’s teaching, and through the Holy Ghost in meditation, as
the consciousness becomes one with AUM.
Many of us can testify to the immediacy of the response to our need by our beloved Guru, in both
small ways and big, and in such a manner that there is no shadow of doubt in the mind of the
devotee; and the heart is melted in the KNOWING that indeed, not a sparrow falleth without the
knowledge of the Father!
HOW TO TUNE WITH MASTER?
1. Establish right relationship; this must be on the intuitional plane, not outer.
Unconditional obedience
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Unconditional love
When a certain disciple (Bro. Kriyananda) first met our beloved Guruji Master related to
him a story about Sri Yukteswar, who said to Master, “Give me your unconditional love.”
Master replied, in effect, “How can I, if I find you anything less than a Christ?” To which
Sri Yukteswar replied, “I don’t want your love. It smells of selfishness.”
We must remember that a guru’s love is unconditional. Any condition is erected by the
disciple himself. We must realize that the guru is the messenger of Infinite God; and God
IS love.
P.Y.: “Once the true relationship of guru and disciple is firmly established, there will be no more
blind spiritual groping, roaming, or parting because of admonition on the part of the guru.” The
disciple must learn to recognize that the hand of God is in all that the guru does. You recall the
story Paramhansaji used to tell, of the Guru who threw rocks at his disciples. Those disciples that
reverently picked up the stones and took them home found they were gold nuggets. And so it is
with any admonition on the part of the guru, albeit fiery or thunderous in nature. The guru
sometimes finds it necessary to “purify in the fires of severity,” and by “blunt assaults on the ego.”
For “humbling blows to the vanity” are frequently essential; for as Master remarks on page 126,
AY, Ed 7: “The hard core of egotism is difficult to dislodge except rudely. With its departure, the
Divine finds at last an unobstructed channel. In vain it seeks to percolate through flinty hearts.”
And Master describes this rude dislodging thus: “I sometimes felt that, metaphorically, he was
discovering and uprooting every diseased tooth in my jaw.” And so we found that, even as Master
described his guru’s intuition as penetrating, so did we find this just as true in our own discipline
from Paramhansaji; and many a diseased psychological tooth did he dislodge. We witness the
departure of many who could not take these rude jarring blows to the ego. A little discipline, and
they fled. One must learn to take admonition, which must sometimes be very firm indeed! Master
described the sensitive ego in this way, “As long as one can get ‘hurt feelings,’ that means there
is a sick spot on the ego which must be healed.” The intuitive finger of the guru inevitably finds
this ‘sick spot,’ and the resulting pressure causes suffering until the devotee “learns the lesson,”
lets go of that particular mental or psychological “quirk.” Thus the healing light of understanding
may flow in, and there is never pain or pressure on that spot.
There is another story about a disciple that criticized the guru because the guru did things which
he would not permit his disciples to do. This guru, Saint Sananda while traveling on foot with a
group of disciples, accepted a meat dinner in the home of a farmer, while insisting that his
followers subsist on fruits, herbs, and vegetables. He maintained that “meat-eating was not good
for the morally uncontrolled and mentally weak individual, whereas a vegetable diet has a calm
effect upon uncontrolled, emotionally-disposed novitiates.” After the meal the long and tedious
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march was resumed, with the saint always ahead, exhorting his lagging disciples to walk with
more speed and cheerfulness. One follower, Markat, was openly critical of the guru who trod on
with vigor after his meat dinner, while expecting his disciples to be equally energetic on a diet of
the lighter foods. So Saint Sananda proceeded to exemplify a lesson to them. He casually asked
Markat if he would like to eat the same kind of food that he himself ate. Markat, his mouth
watering for veal cutlets, answered emphatically, “Just try your food on me and see.” A little later,
while the group tarried around a fiery furnace where, on one side, a smith was cutting some redhot nails, and on the other side a big calf was being roasted, Sananda invited Markat to sit by him
to partake of the same kind of food that he would eat. The saint then picked up a handful of the
red-hot nails and swallowed them calmly, while smilingly but forcefully urging Markat to do
likewise. Markat, then understanding, fell at the feet of his Master and asked forgiveness.
This teaches that one should be careful about questioning the ways of a true guru, who uses
many methods of teaching much needed lessons to his disciples. A disciple that has not yet
learned to master himself is not in a position to judge a God-realized guru. And, while blind
obedience to a spiritually blind teacher is of little value, the willing obedience of a disciple to the
wisdom-guided will of a master lead to freedom.” (Lesson 55, Apologue)
There were those who were critical of our beloved Master because he seemed to greatly enjoy
his food. They little knew how much of the time he fasted, or subsisted on the lightest of
sustenance, such as fruits, nuts, and vegetable drinks. But when he did eat, he enjoyed it; and he
like to have others enjoy with him special foods that he himself sometimes prepared for them.
Then at other times, small portions of the simplest food, given personally from the hand of the
beloved Master, was a banquet indeed to the disciples sitting at his feet; and his spiritual
discourse was the nectar that satisfied the soul.
There is another thing that helps to explain the enjoyment which a Master seems to take in simple
things in one way or another. Master once described his consciousness as being like a giant cone
which widened upward into Infinity, while the lower point was all that touched this material world,
or physical existence. Sometimes a master makes special effort to keep that point of contact by
giving attention to little material enjoyments from time to time. Also Master explained this small
point of contact as being the reason for his disregard of physical pain in his body. He was
conscious of the pain, he said, only as something far down in this pinpoint of consciousness, and
easily forgotten because the greater part of his consciousness was in the infinity of the expansion
of this “cone.” This accounts for the occurrences, witnessed by a few disciples, wherein Master
had received physical injury to his body of such nature as would cause excruciating suffering to
ordinary persons. In several such instances it so happened that it was necessary for him to go
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before the public to fulfill an engagement, or to receive callers. It was witnessed by certain
disciples who knew the condition that there was not a shadow of pain on his countenance, nor
any sign of discomfort. And he told us afterward that he had felt no pain whatever, his
consciousness having been entirely “above” this point of physical contact. To us, this was a
greater exemplification of his greatness than if pain or injury had never touch his body.
2. Read Master’s writings. They will awaken the desire to try harder, and show us ways in which
we can amend our lives to become more like him. Try to live in harmony with his life, and the
ways of life he has shown us. When all disciples in the Hermitage are striving for the same goal, it
is helpful to each one; and especially strengthens those who are weaker.
Therefore,
3. Follow the rules of the Hermitage. In this way, you help not only yourself but each other.
4. Follow thoughtfully and meditatively all the points given as “Necessities of Success on the
Spiritual Path.” Remember, it is not those who say “Lord, Lord,” but those who DO the guru’s will,
who will find themselves in tune with him, and will progress.
5. Give obedience and respect to those who have been placed in charge as representatives of
the beloved Master; particularly with those who are deeply in tune; be ever ready to follow
suggestions for your improvement spiritually or in other ways. They speak from what they feel
Master would say.
6. Don’t expect the blessed Master to do everything for you. “The disciple, who concentrates and
wants to know truth, is the one who really gets the most.” (PY) But keeping in tune with him is
part of the necessary effort.
7. Methods of tuning in:
(a) Call to him at the Christ-consciousness center, and feel his response in your heart.
Keep calling, and ask, “Introduce me to God.”
(b) Chant OM-GURU all the time in the back of your mind, silently.
Always think of pleasing Master, and ask yourself if you are pleasing him if what you are doing or
saying would be pleasing to him; then try to improve yourself more, to be more pleasing to him.
(c) Look at pictures of Master:
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By studying pictures of a saint, one attracts his qualities. He speaks to us through his
pictures. His qualities are imprinted there, and can be made known to us perceptively.
Have articles around, too, which remind you of Master – even colors, such as orange;
and flowers, perhaps. Also have his sayings about where you can see them. They will
often help you in some time of need, by reminding you that he is really saying this to you.
He said it for you. Have his books handy, and read from them frequently. Mark passages
for special times of need or temptation.
(d) At the end of meditation at night, call to Guru at the Christ-consciousness center, and
ask him to guide you. Or, if you have a problem, then when calm, ask Master to show
you how to solve it. Always pray to Master to guide your steps unceasingly. And pray, “Is
this what you want? Help me to know what you want me to do.”
8. Remember, we are trying to life ourselves to that level where Master can take over and work
through us; where we can know that GOD IS THE DOER. One disciple prays, “May I come to
you” instead of “Come to me.” This is good. After his mahasamadhi, Master appeared to Rajasi in
a vision and told him that WE must make the effort to GO TO HIM, not expect Master to come to
us. We MUST MAKE THE EFFORT to raise our consciousness to his level. That is his purpose,
to help us to do this.
Remember, there is only ONE SOUL IN ALL BODIES – GOD. The soul in man is individualized
Spirit, ever new, ever conscious, ever blissful Spirit. The thought of separation from God in
personalities is false, is delusion The Master Mahasaya said: “My Master told me so.”
Paramhansaji told us that Master Mahasaya’s consciousness of identity with his guru was so
deep that he no longer considered his thoughts his own. (AY, Chapter 9) This is the identity we
want. There is no loss of self in this, only of the ego. Rather we find our true selves. For the Guru
has given up his ego long ago.
The great ancient guru, Shankaracharya, was once heaping flowers on the image of his guru. He
suddenly cried: “I’ve been throwing flowers on the image of another – now I see that I, untouched
by this body, am the Sustainer of the Universe. I bow to Myself!” and he threw flowers on his own
head. This is complete attunement – identity with the Divine.
9. Lastly, let us remember always in our hearts what Master said shortly before his
mahasamadhi: “I want you always to respect one another as you respect me. Be kind to others as
you are kind to me.”
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To serve Master as one personality, and deny him in others, is not true love for him. He is all in
all.
Let us learn therefore, to love and serve God and Master in each other. Nothing will please him
more than this.
When Daya Mata asked him what could take his place when he was gone, Master replied “ONLY
LOVE CAN TAKE MY PLACE.”
___________________________
RIGHT ATTITUDE ON THE SPIRITUAL PATH is of such great importance that a special series
of classes will be given on this subject alone; and this series will be given first place in the
semester.
Why are we giving a special class on this one subject? Because so many people are like the man
who tried to treat a dying tree by painting its browning leaves green, instead of putting fertilizer at
its roots. They do not know wherein lies their spiritual strength or weakness. They spend their
time working on effects, rather than on causes.
A worldly business man with a strong desire for money, but a weakness for gambling, was
distressed to find that he was often forced to go hungry for lack of funds. It was his
misadventures in gambling that lost him his money, but in taking stock of his life he figured that
his trouble was simply that he did not have enough money. So he gambled even more heavily, in
the hope of making the money he needed through the means that came most readily to his mind.
As a result, he went deep into debt. Of course, what he should have done was stop gambling.
A mediocre poet wanted to be the greatest poet in the world, so he studied Shakespeare’s poetic
technique and tried to imitate it. He could not understand why his poems still did not sell. Why
didn’t they? Because he did not try to develop Shakespeare’s depth of outlook and understanding
– only the result of these.
You can think of many other examples of the foolish things people do in superficially approaching
their problems. Think this over very carefully. Pin this lesson down to something in your own
experience; or, the next time you have a problem, go deep under the surface in your approach to
it.
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The same is true on the spiritual path. In fact it really is of supreme importance. ATTITUDE
toward any phase of your life on the path is of FIRST importance, as you will see as we go along.
Many seek in terms of results, again, rather than causes. They become unnecessarily
discouraged if results do not come as soon as they expect them; or if faced with impediments.
Remember, when diving in the sea of meditation for spiritual pearls – IMPROVE YOUR DIVING.
Then, again, devotes get falsely elated when impediments are dissolved, or when results do
come. They throw humility, devotion, surrender to God to the winds – like the man who agreed to
buy a house on the installment plan. Once he had the house, he reasoned, “Well, I have it now so
why bother paying for it?” So he refused to pay. But before long the law took action against him,
and he lost both the house and the little money he had paid for it already.
The work you do or the money or gift you give is unacceptable if done in the wrong attitude.
There was a time in the very early days, when Mt. Washington was almost lost because Master
had no money to make the necessary payment due. A certain man who was visiting at Mt.
Washington offered $25,000 when it was badly needed. But Master would not accept the gift
because the man’s attitude was not right. He demanded certain things of Master that were
against good principles.
Life is always and “up-and-down” thing, until one is anchored in God. People need to learn to
accept life for what it is – but because they think in terms of freedom from obstacles, or in terms
of “manifestations,” instead of think in terms of doing the work that will free them from those
obstacles – getting at the cause of the obstacles – or of what will bring them spiritual insight, they
never achieve deep or lasting results either way. Like jeeps on a rutted road, most of their motion
is up and down, and not straight ahead. They are always bumping along with doubts,
discouragement, fleeting satisfactions – or the thought, “Now! At last I’m in the clear,” the
obstacles are gone.
No matter how well you work, or how good the work you do, it is almost valueless on the spiritual
path unless done with the right attitude. You will earn some good karma, like the robbers who put
stones in the mud puddle for their own use in getting across the puddle, and then carelessly left
them there, so that thereby some saints who came along later were able to cross the puddle too.
But there is little gain without right attitude. Remember, you are here for one purpose.
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It is from right attitude that all good things come. Right attitude is the razor that cuts a pathway
through all obstacles to success. IF, through a certain amount of right attitude, we attain some
good results, and then forget about attitude and concentrate on these results, we then stand in
danger of losing what we have gained.
A person may be highly advanced, but unless his attitude is completely right he has within him
the seeds of delusion and a possible fall. A man we know, a student of many years, who has
followed and practiced the techniques most faithfully, even Kriya, still because there has been a
slight lack of true loyalty in attitude, because he held onto this slightly wrong attitude, even
through all his other goodness, he is held back from liberation in this life. This is what Master said
of him, He could have reached liberation in this life but for that one failing. So you see how
supremely important ATTITUDE is!
Let us each examine our own attitude in every respect, in every situation, in every test that comes
to us, and see what our attitude is, and what it should be as devotees on the path. For perfection
must be our goal. Perfection is Master’s goal for us.
As regards conditions in themselves, Master said: “Essentially, conditions are neither good nor
bad; they are always neutral, seeming to be either depressing or encouraging because of the sad
or bright attitude of the mind of the individual concerned with them.”
Some people react negatively to situations in life. Others react positively. Our reaction determines
whether we gain or lose in any given circumstance. There is an old saying that “Some ships sail
east and some sail west, by the very same winds that blow. It’s the set of the sail and not the gale
that determines the way they go.” We may paraphrase this by saying, “It is the set of the soul that
determines’ one’s reaction.” Habit is a strong factor in reaction, and habits, we know, can be
changed.
Some examples of reaction: The Guru who threw stones at his disciples; one disciple picked the
stones up and took them home, only to find that they were gold nuggets. The stones of discipline
from a guru are gold nuggets indeed! And then there is the story of the saint who was greatly
distressed when his greatest critic died. He felt that he had lost a great friend, because his critic
always told him of his faults. This both kept him humble and gave him a chance to know and
correct his faults.
You can play a little game. Let’s call it “YOU.” You say, “Someone made me angry.” Who is
angry? You. “Someone hurt my feelings.” Who is hurt? You. Stop thinking of who made the
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criticism, but of the criticism in regard to yourself. Is this true? Can I do something about it? Can I
improve myself? Then do it! You find a gold nugget there.
How many hearts are bowed with suffering! But one saint prayed, “Lord, send me suffering,
because in suffering I know I can’t forget You.” Sister Gyanamata prayed, “Change no
circumstance of my life: CHANGE ME.”
So ATTITUDE is the great determining factor in the “set of the soul.” One needs to be eternally
watchful of this. It is like a razor’s edge.
One devotee might be faced with very few obstacles; another, with many. The first one might
complain a great deal, wishing the obstacles did not exist. The second might meet them head on,
with a smile and with courage, and make constructive effort to overcome them, trying to find and
apply whatever lesson the problem might contain. We grow stronger by meeting and overcoming
obstacles than by not having any obstacles to challenge our spiritual resources.
One person might have many spiritual experiences; and take pride in them, with would be a
wrong attitude. Another might have very few spiritual experiences. But if the first permits his
tendencies of pride, wrath, and conceit – perhaps even treachery – to increase, and is not
sincerely in love with God, he is walking toward the valley of death. AND IF the second, albeit he
has few spiritual experiences, gains daily in devotion, surrender to God, in the will to live for Him
alone and to help others to find Him, then he is surely walking on the road of Life. So long as he
becomes stronger and stronger in these right attitudes of the soul, he will gain all the rest as a
matter of course.
Right attitude is something which is seen to be increasingly subtle as one advances. Many
attitudes could be listed in regard to various situations. The basic attitudes likely are:
1. Courage
2. Positive thinking at all times
3. Evenmindedness
4. Living for God alone
5. Service to the Divine in others
One thing is certain. You cannot shirk your problems. You have to meet them. Let us discuss
these basic attitudes more fully.
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To quote Master: “Life is nothing if not a continuous overcoming of problems. Every problem that
waits for a solution at your hand is a religious duty imposed upon you by life itself.” Remember
this!
COURAGE: People often think they may get rid of problems by escaping them; they cannot
escape themselves. Problems come wherever they may go. To give in, or give up, is to surrender
oneself to the influence of bad times, ill luck, and sorrow. Master said, “Tears and sighs on the
battlefield of life are the liquid cowardice of a weak mind.”
Trials and tests are a divine opportunity; become strong – grow. The consciousness must be
strong to know God. But still some prefer to be miserable rather than to make the effort to
overcome misery. There is a story of a saint who told his disciples they would reach salvation in
two or three lives. They were all discouraged. But to one he said. “For you, 200 lives.” This one
was so thankful that he would have to wait only 200 lives, that instead God came to him right
away.
Also, there is the story of the two devotees, one who had practices being a devotee for 80 years,
then became discouraged because God had not yet come to him, and gave up. The other
devotee, singing along, a little drunk with wine, but sure of God’s love and power, upon being told
that God would come to him as soon as He had finished putting several million elephants through
the eye of a needle, exclaimed, “Ah, then He may come to me any moment! So great is His
power.” And thereupon went into ecstasy and was with God right away.
So never give up. Be ready for God. Sorrow has no being of its own. It is in the subjective nature
of the fighter. Sorrow exists because we constantly affirm it; because of a habit of attitude toward
events. Understand its source, get the right perspective of it; deny it in the mind – it will exist no
more. This is true heroism. Persons of strong character are usually the happiest. If things seem to
go wrong, don’t worry. Be constructive. If you can, do something about it. But worry will only
lessen your alertness. If you fail once, examine your consciousness. Analyze, and realize what
you should have done – what should have been your attitude. The next time it will be easier,
because you will be better prepared.
The root of sorrow lies in the dearth of heroism and courage in man.
The only time to worry is IF YOUR ATTITUDE IS WRONG. Constantly examine your
consciousness, to see what your attitude should be. With every experience, think: “How should I
feel about this? And why?”
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Here are some ways in which you can test your attitude: Practice courage every day: when sick,
when worried, when no results come, when tested in countless ways, do you start to groan or
complain, or do you meet your troubles forcefully, courageously? Only he who meets with
courage comes to the point where those particular problems never trouble him again. If there is
one thing you feel you will not do, the time always comes when one is faced with it squarely! This
was a part of Master’s discipline. He always knew the weak place in the devotee. As long as we
continued to dislike a certain task, and to have an inner unwillingness, just so long we had to do
it. For instance one devotee had an intense dislike to water the gardens. He was sent to work at
the Lake Shrine, and found that his entire duty was to water the grounds. As soon as he
overcame this dislike, and took an interest in the work, he found other duties given him. And so
we all found it, in matters little and big. So long as the attitude remained wrong we still had a
lesson to learn. “Lord, create within me a right spirit” (devotee’s prayer).
Fight courageously. Shun fear. When bowed down with troubles, meditate, hang onto courage,
laughter. Smile. Smile even through you feel you cannot. Cling to attunement with Guru, and
keep undaunted faith in God. The saints put up with a great deal. Can we hope for less?
Remember – “a saint is a sinner who never gave up.”
Do not worry, whatever comes to you; what thoughts, etc.
Simply hold onto right intention, and resist delusion.
Use very fine discrimination. Do not rationalize to justify yourself; be very honest with yourself.
CHANGE YOUR ATTITUDE AND YOU WILL SEE THAT YOUR WHOLE LIFE CHANGES!
SRF DISCIPLESHIP CLASS
ATTITUDE: Part 2
On the first page of Chapter 12 of the AY: “Years in My Master’s Hermitage,” we have a lesson
on Attitude. In previous discussion of the incident described here, obedience was pointed out as
being highlighted. It is; but obedience seems a cold path without right attitude. This shows the
importance of attitude in relation to everything else on the spiritual path. This is a very fitting
reference for our discipleship class, since it deals with our own beloved Master’s entrance into his
Guru’s hermitage, and the beginning of his discipline under Swami Sri Yukteswarji.
We note here first of all that Sri Yukteswarji’s welcome does not contain the warmth of that first
memorable meeting in Benares. He says simply, “You have come”; and his voice is cold, his
manner unemotional. What is behind this? At the close of their previous meeting Sri Yukteswarji
had said “You should go back to Calcutta,” that is, back to his family, who were predicting the
early return of “the young bird” from the “metaphysical skies.” And the young disciple replied “Sir,
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I am not returning home. But I will follow you anywhere.” Do you see that this is a conditional
attitude? But just the same his Guru predicts, “You will return in 30 days.” And the young disciple
states, “Never!” So comes the first discipline, and the first change of attitude. Now his promise to
his Guru is, “Your wish shall be my law.” And, behold, his Master’s first request is, to his
consternation, that he return to his family, and that he continue his schooling! However, this was
an opportunity to please his Guru, and this superseded his personal desires. So his reply is, “You
know best, Guruji.” He wanted to please his Guruji by obedience; obedience with the right
attitude. Upon his return to his home, he fulfilled Sri Yukteswar’s prediction of the 30 day period.
Also he found that his family’s attitude had changed, and therefore the ridicule he had feared did
not come, although he was now prepared to face it if necessary. His father was happy in that his
son had found his Guru close by, and expressed his conviction that the holy hand of Lahiri
Mahasaya was guiding their lives.
We may well state that the first attitude on which a new entrant into the hermitage should
examine oneself should be on his or her general attitude toward discipleship itself; and on
acceptance of its various phases of discipline.
For other very pertinent quotes from Master on the discipline dealt by his Guru, here are some
precious ones (from the AY):
Page 125: “For every humbling blow he dealt my vanity, for his every sharp uprooting of a
diseased tooth in my metaphysical jaw, I am grateful beyond any facility of expression. The hard
core of human egotism is hardly to be dislodged except rudely.”
Comment: Sometimes we think we know how we should be handled, but we do not see ourselves
as others see us, nor as the Master who sees the heart sees us; and it is not the part of wisdom
to try to dictate the terms of our own training. In Master’s attitude toward the “humbling blows” he
found the spiritual gold nuggets.
Master goes on to say, on page 127: “Tender inner weaknesses, revolting at mild touches of
censure, are like diseased parts of the body, recoiling even delicate handling.”
Comment: We need to avoid the attitude of hurt feelings, face constructive criticism squarely,
correct ourselves, and go on.
As regards those who are unable to attain the right attitude toward discipleship, Master says:
“Students came, and generally went. Those who craved a path of oily sympathy and comfortable
recognitions did not find it at the hermitage. Master offered shelter and shepherding for the eons,
but many disciples miserly demanded ego balm as well. They departed, preferring life’s countless
humiliations before any humility. Master’s blazing rays, the open penetrating sunshine of his
wisdom, were too powerful for their spiritual sickness. They sought some lesser teacher who,
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shading them with flattery, permitted the fitful sleep of ignorance.” And so we have found it to be
in our own experience in hermitage life.
Again, “When I had abandoned underlying resentment, I found a marked decrease in my
chastisement. In a very subtle way, Master melted into comparative clemency. In time I
demolished very wall of rationalization and subconscious reservation behind which the human
personality generally shields itself.” Change of attitude again, and the constructive results. Then
came the effortless harmony with the Guru.
Later on in this same chapter, another story is related, some aspects of which we should heed in
our lives here, because we all are tested in these same things at one time or another. This is
about the short but eventful stay of Kumar. The young Mukunda (our Master) had been given
charge of the hermitage. But upon Kumar’s arrival he was displaced and told to employ his time
in sweeping and cooking – that Kumar would take charge of the hermitage. However, Kumar
assumed a tyrannical attitude that resulted in the other disciples’ going to Mukunda instead of to
Kumar. Upon Kumar’s complaint to Sri Yukteswarji about it, the correct attitude of a worthy leader
was brought out in the Guru’s reply, “That’s why I assigned him to the kitchen and you to the
parlor. In this way you have come to realize that a worthy leader has the desire to serve, and not
to dominate. You wanted Mukunda’s position but could not maintain it by merit. Return now to
your earlier work as cook’s assistant.” Master states that through all this chain of events, and
even the obvious favoritism that was bestowed on Kumar, he felt no dismay, but: “My nature is
seldom commandeered by a detail; I was seeking from Sri Yukteswar a more inaccessible benefit
than an outward praise.”
In discipleship it pays to have the greatest alertness to the slightest hint from the Master, as is
brought out again in regard to Kumar, who ignored the “quiet disapproval” of Sri Yukteswarji and
left the hermitage for an extended stay at his childhood home. This episode resulted in Kumar’s
eventual expulsion from the hermitage, because his mixing with undesirable companions during
his stay got him into evil habits and made him unfit for the monastic life. This shows how vitally
essential it is to have the attitude of alertness to the Guru’s will, and to have willingness to be
guided.
The attitude of Positive Thinking at all times: There are people who are courageous, but yet
negative. They see wrong in others, and are always ready to go to war against it; to stir things up.
They attract others of a negative turn of mind to come to them with negative gossip, and
destructive criticism. Immediately these warriors of negation go to war. It is better to try to work
things out in a peaceful way. Blessed is the peace maker.
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Remember that flies light on honey, but also on refuse, to eat. Bees seek only flowers, where the
nectar is. The mind is like blotting paper. If we concentrate on evil, we tend to become evil. If we
concentrate on goodness, we tend to become good. ATTENTION is the key.
The most beautiful room in the world has its flaws; and likewise, the worst room has some good
points. Our master tells us that he used to be critical, and one day his Guru said to him, “Why are
you wasting your film? Why don’t you take good pictures?” So – be like the bees, always seek the
nectar.
Remember, no matter how seemingly bad any circumstance may be, there is a right way we can
look at it, and thus gain. No matter how apparently good the circumstance, there is a wrong way
we can look at it, and thus lose. Everything in this world of delusion has good and evil in it. So
even nature teaches one to use discrimination and self-control God sees the whole thing and He
does not get upset. Why should we? He unceasingly and with magnetic divine love pulls us to
Him.
The true devotee sees that error is the way of the world, and that if he wanted to he could always
be upset about something. The devotee chooses – either resisting the pull of divine love and
giving in to the pull of evil, or resisting evil and going toward good.
BUT HE ALSO SEES THAT ONENESS WITH GOD IS THE ULTIMTAE DESTINY OF ALL LIFE,
and this thought fills him with joy, goodness, and love. He then is prepared to concentrate on the
goodness in the world, becomes good himself, and helps to establish goodness wherever he
goes by his example. If we fight negation with negation’s weapons, no good result. If we fight
disharmony with more disharmony, with disharmonious gossip and criticism, we only deepen and
spread the disharmony. Therefore fight negation with positive attitude at all times. Always try to
see the right side. Try to see the side that keeps you in harmony, genuine harmony.
The attitude of EVENMINDNEDNESS: This is essential. Like the jeep previously mentioned,
going over rutted roads, most people go up and down in their moods. We do not want to be like
them. They take life’s experiences too seriously. After all, life is only a dream. We have to play
our parts earnestly, and to the very best of our ability. But we should not become too involved in
them. It is never what happens to us that has the great importance, but only how we take it, what
our attitude is. Every experience is given us for our growth. Although this is a dream, we must not
become dreamy in our approach to it. Sri Yukteswarji said, “Saintliness is not dumbness! Divine
perceptions are not incapacitating! The active expression of virtue gives rise to the keenest
intelligence.” It is this “active expression of virtue” in which we are interested. Keep an evenness
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of mind in all circumstances. If they seem bad, do not make them a part of yourself and become
depressed and discouraged. If they seem good, do not be unduly elated. They may change
again. Our consciousness should be anchored, not in the feelings of the moment, but in our
constant devotion to God. Each effort of discrimination improves our intelligence. The spiritual
attitude comes first.
All devotees are tested. We can never let down our guard. Here is a quotation from Thomas a
Kempis, Book 11, Chapter 12, showing the subtleness of attitude “Many love God as long as they
meet with no adversity; many praise Him and bless Him as long as they receive some
consolations from Him. But if God hides Himself and leaves them for a little while, they either
murmur or fall into excessive dejection. But they that love God for God’s sake, and not for the
sake of some consolation of their own, bless Him no less in tribulation and anguish of heart than
in the greatest consolation…..Are not all they to be called mercenaries who are ever seeking
consolations! Do not they prove themselves to be rather lovers of themselves than of Christ, who
are always thinking of their own advantage and gain?”
Subject: ATTITUDE, final lesson on.
We have found that the supreme requisite of becoming a good disciple is right attitude.
Have discussed the various phases of attitude, and now come to: the attitude of LIVING
FOR GOD ALONE.
This is of utmost importance. Once we learn this, all other things are seen in proper
proportion.
Too many miss the point of the divine path. Attitude is the secret!
A little outer test comes; one is confused and gone from the path.
We have touched on LIVING FOR GOD ALONE, but there are some points I want to
bring out here, from the AY. (Has your path smoothed lately from the right attitude?) PY says:
“When I had abandoned underlying resentment, I found a marked decrease in my chastisement.
In a very subtle way, Master melted into comparative clemency. In time I demolished every wall of
rationalization and subconscious reservation behind which the human personality generally
shields itself. The reward was an effortless harmony with my Guru. I discovered him then to be
trusting, considerate, and silently loving.”
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This is a class lesson on attitude and its results.
Again he says: “As I tuned myself to his nature, I discovered no diminution but rather an increase
in my devotional approach to God,” although Sri Yukteswar was the wisdom type, more cold in
demeanor than the devotional nature of Master. But he trained each according to the needs of the
disciples own nature. Even as PY did, and I may say still does, as we know. Then proving that
attitude opens the way to intuition, Master says, “Often I found his silent signature on my
thoughts, rendering speech inutile. Quietly sitting beside him, I felt his bounty pouring peacefully
over my being.”
In the story of the new disciple Kumar lies an excellent lesson on attitude regarding authority, the
receiving of it, having it taken away, and the attitudes of each disciple involved, Master and
Kumar. Authority mistreated by Kumar because of his pride. In reality it remained vested in
Master because of his rightful attitude of responsibility without pride, and thus was returned to
him.
HEED THIS: “The callous world,” as Master calls it, “must be the guru” of those who fail to attain
right attitude.
In LIVING FOR GOD ALONE, we must touch on the subject of associations, relatives, and
friends. And under this, one warning: DO NOT BECOME ATTACHED TO PERSONALITIES.
Master did not favor, rather discouraged, close friendships. There are true loyalties and
misplaced loyalties. You have heard the phrase “where honor in dishonor lies.” This can happen
in personality attachments, and associations, even family relationships.
One takes on the coloration of intimate associations and attachments, and viewpoint becomes
biased, and leans away from the one true loyalty, GOD ALONE. If you are watchful and
absolutely honest with yourself, you will find this so. Master’s training was drastic in this respect.
He was strong against personality attachment to himself in the churches and classes. Come for
the TEACHING he always stressed, not for personality. If you find you are drawn to one person
most of the time, pull away more to yourself and be sure of whether there is discoloration by this
association. Hard to see. Have to be apart awhile to observe. If the association inspires you to
live for God alone, well and good. But be sure. Don’t lean too much. Be strong through your own
contact with God in meditation, and carry that through. That is the SURE WAY.
JUSTICE on the spiritual path. Don’t look for it. Just watch your attitude toward what seems to be
justice or injustice. You could always be upset by what seems to be injustice. Try instead to learn
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a lesson from it. Of humility, patience, discrimination. Thinking of God alone. So what about
injustice. Master often tested us that way severely. We often got blamed for what we felt was the
fault of someone else, or it actually was so; but we took it, or learned to take, without a word of
blaming someone else. Never be bitter over so-called injustice. One thing: you know in your heart
you have gotten away with lots for which you have seemingly escaped punishment. So take it,
even though it seems to be in the wrong place. You know you deserve it! Look at it that way. It
does not matter anyway, when you just think and live for GOD ALONE. Don’t worry about what
other people do. Just see to it that YOU live for GOD ALONE. That is a big enough job for you.
The heart cannot hold bitterness then. But unless one DOES live for GOD ALONE, mundane
matters assume importance, and the devotee may go through serious ordeals because of them
… so WATCH IT!
Master once said: “Many join for glamour of organization. Few come for God.” Make up your mind
to be ONE OF THOSE FEW. Organization is important…but come for GOD.
Ego has no place even in your work. Cauterize it in mediation. Beware of thinking in terms of
what we can do for the work. Think rather in terms of the benefit we get as members, in terms of
rendering grateful service for what we are given. We should never feel that the work needs US.
No one is indispensable. Pray for more strength to give more and better, more acceptable
service.
On page 125 Sri Yukteswar remarked, “So long as you breathe the free air of earth, you are
under obligation to render grateful service. He alone who has fully mastered the breathless state
(Samadhi) is free from cosmic imperatives.”
Remember, God is directing this work – and will work THROUGH US so long as we are WILLING
INSTRUMENTS.
Be careful about saying no. Be willing. If anyone said, “No” to Master, or made objection to a
request, he would no more ask anything of that person. He considered it unwillingness. No
unwilling service was acceptable.
Remember Sister Gyanamata, who said, “Say yes, and make it snappy. Say yes first, then later
figure out how to do it, if it seems difficult. But don’t hesitate. Say yes, quickly.”
And Master’s saying, “Bite off more than you can chew, and chew it.”
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This is God’s show. Play it God’s way, Live it just for God. It is attitude that counts. Treat it as a
divine game. Be free inside. God is the Doer. Right proportion of other things then follows. At the
same time, it is glorious to fight for God’s cause. Living for God alone. God the Doer; is a positive
way of life. It isn’t a matter of “let George do it.” Letting God work through you is the most
dynamic way there is!
“Saintliness is not dumbness! Divine perceptions are hot incapacitating!”
And especially remember this. He says, “The active expression of virtue gives rise to the keenest
intelligence.” Not the other way around! I once had a discussion regarding this with new member
at church one day. He said intelligence was the most important. I tried to point out that meditation
was of supreme first importance, and would develop intelligence. He said, “I don’t agree. If I don’t
find what I want here, I’ll go on some place else.” I have not seen him since. He did not stay long
enough to even try it.
One time a new disciple complained a little to Master over a job he had to do, because it seemed
it made it harder for him to think of God. Master’s answer was: “Living for God is martyrdom!
Martyrdom of the ego.” It is martyrdom of all the little weaknesses. Getting rid of them. That is the
only way to free one’s self to think of God, to LIVE THE PRESENCE OF GOD. When the
consciousness is clear of ego, only then is the mind ready to think of God, and live for GOD
ALONE.
Master used to say “I killed Yogananda long ago” meaning the personal ego was gone. He now
lived free to express God’s will alone.
Sister Gyanamata lived many of the late years of her life, almost ever since she knew Master, in
fact, entirely on the grace of God and Master. She did not leave her body until Master released
her. She lived only to do the will of God; guided by Master, and she was of the greatest help to
Master. She obeyed his slightest request to the last day of her life. He said years before that she
was living on “borrowed time”.
So great an example was she, that he said when the time finally came that she could be active in
no way, and could not move her body of herself, that “She helps now just by being here.”
Always remember why we came here. Go back to that time and again. Hold onto that desire –
and to peace within, no matter what. Resist forces which tend to take us away from our first
purpose in any way. Don’t complain. Just resist. Don’t blame anyone. Just grow stronger. Use
you will. Meditate. Strengthen your discrimination. Cling POSITIVELY TO GOD. He will give us all
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the strength we need if we cling to Him. Just say, “It’s a test” – and dedicate yourself more
earnestly than ever to GOD ALONE. There is a saying – “The more Divine Mother beats you,
cling tighter to her skirts.” Do this. It works.
Then again, - many seek God for THEMSELVES, - that is, for what HE WILL DO FOR THEM.
One should seek rather to become more worthy of God. Try to live more perfectly for HIM ... to
give oneself more TO HIM.
Living for God Alone will take one through most of the tests of the spiritual path; in whole hearted
attitude. All-surrendering. Willingly, lovingly surrender ALL TO DIVINE MOTHER. Then you are
freed for: the AATTITUDE OF Service to the Divine in others. With love, willingness, wisdom, and
humility. Some convince themselves that they are living purely for God, but they don’t care what
happens to others. This is not balance. God is in all. We must learn to serve Him before we can
find Him. Any reservation is LACK OF SURRENDER, conditional. “Whatsoever ye do unto the
least of these, ye do also unto me.”
There are many kinds of service – many kinds are service to the ego in others. This kind is not so
important. Serve their divine potentiality as sons of God. This above all – that is spiritual service.
Strive to bring them to God. Or, when serving in other ways feel that we are serving God in them,
not their egos. This is the way of freedom. Many kinds of work and service may be done in this
attitude. The word Chela, means to serve. Sanskrit origin. Sri Yukteswar had many young Chelas
in his hermitage. A master has Chelas in his hermitage. We are here to serve. Everyone tends to
live too much for himself; or, to drown ourselves too much in service to egos; becoming
enmeshed in personal attachments, and losing God. Again remember this in relation to
associations, friendship, relatives. We must learn balance. True first loyalties.
These are the things we mean:
Service without attachment.
With gratitude for favors done.
Above all, with desire to bring true joy into the lives of others, rather than in keeping it
only for self.
Remember, when Master remonstrated on Sri Yukteswar telling him he was to come to America.
“Do you want to keep all the cheese for yourself?”
How to develop right attitude
1. Meditation
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2. Conscious effort at discrimination. Remember “The active expression of virtue gives
rise to the keenest intelligence.” Both are absolutely necessary. Mediation brings one to the state
of consciousness where true discrimination is possible. But we have to make the effort to
discriminate. Otherwise we will never know. In order to discriminate truly:
Be absolutely honest with yourself. Completely sincere.
Weed through all self-justifications and rationalizations.
Be willing to see self in the worst light. Face it.
St. Augustine was a great example of that, if you know anything of his efforts in saintliness. Razor
sharp on the ego, he ruthlessly cut it down.
And don’t resist the flattening process the ego gets from others. Master writes that “No
trifling lapse into shallowness or inconsistency escaped Sri Yukteswar’s rebuke. This flattening
process was hard to endure, but my resolve was to allow Sri Yukteswar to iron out each of my
psychological kinks. As he labored at this titanic transformation, I shook many times under the
weight of his disciplinary hammer.
So think of yourself in relation to this, and don’t resist the “flattening process.”
Need for discrimination becomes increasingly subtle as one advances. Must keep a
sharp lookout always. Can’t let down guard.
Every minute we are at the crossroads of discrimination.
Every time we employ our feeling, we have a choice:
Whether to look at it in right or wrong ways – attitude is everything!
Right way, we gain and are strengthened. Wrong way, we lose and are weakened.
But of all attitudes, living for GOD ALONE is the greatest. Everything else falls into place then. So
practice His presence. Talk to Him; and meditate upon Him. Without thought of self; and we will
surely tread the path which leads to happiness and joy eternal.
And finally, the ATTITUDE OF ACCEPTANCE:
Just receiving the blessings that are ours.
Once when I felt I was having an exceptionally difficult time, I said to Master, “Please bless me.”
He looked at me and through me with his great luminous eyes, and then replied with such
profound gentleness:
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“I am blessing you all the time. So much I cannot even say – so much – it is better to not even
ask! Just receive it.”
And so are we all being blessed so much, we cannot even conceive of how much! Let our prayer
be simply to be recipient to the great blessings which are ours NOW>
It is just a matter of becoming aware of the – RECEIVING THEM – so great they are!
_______________________________
SRF DISCIPLESHIP CLASS
(2nd Semester)
RENUNCIATION Part 1
(Whispers #55)
(Preliminary, current problems and reminders:
Give more attention to the RULE OF SILENCE in the dining room, in the office, or
about your work wherever it may be. Be careful not to disturb others who are at work.
Learn to be more quiet and thoughtful at all times and refrain from too much unnecessary
or light talk.
Be careful about food waste. We are blessed with an abundance: we should use what we
need and be grateful for it. But do not waste it: That is wrong, it is a misuse of God’s
blessings, and such conduct will boomerang on us some time. We should watch ourselves
in little ways. In a large group like this, little wasteful habits of individuals mount up to a
great loss. For instance, don’t throw away a whole and otherwise good fruit because of
one bad spot. Cut out the bad spot and eat the good part. Also don’t “pass up” a fruit with
a small spot in favor of a perfect one. The fruit with the spot will not become more
attractive with waiting and may become a total loss. These little examples give you an
idea of what is meant.
Don’t waste electricity; gas, and water: carelessness in the use of these utilities mounts
into a great amount of money. If you could see our bills for these conveniences that we
take for granted, you would realize what it means to take care of us all. Do not leave
lights, gas, or water on unnecessarily. Be thoughtful and careful.
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Each individual must make these things a personal responsibility, regardless of what
anyone else does, even if we have to go around turning lights off after someone else. If
we set a good example, others will “get” the idea.)
___________
The subject of this class is RENUNCIATION. Consider the current problems in the light
of RENOUNCING BAD HABITS FOR GOOD HABILS.
When reference reading matter is given you in relation to our class work, please do make
the effort to look it up and read it. Each of you should set aside some regular period for
study. Newcomers are given a special study hour, but it is important that every devotee
should so organize his or her time in such a way as to have time for study, along with the
other activities. Unless you make the effort to do it, you never will.
Now renunciation is a subject of great importance for newcomers, and it is essential for
all of us to be reminded from time to time of the issues involved. Especially in the
beginning, the issues are not clear. The devotees do not have a really clear picture of why
they came here, where they are going, what is at stake.
Vague ideas about this are not enough to protect us when strong desires arise, periods of
delusion come, or moods grip us. We need something to help us combat these things, so
it is wise to know the issues at stake and be reminded of them.
A clear understanding of WHY WE LIVE AS WE DO will strengthen us in our desire to
live the life, because we comprehend what is involved. Then when the negative periods
come, we have something to which we can hold, something positive to which we can turn
our minds.
We believe that a life of renunciation is better than a worldly life, BUT WHY? So we
ask, what is a worldly life? And what is renunciation? Many people say, “Well, worldly
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life is living in the world, and renunciation means living in a monastery.” If this were all
there is to it, it would be simple indeed. But it is not that easy.
Two stories will explain worldly life better than much discussion. In Lesson #25 there is
an enlightening little story called “Feeding the Senses.” Concerning a man who lived in
Alaska, and who received a gift of some grapes from Fresno, California. He moved to
California where he could have all he wanted of them. He was supplied with such an
abundance of grapes daily by the owner of a vineyard, that they began to pall on him to
such an extent that finally he cried in irritation to the generous giver, “Oh no! Not grapes
again! For heaven’s sake, no!”
The donor of the grapes, being a lady of a philosophic turn of mind, smiled and
remarked, “Well, I see you have been cured of your greed for grapes, and I don’t think
you will ever gorge yourself on them again.” The moral being that “too much of any
material thing is bad; and no matter how pleasurable a thing is, if you over-indulge in it
pain will result instead of pleasure.” That is the way of the world. There is no lasting
satisfaction, but only surfeit; if we get all we think we want, we usually find we don’t
want it after all.
“Divine Mother—owner of the vineyard of the world—often gives her foolish children
all they want of material gifts. When they are greedy, they must learn through trial and
error that any over-indulgence brings pain. The sages of India have always taught their
disciples this truth, and it is an important point in the sacred scriptures.” (L. 25)
Then there is another story of THE DISCONTENTED MAN, a rich bachelor, who was a
woman-hater to start with. How we loved to hear Paramhansaji tell this story! The many
had chronic indigestion, so he prayed that he might have a healthy body in his next life;
which prayer was granted him, but then he had no money to furnish food for the
maintenance of his body, so he asked God to grant him wealth as well as health for the
following incarnation. Prayer granted. But then he was lonely and asked for a wife next
time. Granted, but she was a bad one, so he asked for a good one. Granted, but she died
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young. Next requirement was a good long-lived one. This too was given, but she outlived his interest in her, so that he eloped with a young and beautiful but designing
secretary who soon deprived him of his money and ran off with a younger man. By this
time he had had enough, and cried, “Oh Lord, there is always some ‘catch’ in it. You do
it your way from now on!” and he added reverently, “Lord, I want nothing but constant
awareness of Thee. It doesn’t matter whether I am rich or poor healthy or unhealthy,
married or single, living or dying, on earth or in heaven, so long as Thou dost teach me
Thy way to be happy everywhere, anywhere Thou dost place me, in any circumstance of
life. Henceforth I will use my own free will to do Thy will alone.” And in the Lord’s
reply to him, He said, “You can never find changeless, immortal happiness in My mortal
ever-changing earthly land. Do not build the mansion of your happiness upon the
treacherous quicksands of material existence. If you want to be perennially happy, look
within; play your role in the world as I, the Director, want you to do–not as you want to
play muddling up My drama! Then you will know that you only dreamed that you were
unhappy and that you desired earthly things. Know now that you are my ever-happy,
ever-perfect, ever-satisfied child, wanting naught of this imperfect, dissatisfying, delusive
earth but to fulfill joyfully My plan for you here.”
And so we come to the conclusion that worldly life is a trap, a chain reaction; a desire
world—one thing leads to another. It always seems as if fulfillment is just around the
corner; but it is never the way we want it to be—its promises are never kept. And so we
feel like a traveler that has been following a blind guide: “I’ll follow you no more. You
have led me to so many wrong places, I’ve finally discovered that there is no such place
as the one you say you will lead me to. But now I know where I want to go, so goodbye
to you and all your false promises.”
It is a fact that we cannot serve God and mammon too. Having made up our mind that the
world is a trap of delusion, and that God offers the only promise of joy that can be
fulfilled, we decide simply to walk in the right direction and leave the other alone. Why
should we play with what we really do not want?
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Now, renunciation as such is only the negative side, it is not a goal in itself; but a means
to an end. It simply means giving up one thing in order to free ourselves to grasp another,
something infinitely better. The positive side is devotion and the liberating techniques.
Both are necessary.
We see then, that worldly life and renunciation are not to be defined by where we live,
but by how we live: inwardly as well as outwardly. As our beloved Master used to say,
“You can go to the jungles and live like a hermit, but if you take your desires with you,
you are not escaping from them. You have to take yourself along wherever you go, with
all your tendencies. “So renunciation must be within, it must be of the heart. The seeds of
tendencies must be burned in the fires of meditation.”
But, some say, Lahiri Mahasaya was a renunciate; and he had a family. But we must
remember he was given that way of life because he had a mission, a message of hope to
give the world: that those who are already enmeshed in worldly and family life may yet
find salvation through the practice of the liberating technique of Kriya Yoga. So, when
some of these desirous devotees would say to Master, “Why shouldn’t we marry and live
in the world, Lahiri Mahasaya did.” Master would reply, “First become like him. Find
your inner freedom first.”
One can remain married and carry on business responsibilities, etc, if, as Master puts it
(in the AY, page 234) “the yogi, maintaining a mental uninvolvement with egotistic
desires, plays his part as a willing instrument of God.” Such a true yogi “may remain
dutifully in the world; there he is like butter on water, and not like the easily diluted milk
of unchurned and undisciplined humanity.” However, this means the true yogi, not an
ordinary, undisciplined man.
In order to better understand the reference here to “butter on water,” let us refer to “SelfRealization Magazine,” May-June 1950, page 8; from the Gita translation, “Four Stages
of Life in Vedic India”: “This simile should be remembered: Milk cannot float on water,
but the butter which is churned out of it CAN float on water. Similarly, a man whose
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childhood has been spent in churning the butter of Self-realization from the milky waters
of his mind is able to remain in the world, active for God, without getting mixed up with
worldly desires and attachments.
“Therefore any man or woman of modern times who finds within himself a craving for
God should run after God first. No delay! That is why Jesus advised us: ‘Seek not what
ye shall eat, or what ye shall drink, neither be ye of doubtful mind. For all these things do
the nations of the world seek after: and your Father knoweth that ye have need of these
things. But rather seek ye the kingdom of God; and all these things shall be added unto
you (Luke 12:29-31).’” Please read this entire article as reference reading. The section
entitled, “The Life of Discipline” is especially interesting.
Master tells of meeting a saint in India who asked him if he were married or not. When
Master answered ‘no,’ the saint said, “How wonderful! You are on the safe side. Better
stay that way. First have God.”
It is very hard to find God, as many have found out, when enmeshed in worldly
responsibilities. Saint Paul said (Corinthians I: 7-32, 33) “I would have you without
carefulness. He that is unmarried careth for the things that belong to the Lord, how he
may please the Lord: but he that is married careth for the things of the world, how he may
please his wife.”
So the thing is, how many can be like Lahiri Mahasaya? Be like him first; then do what
the Lord wants you to do. That is why it is best to renounce outwardly, too, if possible.
Then, quoting from Mark 10:29; 30 “Verily I say unto you, there is no man that hath left
house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my
sake, and the gospel’s, but he shall receive an hundredfold now in this time, houses, and
brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the
world to come eternal life.”
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These are things to remember when we question the great wisdom of renunciation.
True devotees recognize God as their only parent, family, etc. and serve Him in mothers,
fathers, and children everywhere. Service to Him is our only responsibility; though this
includes service to Him in others, it is not easy to live only for God, but it is the highest
path and the greatest purpose in life.
Why don’t more people that are free to do so follow the path of renunciation? Those
without responsibilities often choose not to do so because their discrimination is diluted
with worldliness; and their will is weakened with faintheartedness. They cling to little
rafts of worldly comfort and ego-catering. Renunciation is a path for heroes. One should
never allow himself to feel that renunciation is unnatural or unnecessary to reach God.
The majority of people view it as a loss. They wonder: If I should lose what I have, what
will I gain? Will there be nothing to take its place? They do not dare to take the first step.
But the true renunciate knows that God will take care of him who leaves all else for Him.
On the other hand, there are some who even come into monastic life holding on to certain
fears, and clinging inwardly to the world. “Should I, shouldn’t I?” sitting on the fence,
not letting go. It usually takes a little time to let go. But the thing is, to make the effort.
Begin to dissociate oneself from worldly ties and associations. Many know in their minds
that they do not want worldly life, but yet there remains a habit of clinging to things of
the world. THE TRUE RENUNCIATE KNOWS HE DOES NOT WANT THIS
WORLD. NOT ONLY IN HIS BRAIN, BUT IN HIS HEART, AND IN HIS VERY
BEING.
Who does not, in his heart, admire the true rebel? One who DARES to break with old,
worn-out, or false ways of looking and doing things? THE RENUNCIATE IS A REBEL
TO WORLDLY LIFE. It takes discrimination to be a true rebel; else one can be fanatical
instead of wise. However the real rebel is lion-hearted and the type that changes the
world, while the rest of weak humanity follows meekly along. All great men have been
such – pioneers. And so is the renunciate. And as such, many of them have been
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persecuted. The masses of people usually resist and persecute true pioneering spirits.
Why? Because they are too much of a challenge to the ways of life that the average
person does not want to change, hence he resists change.
The renunciate meets this challenge. You all meet it in your lives here; as you outwardly
take the first step, turn your back on worldly life to embrace monastic life. Think of this
challenge when you receive correction, discipline, and suggestions concerning the ways
in which you need to change yourself. As you meet this challenge in small ways, so do
you prepare yourself to meet it in greater ways. Even the steel of devotion must be tested,
remember.
You may have tasted the first showing of persecution from your family and close worldly
ties when you turned to the monastic life, or even when you turned to this SRF teaching.
Master predicted that we would, SRF that is, and we as a part of it, receive persecution,
and more forcibly as the teaching becomes more widely spread and thus presents a more
far-reaching challenge as it stirs hearts and minds and breaks the crust of religious
conformity and habit.
Master says, “No one escapes persecution, because God wants to find out if you are
willing to suffer for Him”
Our beloved Master met many obstacles, even in his very early years. His father tried to
stop him. His family ridiculed him, but he continued on his way in his determination to
find his Guru. He was greatly persecuted in his early years in this country. He was a
pioneer here, and met great prejudice. Many of the stories of those early years would
make you weep. But the example and memory of what his great heart met with unceasing
love and understanding, with persistence and effort and loving work, should strengthen
our own hearts to meet with joy whatever comes to us.
One may meet people who act as though they despise a renunciate for his humble calling.
One school teacher made the remark to one of our boys who was about to be graduated
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with high honors, as so many SRF disciples do, “You could make something of your life
if you wanted to.” The teacher knew what the boy was planning to do…remain as a
renunciate in SRF…and spoke of it as being of no consequence as a way of life. However
the boy took this in the right way, and remained in the monastic environs of SRF, where
HE IS MAKING SOMETHING OF HIS LIFE, IN THE GREATEST WAY…
MASTERY OF HIMSELF… IN HIS SEARCH FOR GOD. A renunciate should never
be ashamed of his calling, which is the highest.
We should always remember that our path differs from the worldly path. It is not to be
considered by the same standards. How different it is, you may not always realize until,
having been in it for a time, you go out from it for a short while. To the worldly man it
seems unnatural not to work for self, to marry, to follow one’s own desires and impulses.
A certain person who felt this path was too hard to follow and returned to the world,
described the difference this way, “You just don’t know how hard it is to live in the world
again after having been here! You have to live just the complete opposite in every way!
And so you can’t help but suffer very much because your conscience hurts all the time.”
And this is true. One cannot again find even the pseudo-happiness of worldly life after
having tasted deeply of this life.
And so, to the true renunciate this seems the only natural way to live; because one finds
freedom in this, true freedom. Freedom comes because we rise above petty egolimitations, such as personal pride, prejudice, comfort-loving habits, pleasure-loving. We
deeply know what is right and do it, instead of simply following desires and impulses.
This is self-discipline.
At the same time, there are “renunciates” who develop false pride. There are so many
delusions to sidestep! It is indeed a path like a razor’s edge! For instance in India, many
thousands of people go to the Himalayas to escape the world. Many beg, and have their
material needs supplied by worldly people, while they themselves do no work at all.
Among them are many truly holy ones; but as Master said, “It is easy to become lazy,”
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and there are also many who are undeserving. However in India true holiness is so
revered that all those who take on the outward appearance are treated the same in order
that none of the true ones should be neglected. In this lies the “glamour” enjoyed by those
of false pride; or those in whom false pride is engendered by receiving this undeserved
reverence. This can happen here, too, by clinging to ego, and the “romance of religion”;
by seeking outer acclaim, and succumbing to flattery; by degenerating into hypocrisy and
laziness as do those who despise worldly people and yet are insincere in their hearts. Ours
is a path of great activity, which is a strong deterrent to the “glamour” of renunciation,
and through the stress and strain eventually “winnows the chaff from the wheat.” The
weakest point in the devotee’s “armor” is always found by our beloved Guruji’s
disciplinary path. However, remember that in one’s greatest weakness lies the
opportunity for the forgoing of one’s greatest strength. Doesn’t it? Because it takes a
more mighty effort in self-mastery, and is therefore a greater victory. So one’s weakest
moment may also be one’s strongest. Remember this in temptation. Renounce weakness.
Renounce the outward glory for humble self-mastery.
Very recently (1956) there was an article in the daily paper telling that the holy men of
India are now being called out from the mountain retreats and are being organized to be
of help in these perilous days of world troubles. Many or most of these men are from the
ranks of the sciences and professions and of experienced business men, who, with
spiritual wisdom gleaned in their years of spiritual retreat and meditation, are prepared in
the highest way to serve suffering and confused humanity. This seems to be another
fulfillment of Paramhansaji’s predictions that the spirituality of India joined with the
practicality of America would bring about a balanced civilization in the world.
Renunciation is not an end in itself, but a means toward an end; of finding God, and
serving Him in His children.
So we see that spiritual pride is hard to shake, for if one only renounces one delusion for
another, one succeeds only in reclaiming it in another form…one harder to overcome,
perhaps.
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The true renunciate foregoes fame for obscurity; married life for aloneness; pride, and the
things that will give a sense of pride, for humility; responsibility to the world for the
responsibility to God; responsibility to family for responsibility to God in all.
WHY?
Because he has seen that the world is delusion; and that while the dogs go barking after
the starving hedgehog of worldliness, to him ONLY PLEASING GOD MATTERS.
(End of part one)
SRF DISCIPLESHIP CLASS
RENUNCIATION, Part 2
Renunciation in the SRF colonies:
“Remember,” Sri Yukteswarji said, “That he who renounces his duties can justify himself
only by assuming in some way a much larger family.” Believing this, we become
renunciates, first to FIND GOD, and second, TO SERVE A LARGER FAMILY – ALL
MANKIND.
What type of renunciation do we practice? Let us examine COMPLETE renunciation
versus PARITAL renunciation. It is extreme for one to concentrate more on the fact of
renunciation than on its goal. Our Guruji did not approve of fanaticism. His way is to
keep our greatest attention on the goal all the time, with some necessary effort toward
elimination of the obstacles that distract our attention. THUS OUR WAY IS A MORE
NORMAL WAY. Here neither material possessions nor utter lack of them imposes an
obstacle. We learn to be unattached. Either too much or too little, can be obstacles to nonattachment because the condition engages the attention.
We have just enough to get along nicely, and we can give our attention to other, more
positive aspects of the spiritual life. Our lives are therefore better balanced, which makes
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for more speedy progress. However, as Master says, “When ecstasy comes, everything
goes.” “Touch me but once, and I will change all my clay into Thy gold.” When God
reigns in our hearts and minds, then to do His will is our will.
So here we are permitted a few possessions, a small allowance; we are given
responsibility. This is not a hindrance but a help. Even though we have to take a certain
part in the world, we are not of it. Our life is a balanced one. This is the way described in
the Bhagavad Gita. Thus we attach little importance to outward renunciation here,
emphasizing rather the cultivation of devotion and the practice of the scientific
techniques for liberation, which is the positive side.
Nevertheless, we must always keep the nobility of the ideal of renunciation before our
eyes, too, for while leaving the world, and one’s family, is only the first step, it is a very
important step – essential for rapid progress. There is a fine balance to be achieved which
takes time and discrimination.
Sometimes people ask: “Am I ready for the life of renunciation?” They worry because
they still have desires. We need not be distressed about this; we need not be desireless
before we embark on the path. The important thing is that the first desire be for God, and
that one valiantly strive to overcome lesser desires. The scriptures say, “With men these
things are impossible. But with God all things are possible.” We have many delusions,
but if we truly want to overcome them, and make the effort, GOD WILL HELP.
Remember this. Divine Love is always drawing us, if we but let it.
Having chosen the right path, we should have enthusiasm for it. We do not want halfhearted devotees. Only those who know what they want. We must make up our minds.
One person who came here expressed doubt in his choice, thinking that perhaps he should
work for his parents. Master said, “That is for him to decide. We want here only those
who are 100%.”
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There are, we find, some points that we should all remember in our lives here as
renunciates; for renunciation is not merely coming here to live. You may recall Master’s
comment about one disciple that wasted his time here. “The cats and dogs and rats and
mice that find a home on Mt. Washington are not getting God-realization.” So it is not
enough to just BE here. It is in living the life, making the effort, that we progress.
We should keep striving to become more and more perfect in our renunciation, in our
non-attachment. And remember that we must renounce not only things, but above all our
bad habits, our negative emotions, our negative thoughts –all our negative reactions. It
means renouncing self-indulgence in moods; anything that will dilute our 100%
dedication is wrong.
Think this over: “As soon as you think you are working too hard, you are no good,”
Master said.
People in the world are entertaining themselves, listening to radios, talking gossiping,
wasting time. It is possible to continue to live somewhat the same way here, indulging in
these useless things. But the true renunciate should plunge into meditation; his aim
should be to serve God or to be immersed in the thought of Him. DO NOT WASTE
YOUR TIME. You are here for deep purpose. If you waste your time here, you might as
well be out in the world. But here you have the greatest opportunity. Do not waste it.
LIVE FOR GOD, NOT FOR SELF. The more we do that, the happier we become;
because we find we are free then. We are free to do what we KNOW is best, instead of
following the pull of the senses.
One delusion that some people have on coming here is the delusion that they are
renouncing work. They have thought that their whole time would be spent in meditation,
and, as one might put it, in avoiding work. Master said of his own training (AY, p. 125):
“Under Master’s unsparing rod, I soon recovered from the agreeable delusions of
irresponsibility.” Sri Yukteswarji also mentioned the “active expression of virtue.” In
others words, we must actively express our spiritual selves. Our responsibility expands.
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We do not renounce work, but we RENOUNCE THE FRUITS OF ACTION; then we do
not build karmic limitations through personal desires. All we do is for God. We do our
utmost to do the right thing, positively, dynamically, with divine live and ENTHUSIASM
– but the results are God’s. He works through us. LET HIM; that is our part.
Always remember that our way of life is different from the worldly life. Judge it by
divine standards always. The keynote is SELF-MASTERY: Sri Yukteswarji said,
“Roam in the world as a lion of self-control; see that the frogs of weakness don’t kick
you around.”
Then there is the question that comes to all of us when we enter the hermitage: To what
extent should we maintain ties with the world? There are usually some times of family or
friends. We need to know what to do about this. Newcomers should let their Counselors
advise the, as there are always individual problems. But the general advice is this: Old
friends that are not sympathetic with SRF teachings and principles generally should be
dropped. This is a new way of life. Why cling to the old? Clinging to the old has a
tendency to hold one back. In general draw away, even from family ties, while remaining
kind and considerate. It is best to see relatives seldom; not more than once a month is
best. Use discrimination.
Break away as much as possible from letter writing also. Guruji did not want us to go to
extremes, but gradually to draw away as much as is politely or conveniently possible.
Master’s way of putting it is this: “A filled mild pail with holes drilled in the sides,
gradually leaks away its contents.” Contacts with the world are leaks in the container of
your life here. You can see the need of avoiding them.
Paramhansaji once faced a problem when his earthly father spoke against Sri
Yukteswarji. Master immediately spoke up and said, “If you ever say one work more
against my Guru, I shall disown you completely as my father.” There is a deep
unswerving loyalty that we must feel and demonstrate to our Guru and to our life here in
SRF. Master often said to devotees that mentioned their parents, “You have no parents.”
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Even as Jesus said, “Who is my mother?” Forget worldly ties, and think of all as your
greater family in God.
Sometimes, if there is the possibility that an old friend or relative may come this way to
visit, there may be some advantage in occasional correspondence. But discrimination
must always be used. One thing that must be strictly observed: under no circumstances
should a resident disciple here keep any contact or correspondence with friends of the
opposite sex. This is a strict rule. Cone must make a choice in this life and abide by it.
In all things, ONE SHOULD SEEK LESS, RATHER THAN MORE. If there is a conflict
of interest with another disciple, be ready to relinquish personal desires. NEVER BE
SELFISH. Be considerate of others. At one Christmas time when unexpected guests
arrived, the disciples were vying with each other as to who would give up their places,
cherished places near Master, maybe, and Master smilingly commented “These are the
things that please me. Be willing to give up something cherished for others.
Once Master had given a fountain pen to a devotee who of course cherished it. Someone
came along and asked to borrow it. The devotee didn’t want to loan it out because it was
a gift from the Guru. But the disciple did it (unwillingly). Later when he asked for the
return of the pen, he found he had lost the cherished gift entirely. This was his discipline.
BEGIN TO SIMPLIFY YOUR LIFE HERE. Be humble Do not seek honors and place.
“He who seeks honor shall receive dishonor.” Paramhansaji said, and gave this little
lesson to devotees in regard to it: Of course anyone would be eager to sit near Master at
the table; but if anyone presumed to take such a place without being invited to do so, he
would usually find himself requested to take a place at the foot of the table. And so we
learned humbly to take the lesser place; then if an invitation was given us to sit near him,
we knew we were there because he wanted us to be there, and this brought much more
happiness than having our own way. But also we learned happiness in giving to others
that which we cherished.
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In regard to work we should learn to have the attitude of “Let me do it,” instead of, “Let
someone else do it.” Even if something is the duty of someone else, but obviously needs
doing right now, just do it. If we were walking with Master, and saw some paper or trash
on the grounds, he would say “Pick up that paper.” The thing is, this is your home. Take
an interest in keeping it up.
On the other hand, you should not spoil others by always doing their work, weakening
their feeling of responsibility. So be practical and use discrimination. It is good to set a
good example, but there is a balance between romantic but impractical extremes, and a
reluctance to do anything except for the self; but the willing heart will find no difficulty
in attaining this balance.
It should be brought to our minds that in these discipleship classes we are talking
primarily to those who have embraced the renunciate way of life within the SRF colonies.
Whiles it is true that a great deal of what we say here may be applied in the lives of
anyone in any walk of life whose deep desire is to find God, and who is following the
spiritual path even though in the world, and who has obligations and responsibilities in
the world; the real trend of the instruction in this class is for the renunciate who has
entered monastic life. But we must leave a word of caution, that one may use
discrimination, reasonableness, courtesy, kindness, and tact if and when one finds herself
in a position where there is a discussion of renunciation with those who do not live within
the colonies. Here is an instance where one must not be self-righteous about her life, and
show false pride. Remember, some have obligations that should not be neglected, others
have strong desires for the world and lessons yet to learn, and they would resent a
“lecture,” or any implication that we are better off than they. Remember that they may be
closer to God in other respects. Who is to judge, save God? We cannot pass judgment.
Remember, too, that renunciation is a thing of the heart, and only God knows the heart.
Some are forced to live in the world, but are complete renunciates at heart. The heart is
the only standard that is true. So one should never discourage lay members. Only stress
the importance of seeking God wholeheartedly, and seeking to do His will in all things.
Each soul, no matter where placed can make GOD FIRST in the heart.
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There will be periods in our renunciate training when we have the opportunity of binding
ourselves more closely to God by our vows. First there is the [unreadable] a vow of
intention to follow [unreadable] through to the Final Vow of Brotherhood [unreadable.]
The lives and attitudes of the Brahmacharya Renunciates are closely observed by
Directors and Counselors. The invitation to enter the SRF Order of Sisterhood or
Brotherhood is issued only after due consideration in which many values are involved. A
minimum of seven years renunciate residency must have passed, and one must be twentyone years old, the minimum age requirement. One should take plenty of time in making
this final decision. If one is not ready at the end of seven years, it is getter to take more
time and be sure, rather than to find out later that one cannot live it to the end. For this
final vow is a most solemn vow [unreadable] ETERNAL dedication, and cannot be
lightly broken. To break [unreadable] for which the soul must pay.
Now, in thinking of our life of renunciation, we should live for God Alone – ever in the
foreground of our minds and hearts, wanting to know if we are succeeding in some
measure in becoming perfected in our renunciation. Here are some signs that will help
you to find out: Does our rules make you feel free and happy? Or do they make you feel
sad and restricted? Do you follow them from a sense of obligation or when things do not
turn out as you wish, are you impatient? When you work hard to complete a project and
your efforts seem to have been wasted, can you relinquish all attachment to the fruits of
action and change your viewpoint in favor of a better one? Or do you cling to your own
point of view – with the idea that others might finally agree with you?
By these, and similar tests, we renunciates must become more even-minded and cheerful
at all times. The final test is this: DO WE LOVE GOD MORE AND MORE OR LESS
AND LESS?
So now let us think of our young Mukunda? Let us read from how Master describes his
own experience during his training under Sri Yukteswarji.
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“Master! Gratefully I accept your authority in every detail of my life – on one condition.”
“Yes?”
“That you promise to reveal God to me!”
“An hour-long verbal tussle ensued. A master’s word cannot be falsified; it is not lightly
given. The implications in the pledge open out vast metaphysical vistas. A guru must be
on intimate terms indeed with the Creator before he can obligate Him to appear! I sensed
Sri Yukteswar’s divine unity, and was determined, as his disciple, to press my advantage.
“You are of exacting disposition!” Then Master’s comment rang out with compassionate
finality:
“Let your wish be my wish.”
“Lifelong shadow lifted from my heart, the vague search, hither and yon, was over. I had
found eternal shelter in a true guru.”
Each of you should think of this passage in relation to your entrance here, to your life in
our Master’s hermitage. And think on this promise that Sri Yukteswarji gave, and which
really is our beloved Master’s promise to each of us! All of us have come to SRF, to our
Guru, through various avenues, but basically each one of us has felt the truth of this
pledge to reveal God to us. Master has said that this path will take us as far we want to
go, as far as we will go; that those who practice, and live the life sincerely to the end,
WILL FIND GOD. That is our blessed Master’s pledge to each of us.
So, in thinking of the life of renunciation, think of what the goal is, and what we will gain
in keeping on to the end of life. So surely we can feel with Master in these words:
“Lifelong shadow lifted from my heart; the vague search, hither and yon, was over.” Like
Master, we have found shelter in a true guru.
Read “The Valiant Vow of the Renunciate” from Whispers.” Take one line at a time and
meditate on it; think out in detail what is involved in it. Try to put it into practice daily.
SRF DISCIPLESHIP CLASS
SERVICE TO OTHERS
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In our classes we often speak of service to others. Since service to others is a part of our
lives as disciples we need to understand of what it consists, and how to put the right kind
of service to others into practice.
“The Guest is God” is a Hindu proverb quoted in the AY. The saying of Christ that to
whomsoever one gives a cup of cold water gives it also unto Him, conveys the same
principle.
In the guest or in the thirsty sufferer, in everyone, and in you and me, God dwells as the
intelligent Christ consciousness that is in all creation. It is the expression of this
consciousness in individuals which results in feeling for others as for oneself; in a
deepening understanding of the needs of others; of greater kindness and compassion
toward others; and in the practical activation of this consciousness in the spirit of divine
love, wisdom, discrimination.
Paramhansa Yogananda said; “I want you to be kind to others as you are kind to me; to
respect others as you respect me.” One day he said to devotees who were serving him, “I
do not need this service, but I am training you so that you can take care of others with the
same kindness you show me.” And familiar to you now are the blessed words he spoke in
his last days among us, “Only love can take my place when I am gone.”
These are beautiful and inspiring words, and deeply moving; but we have to begin in
small and practical ways to fulfill them. There is a right and a wrong way of doing even
simple things. Devotees should learn not only the right procedure, but the right attitude
toward such service.
In the Hermitages we have two groups to consider: guests and each other. Service is of
course physical, mental, and spiritual; the three are interrelated, however. As long as we
have these human bodies that are subject to the ills of the flesh, we are occasionally in
need of receiving a little help, and of helping others. Service to others is an important part
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of our lives here, and it should be carried on in love and in accordance with the principles
of our beloved Master.
At present, besides the guests who come and go, and our own occasional needs, we have
devotees who need some regular attention. As time goes on there will, in the nature of
things, be those faithful ones who will need kind and watchful care in their later years.
Now, in service there is (1) the one who receives service, and (2) the one who gives
service. As disciples, renunciates, we have the principles to abide by in each status. These
principles are a part of our lives and attitudes in our growing consciousness of the power
of mind over body, and the power of spirit over mind. As Master explained, as long as
one has the consciousness that a stone wall is solid, one cannot bump the head against it
without getting bruised. A person in a state of material consciousness depends solely on
material and mechanical methods of healing. But the devotee knows that God alone is the
healer; although He works through many agencies according to the consciousness and
receptivity of the individual. Some things are simply symbols, as when Jesus put mud on
the eyes of the blind man. Doctors today may give sugar pills; it involves the same
principle. We know a man who was trying to get some medicine manufactured to put on
the market. He told us of his experience with the Pure Food and Drug Act. In trying out a
new medicine this concern insists that the product be tested out on as many as 10,000
persons before they will admit its efficacy. And it also must be tested in all sorts of
circumstances wherein many do not know they are taking a drug, or what it is for, etc.
When our friend told the authorities he had tried it out on hundreds of persons, they said
that did not mean anything: that most of those people knew something of his philosophy
and religious connections. In this, it is shown that the people behind the Pure Food and
Drug Act recognize the part played by the human mind.
Paramhansaji taught that we should be unattached either to health or the lack of it; that
while it is true that a healthy body is of great help on the spiritual path, especially in the
beginning, because bodily pain does pose an obstacle to the mind and thus makes it more
difficult to lose body consciousness, yet, many saints have risen above the agony of
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severe illnesses and dire suffering. Many have overcome great pain and sickness and
reached their goal, not necessarily in spite of them, sometimes through them. Also it is
true that in great suffering, either physical or mental, the greatest spiritual strides are
made. On page 211 of the AY, in the chapter entitled “We Visit Kashmir” are given
many strong points concerning the power of the mind to transcend physical difficulties;
here is told the story of the diabetic who under ordinary conditions could not sit still more
than a few minutes at a time, but in the strength of his spiritual aspiration, prayed, “Lord,
wilt Thou come into my broken temple?” with such ceaseless command of will, that he
became able to sit daily in the lotus posture for eighteen hours continuously, engrossed in
the ecstatic trance; and finally, at the end of three years, found the Infinite Light blazing
through his healed form. Then he cried, rejoicing, “O Lord, I asked you to come into my
broken temple. I didn’t ask you to heal it, but You have made it whole!” So it is also
shown here that it is not necessary to pray for healing in order that healing take place. In
fact if one wants God’s will whatever it may be, how can one pray for health? Our
beloved Master used to say, “I gave this body to Divine Mother long ago. She may do
whatever she wishes with it. I would never ask here for anything for my body.”
A personal experience of a devotee is this: “One day in 1936, early in my discipleship at Mt.
Washington, I felt myself becoming quite ill with bronchitis – I used to have it with some severity
before entering the colony. Master had called me and we were walking on the tennis court; I felt I
should apologize because I was not feeling as alert as I wanted to be, and I told him I felt I was
coming down with a cold. I told him but he did not seem to hear me. I was a little embarrassed
that I had mentioned it, since he ignored what I had said, so I did not repeat it. Later I went to my
room, still feeling bad, and lay down on my bed and fell asleep. After a while I awoke to that halfconscious state between sleeping and wakefulness with an awareness that something unusual
was happening to my body. It was like the humming of a dynamo all through my body; just
humming and vibrating, and with a most comforting sensation. There was also the feeling that ‘my
mind was smiling’ in a most wonderful attunement with Master. Instantly I knew what was
happening, that I was receiving healing! Healing for which I had not even thought to ask, not
wanting to bother him. Such happiness I felt! And such gratitude, and wonder! For it was my first
such experience. Shortly, in this state of soothing comfort, and absorbed in the happiness for so
much blessing, I again fell asleep. When I awoke two hours later I was perfectly well. There was
not even a faint trace of the illness left!”
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Here is a quotation from the Inner Culture Magazine, April 1934, article: Second Coming of
Christ, page 23. “Physical suffering does not always bring mental agony IF THE MIND IS
STRONG. Martyrs have smilingly been burned at the stake; but mental suffering USUALLY
BRINGS PHYSICAL SUFFERING. When the soul is sick, the body and mind are automatically
subject to physical and mental suffering. Therefore ignorance is the greatest of all suffering and
must be removed.” Therefore the greatest of all healing is the healing of the soul.
“One must be healed in his own soul first, before he can aspire to heal others.”
A paragraph from Lesson #5 fits in aptly here: “Self-realization may be and sometimes is attained
even by people who are struggling with sick and otherwise imperfect bodies; but it cannot be
attained unless one can concentrate and meditate uninterruptedly upon God. Since it is difficult to
concentrate and meditate while the aches and pains of the body continually have the attention of
the mind, the path of Self-realization is made much easier if the imperfections of the body are
eliminated; and if the operation of its functions are so harmoniously arranged that the mind need
not at any time be interrupted in meditation owning to the demands of the physical body.” So,
THE MIND MUST BE VERY STRONG. It is bet in time of health to prepare our minds to meet the
onslaught of illness, or of any situation which may confront us, with equanimity and positive spirit.
Sister Gyanamata was a great example. In her later years her body was extremely frail and ill.
Paramhansaji advised her to pattern her life after that of St. Francis of Assisi as regards bodily
sickness, to simply ignore it, even if the body felt as though it were falling apart, and carry on in
spite of its frailties. Gyanamata sometime said, “Oh, if I only had my health I would show you how
to be a good disciple!” She said this to the young disciples in relation to willingness and zeal. And
all the time she was showing us, wonderfully! Her willingness was to do the will of the Master.
She did indeed show us how to be a good disciple, to the very last day of her life. Toward the last
Master used to say of her, “She helps just by being here, even if she did not lift a finger any
more.” So much he thought of her. Finally she was unable to move about without help; so each
day she insisted on being moved from her bed to her big reclining chair by the window. It was in
the chair not in the bed, that she breathed her last breath. Faithful and obedient to the end. Her
last words were, in the presence of Master within a short while of her passing form the physical
frame, “What joy, what joy! Too much, too much joy! With a smile and shining face. Within an
hour or so she was gone.
And so the important thing is, we each must: Keep our minds positive and strong this is of
supreme importance. Be self sufficient with inner spiritual strength. Meet our own needs as much
as we can within reason, and not depend on others to wait on us unnecessarily. This is for our
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own good and in consideration of others. Ehen caring for the body does need help from others,
accept it appreciatively. Think that Divine Mother is helping us through the hearts and hands of
others. Remember, we gain or lose according to our own reaction to any condition or
circumstance, and this is true of illness as much as of anything else. One can learn many deep
lessons during illness of the body, so that primarily it is a spiritual experience. Also, experiencing
the need of having to accept such aid, brings with it a greater understanding of the needs of
others, and of how better we may serve Divine Mother’s children. Be thoughtful about this, and be
considerate and moderate in your requirements while accepting service gratefully and graciously;
remembering always GOD IS THE HEALER.
The one who is giving service should render it quietly, efficiently, cheerfully, and willingly; be
observing of others’ needs without giving undue concentration to the disability itself, and yet with
compassion for suffering. Keep in mind the perfection of the soul, which knows no illness. Always
serve with a positive mind and spirit; with gentleness, but not coddling. Always feel that you are
serving Divine Mother in this body temple. When the service is simply routine, go about it matterof-factly.
Later we will discuss yogic healing practices that Paramhansaji taught. But because it is very
easy for the mind to become overly preoccupied in the physical aspect of anything, we are
approaching the subject of service to others on this high level of thought as a reminder to us all to
keep our Master’s spiritual principles always in the foreground of our consciousness, and to
express them in everything we do, say, think, and feel, at all times and in all circumstances.
It may be well to mention here that the disciples’ approach to this problem differ from the worldly
approach. Anyone who has a medical or nursing background will soon realize this upon entering
into SRF hermitage life. They find they need to forget many things they THOUGHT THEY KNEW.
They need to change their mental approach to the whole subject. At the same time it is essential
to adjust to a very fine discriminative balance. Paramhansaji was very practical, was never
fanatical in anything. A vital difference is in the EMPHASIS. While giving or receiving practical
care, the emphasis is always on the MENTAL and the SPIRITUAL ATTITUDE. Med on medical
science are now beginning to concede that EVERY SICKNESS KNOW TO MAN is basically
psychosomatic in its origin. This is a staggering statement to the material-minded. To those of
spiritual turn of mind, its implications are comprehensible. The realization of this within our own
consciousness – that accomplishment, how to attain it, is a message our beloved Master has
given to the world – a mission of SRF! How can it be said more divinely than in his own words:
“Self-realization is the knowing in all parts of the body, mind, and soul that we are now in
possession of the omnipresence of God; that we do not have to pray that it may come to us; that
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we are not merely near it at all times, but that God’s omnipresence is our omnipresence; that He
is just as much a part of us now as He ever will be; and that all we have to do is improve our
knowing.”
Here is a quote from a report to the American Medical Assn., which appeared in the L.A. Times
on June 13, 1956, from Chicago: “A medical research team asserted today there is strong
evidence that all known diseases are psychosomatic to some degree. The physicians found a
direct relation between a wide variety of bodily illnesses and disturbances of mood, thought, and
behavior. The report, presented by Drs. Lawrence E. Hinkle Jr. and Harold G. Wolff, from the
center study program in human health and ecology of man, said: ‘Theoretical considerations as
well as laboratory investigations and clinical observations prove no basis for assuming that some
diseases are psychosomatic while others are not. There is every reason to believe that the
contrary is true – all diseases processes are to some extent influenced by the host’s (sick
person’s) adaptation to his social environment.’” Also, in this same report: “The general
implication of these findings is that … man’s attempt to adapt to his social environment is a very
important determinant of his health in general which often overrides all other influences – a mater
which must be of every-increasing concern to medicine in years to come.”
RE GUESTS: In serving guests, remember you are representing the hospitality and ever loving
kindness of our beloved Master; that courtesy and consideration are requisite in all dealings and
association with guests; and that you as a disciple are an example of the Guru’s training, and that
to a great degree SRF is judged by the disciples as others see them. Be warmly friendly on a
divine level: never let your association with any guest drop to the basis of personal friendship and
familiarity.
Refer to the section on SERVING DIVINE IN OTHERS, Part 3 (final) of the class notes on
ATTITUDE.
Our next class will be supplementary to this one and will give brief outlines of the practical
application of service to others.
Sri Yukteswarji’s admonition, “Behave yourself,” so simply put, is a most excellent motto!
Our behavior toward one another is very important. It affects a greater part of our lives than many
of us realize. Whether or not it has occurred to you, you are reaping the result of your behavior,
because the behavior of others toward you, pleasant or unpleasant, is greatly conditioned by your
own – a matter of cause and effect.
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Here is a revealing question: The subject of this lesson was announced in the previous class.
Have you thought about this in the meaning, in regard to your own behavior, or the other fellow’s
behavior? Answer the question honestly to yourself. It is our own behavior we need to be
concerned about.
Behavior involves a great deal. Our Master considered harmony in the Hermitage as being a
very vital thing. The ability to get along with others is of utmost importance.
Sri Yukteswar goes on to say, concerning the spiritual nuances of behavior: “Good manners
without sincerity are like a beautiful dead lady. Straight-forwardness without civility is like a
surgeon’s knife, effective but unpleasant. Candor with courtesy is helpful and admirable.” (A.Y. p.
124)
Very few know that most of our happiness lies in knowing the art of behavior. More harm has
come from wrong actions, words, than you can imagine. Master said: “The mouth is the cannon
and words the cannon balls that often destroy friendship in unthinking moments.”
The greatest of all happiness, next to divine happiness, is to find oneself at peace with those with
whom we have to live every day in the year. You will all agree that dissention is certainly a cause
of unhappiness. So it is worth working for, isn’t it, to have harmony and peace in our daily living;
for our behavior affects every department of our lives. In the office, dining room, anywhere,
thoughtfulness and good behavior are essential. How can we expect the world ever to be at
peace, if we as individuals cannot be! Hermitage life is a test tube, in which we learn the ART OF
LIVING. It is an art. First we need to know the rules of good behavior; then practice them. But in
thinking of the rules, there are so many, that we could never remember them all.
Therefore we need ONE BASIC RULE – ONE OVER-ALL THOUGHT TO KEEP IN MIND – TO
BE OUR GUIDE IN REMEMBERING AND PRACTICING COTHER RULES. What rule is this?
It is not enough to say, “Love one another,” though that is of high importance, nor even, “Respect
one another.” In what ways can love and respect be expressed? The ideal must come into
practical application; we have to pin it down; make it practical, active, lest it remain only a theory.
Therefore, the rule might well be, “SERVE ONE ANOTHER.” Because only in SERVICE may we
build that true spirit of discipleship from which the work will grow, and from which we ourselves
will grow, and outgrow our habits of misbehavior.
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Service is of three kinds: physical, mental, spiritual. We should serve in all these ways. We have
one lesson of SERVICE TO OTHERS, which touches on the three, because the three go
together. Physical or material service is often necessary, but it is never enough. The mental
positiveness with which we help those that are not strong helps to strengthen them; helps them to
keep their spiritual lives strong. We should serve mentally with kind thoughts, and words of
encouragement.
Refer to our beloved Master’s poem on “Friendship.” Because that expresses such service most
beautifully: He says that friendship lies “In the seeking of soul-progress together, by two who
would smooth the way each for the other.” This is true friendship, true service. In this first of all, all
other forms of service find their right proportion.
We are all here for one thing: GOD ALONE. It is not an easy path. We all have many obstacles to
overcome. Remember, those who are new here – all disciples go through the same experiences
in one way or another at one time or another; and it is through tests and other difficult experience
that one is made stronger. It is a path of effort, because everyone ahs faults to overcome. There
will be times in the lives of each of us when we will be tried to the limit of our endurance. We are
all frail mortals. We have come here for help. Let us help one another, then, out of common
sympathy and compassion.
Attitude – the way we approach our problems – is of first importance. There are times when we
feel we have reached the end of our endurance, but when you reach the end, just keep on going!
Of such stuff are saints made.
When someone is weak, we should not cast him off mentally, or talk against him. Encourage him.
Help him not in a critical way; and never agree with his weakness or fault. Until we know how to
advise, we shouldn’t advise. Be careful of giving advice, because unless or until you yourself are
strong it is easy to do or say the wrong thing. But encourage, even with a smile; convey the
feeling that you want to help, that the person is not alone in his suffering. Even this should be
done with understanding, as a person might think even our smile meant approval of his error. It
takes a great deal of discrimination and deep sincerity to give true service. The surest guide is
LOVING NON-COOPERATION WITH EVIL, in either big or little ways while helping in good ways
as much as possible.
Be careful about discussion with others on negative points until you are very sure of your own
ground. It is always best to suggest that they talk with someone who is prepared for that purpose.
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Don’t try to convert those who are weak, by discussion and argument, until you yourself are
strong. Don’t mix closely with them. But at least send them kind and good thoughts. One can
always help them mentally; and outwardly as much as possible.
Kind, good thoughts have power. Never entertain thoughts of antagonism, because that will be
felt by others. Do not criticize others. How do we know what delusions lie yet in store for us? We
all have a common enemy – delusion; and sometimes some of our buddies are wounded in the
battle. We should have compassion on them. As we judge others so will we be judged. That is
karma. That is the law. We should, nevertheless, seek the company of those that are strong.
Those who have been here longer and are stronger should try to help those who are in trouble, if
they feel the inner guidance and strength to do so. But we should not turn against anyone.
We must remember, evil leads to sorrow and suffering, and so we should have compassion on
those who are weak, because they are bringing suffering on themselves more than on anyone
else. Sometimes certain disciplinary measures may be misunderstood; but attitude is a factor
there too. If one determines on one’s own will at any coast, then of course one is going to suffer.
We should never let our sympathy for others upset our own peace, because if we lose our own
peace, we can’t help anyone. Keep a certain detachment; that is, a detachment and a
positiveness of spirit. And keep smiling inside. Consider your erring companion as a patient, is it
were, in a hospital and that you are giving him “first aid” in his “case of delusion.” Never dwell on
his sickness, but on a greater abundance [unreadable] love, and joy. Bring spiritual laughter into
his life, sympathizing with [unreadable] or his inner, positive desire for God which does exist deep
in his [unreadable] and is being temporarily thwarted, by the case of delusion. If, [unreadable]
trouble, we attract it to ourselves; so be detached inside, and dwell on the thought of pleasing
God and our beloved Guruji.
However, there are times when a devotee gets beyond the point where we can be of any help. If
it is clear that this is the case, then we should commend that person to God and Master, and pray
that the pain he is bringing on himself by his stubbornness will teach him his lesson quickly, and
bring him back to his original desire for God alone. Then respectfully leave him alone. For
sometimes such persons put up a wall of perversity and [unreadable] help get to them. When we
refuse to profit from the wisdom of others, some lessons must be learned on our own.
On the other hand, in our daily lives, let us take a sincere interest in each other’s happiness. We
see each other’s little triumphs even if we say nothing outwardly. Let us encourage each other in
our efforts when all are doing well. Let us try to make each other happier. Our own happiness will
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expand in that way. Let us set our own comfort last; the happiness of others first. Adopt an
unselfish attitude in our daily contacts. This means more thoughtfulness, more consideration, and
more simple courtesy. We all know we like to be corrected gently, if it is possible. So we should
have that same consideration for others if it becomes our part to correct someone. The basic rule
then is Service. Let us consider other rules.
We should have RESPECT FOR ONE ANOTHER. Some have respect only for strangers and not
for those near to them. That comes from familiarity, which should be avoided. See the best in one
another, instead of seeing faults. Ideal friendship comes in being an ideal friend, not merely in
seeking ideal conditions for friendship.
Have respect for others’ opinion. Don’t try to convert all to your own viewpoint. Remember that
everyone has a different angle from which he sees things. So don’t insist on your own.
Avoid too much familiarity. Be distantly, yet warmly, respectful to all. You can be detached and
yet warmly interested. Familiarity breeds contempt. Avoid too much frivolity and lightness. One
should keep a reserve and not reveal every thought and feeling even to those close to him. You
will always be glad if you have been reserved, and many a time sorry if you have not been.
Avoid being with people too much, or with any one person too much; treating others as if we
owned them; laughing at their or our own qualities of personality, making these appear ridiculous;
too much calling by pet names. Do not make insulting remarks or be sarcastic at any time.
Always be courteous and kind. Use discrimination. Master was always distantly respectful, while
warmly friendly.
Do not disturb another when he is busy with some important work, just because you feel on a
familiar footing, or for any other reason. In our busy lives this should be remembered. Less talking
in the office; not at all, unless it is necessary. Silence in the dining room at all times. We have to
live at very close quarters in Hermitage life, and must learn to have respect for each others'
privacy and need for periods of silence and aloneness. This is especially important for those who
share a room with another devotee. Each should give strict regard to the need of privacy, and
arrange certain times only for converse and informality. Most of the time, conduct yourself with
the utmost consideration. Give one another time alone for meditation and quietness. This could
be mutually arranged for the benefit of each, on certain days and hours, and evenings. Each one
should have the room alone without interruption for one-half day each week.
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Do not be suspicious of others. Try to believe in them and let them feel your trust. Do not argue at
any time, especially before others and outsiders. Discuss differences. Again, respect others’
opinions and they will respect yours, as a result.
Learn to cut off speech at any time – not by wrath or by way of showing displeasure, but through
sheer discretion. He who mistreats us often knows his wrong behavior, but fire increases fire:
criticism increases wrath. Let people in ugly moods alone; give them a chance to seclude
themselves. Quarantine them. This was Master’s way. Just leave them completely alone. If you
have a hair-trigger temper, count ten before you speak – and then—don’t speak! We all have our
personalities to contend with, and all our little faults. May times we observed Master’s discipline in
regard to moods and ugly behavior. He would leave persons in moods alone, and see that others
left them alone. They were isolated. It was strong discipline, but it is effective and sometimes
necessary.
Be sure not to respond when others in those moods try to upset you or try to get you to confess
your weaknesses. Master often said it is not necessary to confess a fault. Simply quietly correct
yourself and go on. Others will think they were mistaken about you; or they will respect you for
making the correction if they are aware of it. We are all here to correct and improve ourselves.
Conquer wrath by calmness; stop quarrels by silence; stop disharmony by being sweet of speech;
discourage discourtesy by being courteous ourselves. It is still true that “...a soft answer turneth
away wrath.”
As an example, two ladies in an SRF colony refused to talk to one another for a long period of
time. Each one said, “Let her come to me.” This could have gone on indefinitely, but one was
finally persuaded to ask forgiveness. The other was glad to forget the differences and thus the
relationship was immediately reestablished on a harmonious footing. How quickly troubles are
smoothed out if we lay PRIDE aside; are quick to say “I’m sorry”; talk sweetly when someone
shouts; discuss calmly when someone gets upset; or, remain silent when that is the best remedy
for a situation.
Master said of gentle speech, “Unruffled, controlled speech, innocent of malice, will make you a
king over yourself, and honored in your own home by those who are immediately around you,
from whom it is often most difficult to win admiration.” Respect in your own home is much more to
be desired than the acclaim of strangers who do not know you as you really are. How few people
know how to be a hero in their own homes. It takes very good behavior among those with whom
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you live every day to deserve admiration. But the calmness and peace in your lives and home is a
great thing to attain.
There was an article in the daily paper (L.A. Times, Oct. 14. 1956) about a woman who, on her
100th birthday anniversary was asked to what she attributed her long life, and she said: “Just
behaving myself.” And it is true that peace, calmness, and happiness are certainly factors
conducive to a longer life.
There are times when our patience is tried seemingly beyond endurance. Then it is well to retire
to a quiet place, practice some breathing exercise, for example: Slowly inhale and exhale to the
count of twelve, twelve times. Go for a walk if possible. Then deeply affirm mentally, ten times or
so: “Father, Thou art harmony. Let me reflect Thy harmony. Harmonize my error stricken friends.”
Pray for each other. We should do this. We can help each other by prayer. Instead of feeling
resentful toward someone, try prayer.
It is important to try not to blame others for unpleasantnesses that occur about us. We should
blame ourselves first; examine our behavior and feelings to see if any fault lies with us. It is easy
to wish that others would behave perfectly toward us, or change their behavior; but we have to be
concerned with our own behavior. It is very difficult to conduct ourselves properly and consider
our own faults. If we want to have others change, we should remember that: "Example will do
more to change others than wishing, holy wrath, or words." This is what Guruji said.
We might look at it this way: Divine Mother makes sure we get a few exaggerated examples of
our own shortcomings, so that we will see them for what they are, and will try to correct them. For
every person has within him the seeds of many shortcomings and faults. If someone else is
inharmonious or proud or critical, we should not let ourselves be upset by this. Instead, in this
way we can see our faults as in a magnifying glass. Many times we don’t realize that we have
such seed within ourselves. In this way we can use the shortcomings of others to help in
changing ourselves.
Criticism can be of two kinds: constructive and destructive. Constructive criticism is frequently
necessary, and it can be given in a loving way. (We can do this once we have learned to criticize
ourselves.) Criticism is destructive when it is given in a way that arouses resentment and excites
the emotions, thus blinding the person that is being criticized. This should be avoided. The art of
constructive criticism lies in clearly picturing the faults of others, with a sympathetic attitude, as if
the fault belonged to ourselves. Then we are free to criticize if necessary. Sometimes just a hint
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or a few words kindly and lovingly spoken will help a person immeasurably to see and correct a
fault. Even a look will help sometimes, without a word being spoken, if the person wants criticism.
Never repeat criticism more than twice. Leave loving criticism as a seed to germinate in the soil of
receptive hearts. We can not force people to change, but by doing the right thing at the right time
we can help them.
The great example of our revered Rajarshi comes to mind so many times. Master told us that just
the slightest hint to Rajarshi was all that was ever necessary; he would understand and correct
himself instantly. Just one hint, even a very subtle one! That is why he went forward to rapidly in
his spiritual life; steadily, never swerving. And so humble. Master called Rajarshi “saint” even in
his presence, because Master knew it would not turn Rajarshi’s head with pride.
Mental criticism is worse than criticism by words; it is futile, because we suffer with the resentful
criticism in our own minds, while the guilty person goes merrily on his way. This is harmful to
yourself. Think this over the next time you find yourself boiling with resentment inside because of
the fault of another. Try to think of some constructive way of handling the situation. Otherwise you
are punishing yourself for his fault. This is foolish, isn’t it? But no harsh words! Learn to be a
peacemaker. Watch your voice, manner, and inner feeling, if you find it necessary to correct
another. Make a friend instead of an enemy.
One very poor reaction to criticism is to come back with the retort, “Well, you’re another.” How
many times have you done that? You immediately want to turn the criticism onto the other
person. We should make ourselves adamant against taking offense, and freely forgive and forget
those who offend us. It is very difficult work with anyone who is very sensitive, always ready to
take offense. Don’t have hair-trigger ego-feelings. We must do our best to overcome difficulties,
but smile first, last, and all the time. There is no better panacea for sorrow or failure. Master used
to tell us, “If you can’t make yourself smile, take your fingers and pull the corners of your mouth
up.” This reminds us of an old Latin lesson. There seems to be no word in Latin for the word
smile. The translation is “stretch the face after the manner of a laugh.” Possibly smiles were rare
in those days. Anyway, even if you don’t feel like it, “stretch your face after the manner of a
laugh.”
Don’t gossip! That is one of the worst of faults; and it acts like a boomerang. Remember,
sometime in this life, or beyond it, we will have to go through the same experiences we have
ridiculed in others. That is the law. We must not emphasize the weaknesses of others, but help
them to overcome them, saying in our hearts, “There, but for the grace of God, go I.” “Judge not,
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lest ye be judged: -- this is the law too. He who gossips loses the respect even of those who
agree with him.
We should not be concerned with what others do to the point that we get upset. Always
remember that this is God’s drama. We must do our part well. However, there is a great
difference between gossiping about others’ shortcomings and reporting something that is actually
wrong. If rules are seriously broken, and a devotee is failing to live the life as it should be in the
Hermitage, or is doing or about to do some harm – this should by all means be reported to
someone in authority. It is wrong to tolerate evil. Talk it over with your counselor, or colony head;
or if the matter is serious, address a letter to the SRF Board of Directors; if necessary, to the
president of SRF. One bad apple can spoil other good apples. If a rattlesnake were in the house
you would report it, lest someone get bitten. That is the attitude you must have about actual
wrongs. And don’t acquiesce in things that are wrong by keeping silence. If you go along and
keep silent, even though you don’t participate in it, that is wrong. For instance, someone went
with a disloyal disciple to visit another teacher once. He didn’t visit the teacher himself, but waited
out in the car for his friend. His excuse was that he felt it was his friend’s own business what he
did. But this was not the right attitude. He acquiesced in the error. This is the sort of thing that
should be reported, because disloyalty can spread to those who are weak, and leads to their own
harm.
Master was very much against carrying small tales and gossip. He would not permit it around him
at all.
OTHER RULES:

Be truthful and sincere with others.

Do not indulge in joking too much. But be cheerful but not light or flippant.

Don’t be a rebel, inside or out. Try to understand and harmonize your actions with those
who are in charge. If there is something you do not understand, talk with your counselor.

Meditate together. This is the most wonderful ay of drawing closer together. On outings
too, do not forget God. Everything is so much more enjoyable remembering Him, the
Giver of all true beauty and joy.

Talk of spiritual things as much as possible Talk very little of worldly and superficial
things.

See to please God, not man. In this way, you will eventually pleas others too. They will
feel you spiritual depth and sincerity.
REFORM SELF – this is the greatest law.
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Practice kindness in the hermitage first and eventually you will win all by your kindness, and will
bring about the harmony that we all want. This does not mean you have to agree about
everything in order to be kind; but when you do disagree, always remain calm and courteous.
That takes divine strength. The greatest test of all is self-control in times of trouble. There is a
phrase in Master’s poem on “Friendship,”
“When two separate soles march in difference
Yet in harmony, agreeing and disagreeing,
Glowing, improving diversely.”
Read this whole beautiful poem, and study it. Here are a few more thoughts from it: Avoid making
too many demands, or being deceitful. Always be sweet and gracious, with inner reserve.
“Nurtured art…in the seeking of soul-progress
Together by two who would smooth the way for each other.”
Let us try in every possible way to smooth the way for each other! Be prayerful—help each other
through prayer in difficult situations and in personality problems.
It helps! Try it!
SRF DISCIPLESHIP CLASS
THE VALUE OF HERMITAGE LIFE
The subject of our class, The Value of Hermitage Life, is one that each of you has given some
thought to, even before coming into the hermitage, as is evidenced by the fact that you are here.
However there are various important details that should be brought to the attention of new
entrants and also to all the other devotees living here, for the reason that there are times in the
life of anyone when moods and periods of delusion come. What is a mood but a temporary
delusion, which if fostered may become a part of one’s inner environment? We need to be
fortified in advance, ready to throw out the foe before he can gain a foothold.
INNER ENVIRNONMENT IS WHAT GOD WATCHES. Why did we come here? To find God, yes
but why did we seek this environment? We need to find out the difference between inner and
outer environment, and their relationship. One may be a sinner among saints, or a saint among
sinners. But to evolve to a saintly state in evil company would be difficult. Master said: “Sinners or
saints are largely made through the company they keep. It is better to be in hell with one wise
man, than in heaven with ten fools.”
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Now, what is meant by inner mental environment? It is our thoughts, feelings, and reactions; the
thoughts we live with, the feelings we live with, our reaction to our outer environment from early
childhood on; plus tendencies brought over from our past lives. Even reactions become habits.
We have a reaction to certain things because we have reacted in that way in the past, and so a
habit is formed. These thoughts and feelings and habit reactions almost automatically guide our
actions. We do not realize how much we are guided in such ways in what we say and do. We
think we are expressing freely, but we are not doing so at all.
In order to change this limiting inner mental environment, we need an outer environment that will
help and inspire us, and show us where we are wrong; and aid our determination. Gradually,
through meditation, learning to act without desire for the fruits of action, attunement with Guru,
and the practice of the 11 Necessities for Success on the Spiritual Path, we become more and
more free from the past influences. But until we are entirely free—and that takes more than a little
while—it is vitally important to understand the way the law of environment works, in order to learn
to use it to our advantage, and to avoid pitfall.
So three factors enter in: environment; the company we keep and our reaction to these.
Environment: Master has stated that “environment is stronger than will power.” Herein lies a great
value of hermitage life. Here are spiritual vibrations, good suggestions to the mind, underlying
harmony. We need to know how to hold onto theses values, even while here, and not dilute them.
For instance, devotees should not go downtown oftener than necessary to take care of their real
needs, and do the same in regard to going to the neighborhood shopping district. Go only when
you find it necessary, not for the purpose of satisfying a little restlessness and seeking
excitement. It is best also in one’s early years to refrain even from visiting one’s family too much.
There are ties and habits and old remembrances which result in influences that have a pull in
lesser or stronger degree. Milk mingles with water, and so, until your consciousness is churned to
spiritual butter, so to speak. So don’t mix with vibrations and environments that tend to pull you
away from spiritual thoughts and resolves. So, do not go away from the colonies too much for any
reason. We may refer again to Kumar, the story of whom is told in AY Chapter 12, whose visit to
his home resulted in his getting mixed up with evil companions and bad habits to the extent that
he became unfit for hermitage life.
Then there is the personal experience of one devotee here, who at an early period of discipleship,
found it necessary to go home for business reasons, but lengthened the allotted two weeks leave
into a month. But that was the last time for eight years, for the beloved Master took a firm hand in
her discipline from that time, so that even the wish to go never even entered her mind. It is almost
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impossible to evaluate the benefit of those years unbroken by any outside influences. It happened
at the end of that period, another trip became necessary, but with what different spirit and with
what eagerness to return to the SRF “fold.” Then she looked back and realized what Master had
accomplished. She looked back and scarcely recognized herself. You should sometimes use the
years as a measuring stick. You may think with some surprise, “Was I really like that? How did
anyone stand me? Why didn’t someone tell me?” Well, you are being told in a hundred ways if
you will become aware of it. Everything is gently nudging you in the right direction.
There is no question but what one can advance much more rapidly here than in the world,
because here you are freed from many obstacles, self-seeking, entanglements, worldly worries,
and unceasing war with negative influences. We are free from many influences in order that we
may meditate more. We are helped in a positive way by spiritual atmosphere.
Company: “Greater than will power is your environment, but the greatest of all things is the
company you keep,” Master said. Herein is the greatest value of hermitage life (apart from the
vibration left my Master himself). We find our own devotion increasing. We develop the desire to
become more and more spiritual ourselves. Then, as our desire grows, so those around us are
influenced also to become more spiritual. And so a group of devotees headed in the right
direction, thus forms a spiritual magnet drawing other true souls into their midst. This is what we
want here, a nucleus of spiritual vitality reaching out beyond these walls of the hermitage, to grow
like an avalanche. This is the other half of our mission, to find our own Self-realization, and to
help others of the world to find it.
But when we are among worldly people, the influence is the opposite. It becomes more and more
difficult to visualize devotion. Bit by bit, spirituality seems to appear more and more unnatural,
even false, ridiculous, or impossible to achieve, when it is not in the consciousness of anyone
else around one, or only weakly so. One has to be very, very strong to stand alone.
Some rules for spiritual safety: Do not mix with worldly people, until we ourselves have some
measure of realization. If we want to find God quickly, then avoid even slight wrong influences as
much as possible. It is not a sign of weakness to avoid wrong things when we can possibly do so;
it takes strength to avoid them. And it is right to pray, “...lead me not into temptation.” It is hard to
learn to discriminate what things we must face even though unpleasant. We should face what we
must cheerfully, thinking of God; we will gain strength thereby. But there are things we face
because we want to; discriminate between those two. Don’t rationalize in order to think you have
to, when it is only because you want to. Then there are some things we both want to, and have to
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do, even though some wrong influence is present. This is the battle of life, and shows again the
importance of discrimination.
Now, right here let us take note of certain key words which keep coming up: DISCRIMINATION,
ATTITUDE. Notice these whenever they occur, and others of the Necessities, and you will see
how these are intermingled in every phase of our lives in discipleship.
To go on: We gain strength by coming up against the adversary from time to time, IF OUR
ATTITUDE IS RIGHT. It is not right if we seek him out of our own accord. Don’t seek temptations,
they will come soon enough of their own accord. In this, many err.
Most of us come here from a more or less worldly life, and so there is very much in our inner
mental environment to be gotten rid of. Our consciousness has to be freed from old habits of
thought, feeling, and actions; and it is therefore very important that especially in the early years,
the training and discipline is very strict. Master has said it takes seven or eight years to break
fixed habits. The tendencies linger a long time. So it is best to avoid situations that hold
temptations and negative vibrations, for a long time – years. Some devotees are placed in more
difficult situations than others even in hermitage life, and, in the nature of their work, have to face
outside vibrations in more or less degree. Then, think of God, keep Him always in your
consciousness, and cheerfully meet the challenge. It is a sign of strength to avoid the adversary
when possible, remember. In the hermitage, mix with those who love God. DON’T mix with
doubters, negative people, those lacking devotion, etc. Don’t try to convert them. They may
convert you. Become strong yourself first. Leave the converting to those who are prepared for
that purpose. In his guidance of us, our beloved Master said this over and over to us. Seek out
the best examples, and associate with them.
As for the newcomers, it is better if they, instead of associating together, mix with those who are
stronger; and those who are not yet strong should not mix with the newcomers, but with those
who are strong and steadfast. It is always best to seek those who are been here a long time and
are stable. So you see, even here, it takes discrimination and care as regards one’s company. Of
course, new-comers have many of the same problems and questions, and when they are very
sincere, it is all right to associate together somewhat, but do not depend o each other for the right
answers; it is best to talk things over with someone who has been here longer and whom you see
is strong and positive. Of course anyone is apt to make some mistakes; so be ready happily to
welcome correction—that is the important thing; always try to improve yourself. If anyone
approaches you who is really negative, suggest to him that he go to someone who can help him,
but don’t try to yourself, unless you are well prepared.
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Newcomers will more quickly learn our ways if they do not become involved in personal
friendships. Personal friendships are expected in the worldly life, so, unless one is cautioned in
this respect, it would be natural to expect and seek them here. But in the hermitage, it is best not
to become entangled in personal relationships. We should give sincere kindness and interest, but
it should be the divine kind, impersonal, rather than a limiting, personal, human kind. Newcomers,
on the other hand, should not choose their associates so much on a basis of personal sympathy
of personalities, but rather on the basis of their sincerity and strength on the path. Personal
sympathy can exist on the basis of weakness, and that would hinder rather than help you. You
may go to someone because you want someone to agree with your weakness, and if you then
receive such sympathy, that is very detrimental and wrong.
While our desire for friendship should be channeled into a desire for divine friendship with true
devotees, we should feel an impersonal love for all, and a desire to serve and help all. Leave
spiritual advice, however, to those who are qualified to give it, whenever possible. More harm can
and has been done through wrong advice than through sympathetic silence.
It is possible to become wrongly involved even in the hermitage. One has to be always on guard.
Relatives in a hermitage present very strong tests, because they tend to take each other’s part.
But remember this always; the relationship is always direct between each disciple and God;
between the disciple and Guru; between the disciple and ideal of life we are trying to lead here.
On reaction: There is a story of some people who wanted to tempt a saint, and sent beautiful
courtesans to tempt him. He jumped up and touched their feet, saying: “Divine Mother, Thou hast
come to me today in these forms. I bow to Thee in them.” Others might have been subjected to
the same test, and fallen. Our reaction determines the effect environment has on us. Try to get in
the habit of thinking, saying and doing the ideal thing on very occasion that arises. If you catch
yourself beginning to feel or think or speak in some negative way, stop and ask yourself—now
what would be the IDEAL way to respond right now. Then form new habits of right reaction.
Watch the heart. That is where the feelings are harmonized.
Our reaction is determined, however, by company and environment over a period of time, and by
our past tendencies. Seed tendencies remain in the subconscious mind, waiting for favorable
circumstances in which to germinate. The pattern is already there. You never know when you are
going to find yourself in some environment that will bring these tendencies uppermost, especially
if you are careless and too self-confident about your strength. We should not say, therefore, “Oh,
I’m strong! These things you worry about don’t affect me.” These can be rather tragic “last words.”
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It has been noticed that many who have said that have left the hermitage. One instance is that of
a disciple who wanted to go to a public swimming pool, laughing at another who didn’t feel it was
right and saying: “You mean you’d let it bother you? I’m all right.” It is better to keep on the safe
side, and not take the change. One never knows what involvement there might be in a worldly
situation. But while taking precautions, we can still use the law more and more to our advantage,
even when forced into negative circumstances. When we understand the nature of the influence
environment can have on us, we can be more greatly on our guard.
So now we have the whole picture. There is not only environment, company, but also our own
reaction to them—in our own mind and what we see and how we see it. There are some who
always look at the drains. Others look only at gardens and beautiful things. If we look at evil, if our
attention is on evil, then we attract evil. If we look at the good in everything, if our attention is on
God and goodness, then we tend to become good. Two people can be in the same environment,
that we know, and one can become better while the other becomes worse—because one gives
attention to the good, and the other to the bad side. Let us learn to not concentrate on the bad
qualities of people, places, and events. Remember, flies love to sit on honey but they enjoy
equally feed on refuse. But bees like only honey and flowers. Let us be like the bees. Let us also
do as Sri Yukteswarji advised; “Don’t waste your film on bad pictures. Take only good ones.”
LEARN TO DISCRIMINATE, and having discriminated, give attention to the good and uplifting
qualities in all things. In this way we may guide our lives into ever greater harmony and
emphasize more and more the free will of the soul, until eventually we are able to influence our
environment instead of being ourselves influenced. Use the law to help, not to paralyze. We
should seek to change our environment where possible, our company where possible, but above
all we should emphasize right reaction, even when negative influences are forced upon us.
There are methods for shutting out wrong influences and vibrations when one cannot get away
from them. Meditate, concentrating on the feelings in the heart, harmonizing vibrations there.
Keep your own vibrations positive and good so that you will radiate nothing but good and strong
vibrations, remaining unaffected by wrong environment when it cannot be avoided. Practice this.
You will find many occasions, of greater or lesser degree, oftener than you realize, until you
become discriminative. Then practice by imagining your having to go into some very negative
vibration, such as a barroom. Feel the contrast between your own inner vibration and that most
prevalent in such an environment, and feel that you are radiating good vibrations while you are
there, wilting all rays of negation that come to you; concentrate on the Christ Center. Think this
over, and prepare yourself so you will know how to meet some unexpected occurrence. Then you
may find yourself unaffected in very negative vibrations. You need to be prepared. Also
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remember your own influence is never lost entirely. It is really a responsibility. We are our
brother’s keeper. Everything we do has an influence, a vibration, so we must make certain it is
such that it will be good and helpful to others. You should realize the far reaching implications of
this; right here and now, and all the time.
One vital test of spiritual strength is this: when anyone of a negative mood, anyone in delusion,
comes to you, do you uplift him? Or do you sympathize with his negativity? Do you help a person
to overcome wrong mental trends? You should watch yourself with great care on this. Test
yourself on it and see what your reaction is next time someone does come to you in a negative
state of mind. If you don’t know what else to say, the first and best thing to advise in any case is
meditate. That is the best way to overcome moods. Take some brisk exercise, deep breathing, in
fresh air if possible. And talk over your problem with Divine Mother and with the beloved Master,
and listen with your conscience. Practice this yourself the next time you have the beginning of a
mood. Overcome it quickly, don’t let it get a foothold.
On the other hand if you should express yourself to someone while you are in a negative mood,
take note of what reaction you get from the other person. Do they sympathize with your negativity
and thus emphasize it, or do they give uplifting and constructive help? Sometimes even strong
words are necessary to cut through a mood, so do not resent it if they are sometimes resorted.
“Many good people have allowed their soul-happiness to perish by not heeding the stern behests
of wisdom, yielding instead to the sweet but poisonous words of wicked associates.” This is
something you should remember. Also, “The more one improves himself, the more he will elevate
others around him. The self-improving man is the increasingly happy man. The happier you
become, the happier will be the people around you.” Remember, everyone has to resist and do
battle. We must help and strengthen each other; this is a grave responsibility. You would not like
to think that anything you said or did was responsible for someone else’s leaving the spiritual
path. And you never know--unless you are very careful and circumspect in your speech--how
much influence you may have exerted on others. See Discrimination in Speech, supplementary to
Necessities.
Regarding associations watch your reaction and see how some have a weakening effect, and
some, a strengthening one. But it is the reactions and result that are important. Certain
magnetisms attract each other, and it could be that weaknesses in one would sympathize with
and reinforce the other’s weakness. You have weaknesses of which you yourself are not aware;
and because of the subtle inner sympathy with certain negativities, the association would be bad
for both persons. Master very often advised devotees about associates, recommended that this
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one associate less with certain disciples, and more with another; because he deeply understood
their natures, and knew which combinations would be helpful and which detrimental.
The traits in each person’s nature tend to bring out certain traits in another. One association will
bring out deep devotional nature, and another will bring out lightness and joking. One
combination will strengthen the zealous positive tendencies; another will foster a less responsible
feeling towards the work. Always predominant traits have an influence between individuals; so if
you are guided in selecting your associates, most especially during your earlier sojourn in the
hermitage, welcome such guidance; it is for your highest good. It is necessary that dependence
on personal friendships should b e broken. An attitude toward friendship which is other than the
divine attitude should be avoided. One has to free oneself from personal attachments in order to
know true divine friendship in its real nature. It is a gradual process. This discrimination in one’s
outer environment gradually brings about the change in our inner environment – the change in
our deep thoughts and feelings and reactions.
So, watch your own reactions that result from your associations. Ask yourself if you receive real
inspiration from this association. Do you receive an expansion of spirit—deeper love and
consciousness of God’s presence? Or is the stimulation you receive only a temporary mental
one? Does it stimulate restlessness and a desire for change? Is it wasted time? We should not
waste our precious time. Then ask yourself—what is it within you that responds to this association
and thus drew it to you. On the other hand, possibly there is something in it which aroused you to
an awareness of your own shortcomings. You might at first resent this, and not want it. And yet it
might be a good thing for you. It is good to see yourself in others’ eyes. That is one purpose of
hermitage life. Profit by it.
Master used to say that in the hermitage everything is known. The shortcomings of devotees are
all out in the open for others to see. At first you don’t quite like the idea that your faults are so
plainly seen by others; but it is a fact, and is for our good, that we may be able to correct
ourselves. We are all here for the same purpose, to improve ourselves, to find God, to develop
our true Selves.
Now, YOU HAVE TAKEN THE FIRST BIG LONG STEP, in coming to the hermitage. But
remember that is but one step. It is the beginning; now comes much effort to break the binding
chains of centuries, of many lives. And this freeing process takes time. But the thing is to just
keep on keeping on, through effort and meditation. These are general hints to you. You can apply
these hints. Each devotee has an individual problem, and each one has to work it out for himself.
The main thing is KEEP ON TO THE END!
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Quote from Lesson 98: “Environmental troubles are born because of your conscious or
unconscious actions of the past.” In other words, you find yourself in an environment because you
have earned it in some way, in past lives or in this life. Now, you find yourself in a most blessed
outer environment, with every chance to make the greatest spiritual progress. You can even
waste this blessed privilege! Or you can resolve that YOU will be the one out of a thousand to
FIND GOD!
We have included only a single reference from the AY this time, but you will remember that our
beloved Master spent his entire time in his early boyhood seeking saints; until he found his Guru.
So should we all seek the highest in environment in good company?
DISCIPLESHIP CLASS
TITIKSHA (Endurance) and NON-ATTACHMENT – Part 1
Have you taken notice of your attitude in events which called for endurance, either physical or
mental endurance? It is possible you are already practicing TITIKSHA in some degree. Let us
see.
Let us take for our text in our lesson Titiksha a paragraph from “Autobiography of a Yogi.” You
recall the episode HOW TO OUTWIT A MOSQUITO wherein Sri Yukteswarji first humors his
young disciple, Mukunda by permitting him to get a mosquito curtain for protection against a
horde of insects that were causing nightly discomfort; and then demonstrates in a most unusual
manner, his own complete immunity to the onslaught. The lesson was dramatically impressed
upon the young chela because his Master took this occasion to permit Mukunda to observe him
closely in yogic trance for the first time, and most unexpectedly. Sri Yukteswarji switched quickly
from his immobile trance-state to reassuring laughter, as the frightened boy turned from his
Master’s seemingly lifeless body to summon help. But trance or no trance, the mosquitoes were
vanquished, and “not one insect ventured near.” And Sri Yukteswar’s question, “Is the whole
world going to change for you? Change yourself: be rid of the mosquito consciousness,” brought
home forcefully to the young disciple this thought: “’That is the yogic state I must strive to attain.’
A true yogi is able to pass into and maintain the superconscious state, regardless of multitudinous
distractions never absent from the buzz of insects or the pervasive glare of daylight! In the first
state of deep meditation the devotee shuts off all sensory testimony of the outer world and also
becomes undisturbed by sounds and scenes of the inner realms.
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TITIKSHA means “endurance.” ATTITUDE is involved here: attitude in patient endurance;
enduring something while disliking it, even hating it; and not wanting to do it means enduring with
neutrality toward the experience with objectivity toward it. It means disassociating the mind from
involvement in the experience.
Man is too much subject to the conditions of the world. He is disturbed by heat and cold,
variations of happiness and pain, or comfort and pleasure. He suffers terribly through
bereavement or betrayals of trust in the actions of others.
Endure everything with neutrality, in all situations. This is something every disciple has to
achieve. We can and must practice making our daily lives much simpler and easier because of
being able to endure things which ordinarily annoy and disturb most people, and which cause
pain and distress because of superficially pleasurable sensations.
Originally pain was a warning sign that something needed attention, or that proper care should be
taken of the body. But with civilization man has become overly sensitive. Imagination plays a big
part, and pain is heightened out of all proportion to its importance. Pampered people become
over-sensitized to pain. Everything is exaggerated. Savages feel little pain, nor do animals.
Babies are less sensitive to pain, because imagination and memory have not yet become active.
“Sufficient unto the day is the evil thereof,” and sufficient unto the moment is the pain thereof.
Meet what comes with equanimity, and then forget it. We have to learn to be tough with
ourselves, about the things that cause pain and discomfort to our bodies and distress to our
minds. We have to get rid of these discomforts by rising above them. Some one hurts our
feelings; personal hurts. We should not let these things disrupt our evenmindedness. One very
touchy hurt is criticism. It is a double-edged sword. First, direct criticism to ourselves. This is a
very sensitive point. Everyone needs to learn the right attitude toward criticism, how to take it, not
to let it embitter or cause resentment. We should learn to take it calmly, examine ourselves to
detect if it is deserved and if so correct ourselves. And what if it is undeserved? …take it calmly
anyway. If we are honest with ourselves we know we have many imperfections which might well
be criticized. So take it with humility. And if we take this “unjust” criticism and consider it, meditate
about it deeply, it may stir something of which we were unaware, make us aware of some karmic
pattern, something that we must meet with titiksha. If we resist it we are the loser. If we meditate
on it and try to understand why this karmic pattern is in our lives, it may well be that we will
discover the key with which to break it, and our whole life may change with this realization.
So, be very hard on yourself and generous to others. We do not know what struggles others are
going through. We should therefore have great compassion for others and strive to understand
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them, but should be very strict with ourselves in criticism. The other “edge” to criticism is that
when it is one’s duty and responsibility to correct another person, then it should be done with love
and in the gentlest way. It is very hard to have to correct others. Even our beloved Master said, in
relation to the necessity of his disciplining disciples, that it would be so much easier not to, to let
them go their own way; but then, that would not be fair to them. It was his responsibility. And it is
done in order to help the devotee, now as it was then. And so we have also to practice titiksha in
regard to certain otherwise unpleasant responsibilities.
Gandhi once said to one of his disciples: ”Never be diffident in regard to responsibility.” According
to a story related in an Indian magazine, Gandhi went with a group to another village to take care
of a project. He had given this certain disciple work to do on the plans for this project, but the
disciple did not go with the group. Upon his return Gandhi asked him, “Why did you not go with us
to the village?” The disciple replied, “Well, I was not asked to go, and I felt diffident about going.”
Gandhi told him, “You should have gone; you were given work on that project and you should
have been there. Never be diffident about responsibility. That is egotism.” So we see that these
things are very subtle, and it often takes considerable adjustment of attitude in order to meet
them with titiksha, with a clear balanced discrimination, uncolored by ego involvement.
Master sometimes tested us in this way: he would be working on some plan or business project.
Some one of us might think we saw some flaw in the plan, but because we hesitated to speak up
and contradict the Master, or we thought, well, it must be all right since he is doing it that way,
sometimes the matter would go to completion, and the error only be discovered later. Then
Master would say, “Why did you let me do that? Why didn’t you see that, and speak up?” Usually,
if it was of very serious nature, he would bring the mistake to light even in the last minute, and
then our attention would be very emphatically drawn to our lack of observation and clear thinking,
or to our “diffidence in regard to responsibility” in not speaking up. In these ways he taught us.
And in many instances he let us make our own mistakes in order that we might profit from them,
might learn to be more alert, and to be less self-sensitive, egoistic.
While we are on the subject of criticism, it must be pointed out that some people have very critical
temperaments. There is a negativeness in attitude which seems to be a habit. If you watch
yourself you may find that you react in a negative way too often. Whether you think that is in your
nature or not, watch it a little, and if you find you are frequently inclined to feel critical of
circumstances and personalities and the way activities are carried on around you, go on a
“criticism fast.” Try it anyway, and you may find you are of a more critical nature than you had
thought yourself to be. Take one day a week, or even start out with one forenoon a week, and
during that time watch any tendency to feel critical or negative about any matter of any kind,
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whatever, or toward any person. If such thoughts or feelings arise, immediately put them away
from you, and think “none of that – I’ll be free of [unreadable] today.” Deliberately replace the
tendency with a positive, constructive or cheerful one instead. This is indeed a vital part of
Master’s “Worry fast [unreadable] practice this sincerely and you will find it will bring you a great
deal of freedom.
As regards pain and discomforts of the body, it was [unreadable] Master’s way to require or even
permit disciples to sleep on the floor [unreadable] unnecessarily food fasts, expose oneself
deliberately and unnecessarily to inclement weather conditions, etc. He told us instead, that if we
[unreadable] circumstances and problems of everyday hermitage life with equanimity and
adaptability, observed the rules and routines that are provided for [unreadable] of guidance and
protection, and true freedom, meeting all things [unreadable] arise with right attitude and action,
we would have no need to [unreadable] way to find difficulties on which to try our strength and
endurance [unreadable] no need to do fanatical things. Meet each day’s problems in [unreadable]
creatively constructive spirit, and that would be enough. The path of discipleship is not an easy
one. We need to concentrate on [unreadable]. Balance, that is spiritual wholeness.
Pain is only mental in source.
A sensation strikes the mind. Still it is only neutral; the mind is the mirror. Then feeling interprets
and says, “I like,” or “I don’t like.” Then pain is born of identification. One needs to learn to be
tough, and not let the mind get involved in this manner. Keep the mind neutral, above
involvement.
There is a story of a boy whom Master knew in India, whose foot was run over by a vehicle,
turning the foot backward. The boy jumped up, ignoring the idea of pain or damage to the foot,
Cried, “What are you looking at? Turn it back. Mother will beat me up”; and he turned the foot
back, walked on it with scarcely a limp. Fear of the “beating up” prevented the involvement of his
mind in the condition, in this instance. On the other hand, many times fear doubles pain by
imagination and anticipation.
Then there is the story of the postman going about in zero weather in an eastern city, without
wearing socks. “Socks are for sissies,” he said. He generated energy by his vigor and “noncooperation” with cold, so that his mind did not become sensitized by the idea of cold. On the
other hand there is the mother who suffers severely because her children are suffering. Suffering
is thus intensified. A mother’s attitude has a great effect on her children in helping them disinvolve their minds from pain. Attention and concentration intensifies any such sensitivity.
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The yogi leans to rise about ego-identification, to rise above likes and dislikes. TITIKSHA is very
important if we are to sail the boat of our lives smoothly to the Divine Shores. How can we sail
smoothly when we are continually battered by storms of experiences? By letting them throw us off
balance? No. By using the oil of calmness and non-attachment, non-involvement. By disciplining
the mind to be tough toward circumstance.
(To be continued)
DISCIPLESHIP CLASS
“PRACTICE AND PRECEPT”
OR
THE WAY OF A MASTER WITH HIS DISCIPLES
This lesson will be a review of Chapter 15 of AY: “The Cauliflower Robbery.”
It is in the study of material like this that we can point something of our training with our own
beloved Master, Paramhansa Yoganandaji. It is because of our similar training with him that we
are able to present this series of lessons on discipleship. That training had somehow to be put
into words in a detailed manner in order to help you on the path that every disciple must tread.
This narration of our Master’s life in Sri Yukteswarji’s hermitage serves to bring out the parallel
experiences of our own hermitage training, as we learned to absorb the lessons that our master
taught us. For to the greatest extent it was through our day-to-day living, working, experiences in
hermitage life; and through our association with our beloved Guruji, whether in brief contacts, or
sometimes on outings to the mountains or the seashore, or the forest, in innumerable and varied
circumstances, that he taught us the ways of discipleship. He taught by a word here and there, a
meaningful glance, through this and that incident; the ways of a guru in training disciples may be
sometimes very subtle, and again obvious; or perhaps unfathomable at the moment but
understood later; but his training is unceasing when one has accepted the blessed privilege of
discipleship.
“Awake and Ready” should be the slogan for the disciple, for every moment is precious and there
is so much to be learned, absorbed, and made “one with our very atoms,” our very
consciousness.
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So as we review this chapter, take note of the wise and subtle ways in which a guru teaches and
disciplines his disciples, even while going about the routine of daily living. Teaching and practice
go hand in hand as the wise and beloved guru leads his disciples to ever higher realms of
understanding. It was Paramhansaji’s way with us; and so it is even today, for it is in the “crucible”
of hermitage day by day LIVING that the Master’s precepts must be practiced.
Chapter 15 is given more minute attention, line by line, in the [unreadable] Study Class, but this
review is for the sole purpose of highlighting [unreadable] in discipleship.
In the story of the cauliflower robbery, first envision [unreadable] Mukunda, as with happy pride
and enthusiasm he [unreadable] flowers to his guru, Sri Yukteswarji; his hiding them [unreadable]
his Master’s instruction, and his forgetting to lock the [unreadable] as he joined his disciplecompanions on their morning [unreadable] with their guru. This entire incident provided Sri
Yukteswarji with the opportunity to bring out several very deep lessons [unreadable] reprove the
young Mukunda for his neglect about the door [unreadable]. SRF teaching is based upon it, and
in it is the very purpose of meditation, may not have penetrated one’s consciousness until
suddenly there comes a time when its reality dawns in individual comprehension! Listen most
carefully:
“All thoughts vibrate eternally in the cosmos. By deep concentration a master is able to detect the
thoughts of any many, living or dead. Thoughts are universally and not individually rooted; a truth
cannot be created, but only perceived. Any erroneous thought of man is a result of an
imperfection, large or small. THE GOAL OF YOGA SCIENCE IS TO CALM THE MIND, THAT
WITHOUT DISTORTION IT MAY HEAR THE INFALLIBLE COUNSEL OF THE INNER VOICE.”
Read this over when you are alone, meditate upon it. Then consider the lack of importance of our
individual opinions, prejudices, so-called thoughts and impulses, myriad in their imperfections,
and dark with MAYA, distorted with egotism, far removed in essence from that “truth which cannot
be created, but only perceived.” And it is for the purpose of attaining calm mind, that without
distortion we may each one “hear the infallible counsel of the Inner Voice," that we are here, that
we have been called by our beloved guru. But remember, that “out of one thousand who seek
Me, one finds Me,” and resolve to BE THAT ONE no matter what may happen, though worlds
may crash around you. Sing in your heart, “Devotees may come and devotes may go, but, my
Lord, I will be Thine always.”
Now, to go on with the chapter: a few days after the cauliflower comedy, a different sort of
incident took place; but the previous experience, which was yet fresh in the minds of the
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devotees, opened the way for another lesson. The occasion of the lost lamp was tinged with Sri
Yukteswarji’s humor as the devotees hung upon his words, thinking that whatever he said was a
hint that he would intuitively direct them to find the lamp. But through his laughter and final
explanation that he was “not a fortune teller” or “even a satisfactory Sherlock Holmes” make it
clear to them that his powers would not be used for trivialities, or displayed when challenged.
However, in a later event of a still different nature, he used his powers to show them, as he said,
‘HOW GOD FEELS FOR US.” This was in regard to a religious procession that was to take place
on a day which “dawned in intense heat,” so Mukunda despaired of taking the bare-footed
students over the unbearably hot sands. His Master told him, “The Lord will send an umbrella of
clouds; you shall walk in comfort.” And so it was. No sooner had the group left the hermitage than
clouds filled the sky, and a soothing light rain fell for the duration of the two-hour procession, and
then at once disappeared as the devotees returned to the ashram. Sri Yukteswarji then explained
that God does fulfill the needs of his devotees.
It is well for you to be able to discuss some aspects of Hindu music when the occasion arises.
Here are some enlightening points:
1. The SAMA VEDA contains the worlds’ earliest writings on musical science.
2. In India, music as well as painting and the drama is considered a divine art.
Here in this very first paragraph on the subject are two items of interest, from which one may
immediately gain a great deal of understanding of the nature of Hindu music. “Divine” art means
that it is used to express divine drama and spiritual devotion rather than human emotion and
human live, as most other music does. The whole life of India is based on religious principles;
from the highest spiritual element to the fakir and fanatic, their way of life still springs from
religious convictions and precepts. This bring to mind Master’s saying that India has specialized
in religion, while America has specialized in material civilization, and that a combination of the two
cultures would bring about a balanced civilization that would benefit all mankind.
3. The gods were the first musicians, according to Hindu Scriptures. Saraswati, goddess of
wisdom, is always shown performing on the VINA, the mother of all stringed instruments. Krishna
is always shown with a flute, in Hindu art.
4. The relating of music to Nature’s cycles, seasons, etc and the naming of the derivatives of the
six basic ragas according to human relationships (the six basic ragas or fixed melodic scales,
branch out into 126 derivative RAGINIS (wives) and PUTRAS (sons), etc.)
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5. The ancients discovered the laws of sound alliance between Nature and Man.
“Each of these RAGAS has a natural correspondence with a certain hour of the day and season
of the year, and a presiding deity which bestows a blessing Thus (1) the HINDOLE RAGA is
heard ONLY at certain times to evoke the mood of universal love, NEVER at other certain time.”
BECAUSE the sound of AUM is The Primal Sound, through manipulation of vibrations MAN CAN
CONTROL NATURE OR MANIFEST BETTER WEATHER THROUGH THE USE OF MANTRAS.
Remember that the SRF chants of Master’s bestow joy on man because it causes a temporary
vibratory awakening of one of his occult spinal centers. In those blissful moments a dim memory
comes to him of his divine origin.”
So ends the enlightening lesson on Hindu music, to which our concentrated attention was gently
led.
The narration describing the banquet continues with the serving of the food under the “starry
vault,” and the assemblage squatting on blankets, “quietly attentive to the wisdom pouring from
Sri Yukteswar’s lips,” and the fact that his public speeches “emphasized the value of Kriya Yoga,
and a life of self-respect, calmness, determination, simple diet, and regular exercises.” It ends on
a note familiar to all disciples: ”From ten o’clock until midnight, ashram residents washed pots
and pans.”
Then finally came the experience through which the young Mukunda received the LIFELONG
BLESSING.
This involves still another instance of thought transference, or Sri Yukteswarji’s ability to be a
receiving station of other’s thoughts.
How little we know what blessing we have missed when we do NOT pass some test of our guru.
A test means the OVERCOMING of some negative phase of our nature. What freedom is gained
in overcoming, we little guess until it is bestowed. Imagine never again being bothered of fatigue
and fear of hard work! This is the blessing which our Master received on that night, when he
followed the example of his guru, and got up a few minutes after retiring at the end of the long
and arduous day of the banquet, to prepare food for delayed guests.
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This added proof of the godlike nature of his guru must also have been an awakening experience:
Sri Yukteswar’s perception that the delayed students would soon arrive, and need food.
Devotees well know the tireless years of Paramhansaji’s unceasing work, for he seem to sleep
almost not at all; very little indeed. Many a night when he was thought to have at least retired in
the small hours of the morning we would learn later that he had talked on the telephone with this
or that one at a distance, until past daybreak. A period of meditation, and he began another day.
Or, he would keep three shifts of secretaries busy as he dictated, almost around the clock, the
material for his books. His tireless activity set a pace that was unmatchable, but the training that
devotees received in the effort to keep up now stands them in good stead in these days when the
carrying forward of his great mission rests on their shoulders. And the younger disciples should
remember that the discipline of the present time is not an end in itself, but a means to an end.
DISCIPLESHIP CLASS
OVERCOMING TESTS AND TEMPATIONS
Our previous lesson is related to this one only in that our present subject is on OVERCOMING
TESTS AND TEMPATIONS, and contains further [unreadable] and explanations concerning tests
and temptations in general.
In this connection, Chapter 16 of the AY is related to both lessons throughout and contains such
a great deal of material that we could not possibly cover the chapter in one evening in our usual
manner of studying the AY; but we will read it for the information it contains regarding creation of
the human species as it was originally intended by God. We spoke of this in our lesson on
Chastity. Since this information is given in the last half of the chapter we will read this first, before
going on with our current lesson.
“Master expounded the Christian Bible with a beautiful clarity.”
He defined the meaning of serpentine energy, and the meaning of “Adam” as reason, and “Eve”
as feeling, let us recall that it was explained in our previous lesson that when the life force is
caught in, or goes into, the sex nerves, it is called the sex force. This is the “serpentine energy.”
While the sex force occasions the trickiest of all emotions, it is also true that if we are caught in
and overcome by any emotion so that our reason succumbs, you see, then the emotion gets hold
of us so that we lose our sense of reason. That is the thing we must watch always; see that we
keep reason and emotion balanced.
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Now in relation to the reference on page 178, it is explained that the human body was produced
by a special creation of God, and not solely as a result of evolution from beasts. A news item in a
newspaper in 1956 related a scientific finding describing a “special creation” in man which is
found in no animal. It seems there is a certain duct that gives out a secretion which goes into the
circulation, and this secretion is what gives the human brain its power to think and stimulates the
thinking process.
This thinking faculty differentiates the human from the animal species. (This
clipping is not on file and cannot be further described.)
A student asked, “Is the secretion sold in bottles?” This brings to mind a paper on another
scientific experiment: The scientists in some manner captures in a test tube, energy from a
person who was in violent anger. By some process this energy was kept in suspension in
mercury, and was transported a long distance, and then released into another person, and this
other person then reacted in the same violent manner as did the person from whom the energy
was captured in the first place.
Think this over. First in regard to violent and harmful or destructive emotions. That is what
happens in mob violence. The energy is given out and has a direct effect on others, whose
reason does not rise above its influence. Then think of this in relation to the energy radiating from
positive good emotions, and most especially the divine radiations from saints, from great masters,
from our own beloved Master, Paramhansaji! Think of the divine energy, the divine power that
radiates from them, even to the far corners of the earth to those who attune themselves by
meditation. And their blessing is a tangible thing. The places where the Great Ones have trod
retain that blessing, most especially these hallowed shrines where blessed ones have resided,
and where they have taught, and exemplified the divine life. Our beloved Master said many times
that environment is the most important thing; and now you can understand why he stressed the
importance of keeping good company. Energy is given off by each one of us, energy that affects
others for good or for evil. You, yourself, give off energy which affects others, and so you help or
harm others. We cannot live for ourselves alone. Think this over.
As regards the biblical story of Adam and Eve, no doubt most people will agree with the young
Mukunda’s early reaction to it as being incomprehensible; and also with his remark upon the
completion of Sri Yukteswarji’s elucidation of the allegory – that for the first time it is possible to
feel some filial respect toward Adam and Eve, whom Master also explained as being peoples, not
just individuals; and these first human beings had the power to create in the immaculate or divine
way. So originally children were born in that manner until the consciousness of those early
Adams and Eves fell from its high estate, and thereafter creation was after the animal method,
the memory of which was present in their subconscious.
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Now, in our lesson of tonight, which is on “OVERCOMING TESTS AND TEMPTATIONS,” there is
a great deal of background that we should know about and understand; that is, concerning the
reasons why we have tests and temptations. Karma and reincarnation enter into this.
Read the last three paragraphs in the footnotes on page 179, AY.
Now, to regain our status as sons of God, that is something that we have to work at individually,
step by step, and thus escape one by one from the wheel of reincarnation, to the divine estate.
Now, the first part of chapter 16 deals with many deep aspects that lie behind our need for
definite effort toward overcoming the myriad tests and temptations that beset our path. We will
first go over the outline of our lesson, pointing out what we must do and how we must face our
daily problems. Afterward we will read the first section of the chapter, which shows us the
metaphysical background and reasons for the conditions in which we find ourselves in this span
of life. So we see it in both the large over-all picture, and this little life in which we must work our
way step-by-step back to our divine status as true sons of God.
So first let us define TEST: We might say a test is anything that challenges one’s attunement with
God – with soul consciousness.
IT’S PURPOSE: is both positive and negative in nature:
1. Its positive aspect is to strengthen; it is a refining process if met well.
2. The negative aspect is the pull into delusion; the pull away from God.
This is the cosmic battle that is unceasingly waged within every human being: The magnetic pull
back to God, and the counter-pull of the outgoing force away from God.
All men are tested – worldly men as well as the devotee. But worldly men do not know the issues
at stake, they do not know why some things upset them. They are groping in the darkness. Many
books are written to help them, to inspire them but the issues are not clear. Poets and idealists
say that one should keep happy, should be tolerant, loving, etc. But most people are immersed in
delusion, and are easily upset by every little test. The majority of people are not aware of tests as
such; they do not realize that problems are tests.
But devotees do know that tests are, and are aware that they are meeting them on all sides every
day. Devotees can rise above tests into complete attunement.
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Tests come from two sources:
Karma is past tendencies, previous failures, and weaknesses. Karma is the law of cause and
effect, which was put into motion by God, and through which man can consciously build
according to his desire, because he has free choice.
And –
God. This also contains the outgoing pull or force going out from God, called Satan or evil, the
cosmic delusion; as well as the pull to God.
Most tests come from karma, especially with worldly people, who have not yet turned to God, and
so receive little direct attention from God. However the more one becomes in tune with God, the
more He tests one directly.
As soon as the devotee enters the spiritual path, he sets laws into motion that both test and
strengthen – if the devotee passes the tests. But power is given to him to overcome those tests.
No test is too great. One’s karma is greatly stepped up. That is why it often seems that everything
starts happening just when the devotee has taken the first determined step onto the spiritual path.
Because God and guru test one, or contrive to put the devotee into circumstances where karma
can be more quickly worked out, or understanding gained. Everything presses in on one until the
devotee sees this, and responds in the right way. One thing, however, remember: you are never
tested beyond your endurance.
Great intuition must be exercised to understand the purpose of tests. There are times when we
want something that is bad for us, although we think it to be good. God does not permit us to
have it. We may think that our right desire is being tested; but it is a wrong desire, not for our
good. When our deeper desire is to do the right thing, and we try to understand with right attitude,
God stops this. This is a challenge to our attunement too.
Taking away our loved ones is another test. We may become ruffled, or lose faith, etc. “These
things I took, not for they harms, but that thou mightest find them in My arms.”
There is a lesson to be learned from every test, every problem and experience. We must try to
find it, to become aware of it. We should take nothing for granted.
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Remember this: tests are an opportunity. Do not grieve over temptations; they do not mean that
one is evil. On the other hand don’t seek them; understand them, but seek deeper attunement
with God. Temptation is to strengthen you, so pray, “Lord, make Thyself more tempting than
temptation.” Remember the Lord’s Prayer, “Lead me not into temptation.” Don’t deliberately tempt
yourself, or walk into temptation, or step down. Stay away from evil.
The devotee’s right attitude in time of trial was explained as follows by the Master: “One who has
dedicated himself to God endures great hardships cheerfully and rejoices at every moment,
recalled His kindness. He realizes that just as a doctor cures his patient by cutting his festering
sore and removing its putrescent matter, so does the Lord, with an eye to their welfare,
sometimes apply the knife of hardships to His patients and thus cure them. His seemingly cruel
treatment is really full of mercy.” (The Master Said)
Tests become more subtle as one advances on the spiritual path. God sometimes seems to hide
suddenly, in the very moment of fulfillment, possibly. But the devotee should remain even-minded
throughout all tests, offering himself with inner joy to the will of God, whatever it may be.
Usually the tests that come as one advances are simply a process of becoming aware of
obstacles which were there all the time, but were too subtle to grasp in the previous state of
consciousness.
Some devotees are greatly tested. Others, not so much. Karma enters in here.
How to overcome tests:
Ultimately, we overcome tests only through understanding. Even the use of will power must be
based upon understanding.
Understanding is gained through:
Impartial reason
Devotion
Both of these come through the ability to compare between truth and untruth; between God’s joy
and false pleasure: that is, through meditation.
Reason is rightly guided when the mind has acknowledged the inescapability of divine law, as Sri
Yukteswarji said [“] when one is convinced that evil leads to pain and sorrow, while virtue leads to
joy. Reason must also be calm.
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True devotion will somehow lead to right direction ultimately, even if mistakes are made. FOR IT
IS RIGHT ATTITUDE THAT COUNTS. The best way is through devotion and reason (impartial
reason), both.
Sometimes we know a thing is wrong, but still we are unable to understand it deeply enough to
relinquish it in the mind.
But we can say we want God more, BUT we should be able to say we want God so much more,
that we have no desire for this other thing. And then be willing to put it aside, UNTIL MORE
UNDERSTANDING DAWNS. This is the wise way.
State of consciousness is the supreme thing.
You know the experiment of changing the position of the eyes:
Lower the eyes, subconscious state is induced.
Look straight ahead, maintain the conscious, awake state.
Eyes raised, the superconscious state may be induced.
As the state of consciousness changes, the understanding changes.
When temptation comes:
The instant you recognize it, first just say “NO!” STOP the outgoing action or force! Develop
“won’t power” if you haven’t will power! Don’t let temptation get a foothold.
Second, (when calmness comes) reason, as long as reason can remain impartial, calm.
Reason and introspection will help us to learn from our experiences. But you must be sure to be
absolutely honest with yourself. Don’t rationalize in order to justify or excuse yourself.
Don’t merely endure; but actively cling to good, or combat evil forcefully. Mentally call to Master
for strength. This is powerful.
Watch your actions, thoughts, and your inclination! And do not think you are proof against
temptation, and therefore deliberately expose yourself to it. Many persons have done this in
regard to their temptation for drinking liquor, for instance, to their sorrow.
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Remember it takes 5-8 years to form or break habits. LEAVE TEMPTATIN ALONE.
If one is weak, and finds oneself succumbing to some temptation, RESIST MENTALLY EVEN
WHILE SUCCUMBING. NEVER ADMIT IT IS A PART OF YOU. Pray, “Lord, this is not a part of
me. I know it is not. Take it from me. I do not want it. I will not accept it. Lord, it is only YOU I
really want.”
So it will be seen, that right environment is of vital importance.
Good company is of the greatest importance.
Remember the importance of your own FREE WILL. NEVER allow anyone to subjugate your will.
Never permit yourself to be influenced by what others think or say, who are trying to pull you
away from what you know to be right.
Think more about trying to give service to others, about helping others. If you are strong, you help
others when they see your strength. You help others, because while they may jibe at you, still
they will inwardly respect you for standing by your principles, and your influence will thus be on
the side of positive good.
Then there is another phase, while we are speaking of temptations, that you may not have
thought of. We usually recognize big temptations. Others we do not recognize as easily. We are
often unaware of the myriad little temptations that present themselves to us every day, on every
side, in all situations, and in our associations with other people. We don’t recognize possibly, the
temptation to do less than our best, the temptation to dramatize our ego, to say something sharp
or sarcastic, to be critical, to indulge in moods. These are all temptations, tests. The temptation to
be less than kind, less than our better selves. Remember we are always at the crossroads of
choice. We react in either a positive or a negative way to every situation or condition with which
we are confronted.
Our temptations are brought mostly from our past lives; the result of our past weaknesses and
failures. Now is the time to meet them head on; face the, OVERCOME THEM.
We should live more at the Christ-consciousness center -- the Will center. The majority of people
live with their consciousness in the lower centers. But if we make conscious effort for right action,
and concentrate on the higher centers and meditate, we gradually raise our consciousness. The
consciousness is raised through continuous right thinking, right feeling, and effort toward right
action.
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Strive ever for more attunement with Guru; and above all, for contact with God in meditation.
Strive to feel the Presence of God and guru. Then you find the attitude changes. These things
bring will power and understanding and greater and greater devotion. As our consciousness
changes, our understanding increases, then these temptations are gone. We spontaneously say
the right thing because our thinking is right. Then, temptation, which functions in the lower
centers, simply ceases to exist for you, and you are truly free!
SRF DISCIPLESHIP CLASS
CHASTITY
In our study of the SRF rules and vows, and our efforts toward understanding them more fully, we
shall now go into greater detail. A respectful understanding of some of the natural laws that have
a potent effect on man’s [unreadable] conduct is necessary. Such an understanding of the
spiritual law will help you to have greater regard for the value of monastic rules, aside from
[unreadable] determination to follow them because our beloved Master [unreadable] to guide and
guard our spiritual life. He has also given us [unreadable] DETAILS about which we should know
– it is these which [unreadable] lesson on the VOW OF CELIBACY (the PRINCIPLE VOW OF
[unreadable].
The law concerned here involves a natural force that is [unreadable] single factor in keeping the
soul bound to the body. We learn [unreadable] that there are four vital forces so related that the
disturbance [unreadable] them disturbs all the others. These related forces are: BREATH,
[UNREADABLE] FORCE, AND SEX ENERGY.
Actually, there are just the three – mind, life-force, [unreadable] energy is life-force that is directed
into the sex nerves. Sex [unreadable] considered here as a fourth force because it has need of
being [unreadable] separately; because it is imbued with instinctive powers for [unreadable]
because, since it has become caught in the sex nerves, it has [unreadable] bound, and outgoing
in nature. Therefore, “Every human being [unreadable] thoroughly acquainted with the earthbinding nature of the [unreadable] creative sex force; otherwise he can never liberate his soul
from [unreadable] wheel of reincarnation and plunge it into its Infinite Life.” (SRF [unreadable])
The Psalmist sings, “I am fearfully and wonderfully made.”([unreadable]. Indeed – the body is a
centralization of forces, the nature of which [unreadable] understand and use rightly. The creative
sex force is intelligent [unreadable] energy; it also consists of a mental tendency to reproduce its
own kind [unreadable] fore, it is understandable that it is one of the strongest forces with which
[unreadable] beings have to contend.
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Breath is also a force involved here: if it is restless, the other [unreadable] also disturbed. The
fluctuations of the mind similarly affect the other [unreadable] forces. If any one of these four
forces is disturbed, the others become [unreadable] disturbed. This law relating these forces
should be remembered and [unreadable] account in our efforts to attain mastery over any one of
them.
Master has explained to us that originally children were created [unreadable] divine method,
through the power of the spiritual eye. “The [unreadable] is known today is the evidence of our
mental inheritance, the result [unreadable] original psychological defeat [defect?]of our ancestors
when their desire [unreadable] divine will power was overpowered by the desire to create by
[unreadable] of the flesh.” PY It is because the first humans allowed the [unreadable] drop down
from the heavenly region of the spiritual eye to the [unreadable] the creation of physical children
today follows the way of [unreadable] of the divine method God originally intended for man. The
[unreadable] were divine children of God, perfect beings endowed with free choice; but they
misused that freedom and wandered away from God’s perfect law.
This fact of original creation through the power of the spiritual eye, brings to mind a certain Greek
myth, which might yet be founded on more ancient truth. It is said that the goddess Athena
sprang, fully armed, from the head of her father, Zeus. Interesting, isn’t it?
So, let us consider: Life-force flows down the spine, outward into the senses. When it flows
through the base of the spine, through the sex nerves, it stimulates attraction to the creative
instinct. The misuse of this instinct creates untold misery. Devotees who are seeking God must
master this instinct; that is the flow of energy must be reversed from the senses to God.
“Outward self-control without destruction of the instinctive thought that rouses sex-thoughts and
sex energy leads to hypocrisy and repression.” (SRF Lesson 71) But mastery of this one instinct
gives tremendous power, health, happiness, and understanding. It is one of the most essential
accomplishments on the path to God; also one of the most difficult. Therefore, because it is both
most essential and most difficult, there are special rules made to guide and guard the monastic
devotee. Self-control in this respect does not mean suppression; it means mastery, freedom.
Master said that most people who fall from the spiritual path do so because of this instinct, and
because of past bad habits, and wrong thoughts. As long as man is a slave to this instinct, he is
bored and unhappy. How many men and women of noble ideals have thrown ideals, nobility,
heroism of soul out the window because of this instinct, and spent the rest of their lives in
remorse.
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The three great temptations are: sex, wine, and money, Master tells us. And he says, “Sex was
made tempting purposely, in order to bring out our hidden strength. When a boxer fights a
weakling he never becomes stronger. He fights people who are stronger, and then he becomes
stronger. So sex was made strong in order that you might become strong. But if you give in you
will become weaker and weaker until all your happiness is gone, health is gone, peace of mind is
gone, and there is nothing left. ‘To him that hath more shall be given, and to him that hath not,
even that which he hath shall be taken away.’ If you have great self-control, more will be added.
And if you are weak, even what strength you have will be taken away from you.”
So it is important to understand thoroughly the nature of this force, and the way to master it.
Always keep the purpose of the spiritual life in mind, and the nobility of the ideal.
WHAT STIMULATES THE CREATIVE FORCE?
It is important to know, in order to avoid them, those things which wrongly stimulate the creative
force. We say wrongly because the creative force, which is intelligent Life Force itself, when
rightly used is transmuted to many fields of creativity; and above all is an absolute essential on
the spiritual path, the search for God. To quote from Lesson 16, “By control of the life-force in the
sensory motor nerves – pranayama – one can withdraw the currents from the senses and prevent
disturbing sensations from reaching the brain, thus calming the mind. By mental concentration
and self-control, as in meditation, one finds the breath and the life-force automatically calmed,
and thus stability is attained.”
We find then, that stimulation of sex force is life-force flowing downwards, through sex nerves,
and that this is reinforced by:
(a) Unwholesome environment. Environment is always an extremely strong factor. This means,
people who live mostly on the material plane, and on the sex plane; also places that cater to
pleasure-seeking, appealing to the senses in various ways, sometimes very subtle. Therefore,
seek good environment and good company. Monastic life is ideal for those who can follow it.
(b) Over-eating. This loads the body with toxins that stimulate the sense nerve, keeping the body
sense-bound. Keeps you body-bound, and body-conscious. Avoid greed, therefore, and use
moderation.
(c) Lack of good personal hygiene. Uncleanliness makes one body-conscious. Uncleanliness of
body tends to create impurity in the mind also. Cleanliness makes it easier to rise above the
body. Cleanliness also makes it easier to keep the thoughts pure and clean.
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(d) Unwholesome suggestions. These lead to little thoughts that may grow. Choose wholesome
thoughts, and at once throw out unwholesome ones.
(e) Unwholesome books and reading matter. This includes much of the popular fiction, books,
and magazines of romance commonly seen today. These should be banned from the hermitages.
Be very discriminative in your reading, and choose that which is recommended for devotees.
(f) Lack of exercise. There should always be plenty of exercise, especially out of doors, even if
this can be only walking. This should be in addition to the routine energizing exercises.
(g) Prenatal wrong habits. These are the main cause, and the reason why one must be very
watchful in order to counteract those tendencies that have been brought over from past lives.
(h) Diet. We list this separately because one may not necessarily overeat, and yet may eat the
wrong kinds of food.
SRF balanced diet is best. SRF eliminates entirely the eating of the gross meats such as pork
and beef which are the worst offenders. No meat at all is best and is recommended for those who
follow the monastic life, and for those who earnestly wish to eliminate all obstacles on the spiritual
path.
(i) Idleness. “An idle mind is the workshop of the devil,” Master said. Therefore, keep
constructively busy, both of body and mind. Avoid anything that overly stimulates the senses,
particularly the senses of sight and touch.
HOW TO TRANSMUTE SEX FORCE
Take note of the counteracting good suggestions that are given by Master in relation to the
foregoing list of factors that stimulate the sex force.
Read Master's rules in Lesson 35, and the special breathing technique that he gives there for the
purpose of reversing the flow of life energy upward through the spine.
Remember that the creative principle is a simple fact, and that human beings need to be taught
the method of governing this instinct instead of being governed by it.
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Both Hong-Say [sic: Sau?] and Kriya are mighty techniques for use in this respect. Realize the
power of the mind over the body, and use it to the greatest extent. But remember also that will
power alone is not enough to overcome this strong instinct. Mental affirmation is not enough.
Master has shown us HOW.
Hermitage Rules on Segregation of the Sexes
We have to take into consideration the laws of magnetism, positive-negative, which has attractive
power even when the thoughts are not on that attraction. So not only our thoughts are important;
it is essential also that there be outer separation, until the consciousness is completely lifted. Until
we realize ourselves as SOULS, and not as men and women, which garb is only a delusive cloak.
Therefore we have the rule of segregation of the sexes. This should be kept in the letter and in
the spirit to the greatest extent. This is one of Master’s strongest rules, and the more perfectly it is
kept, the more pleasing it will be to him. Our work and some of our activities bring about the
necessity for communication between the men and women to a limited extent; therefore we need
to follow a pattern of proper behavior.
ONLY those persons who have been designated to carry on necessary communication with the
opposite sex should do so. Whenever possible, use a written message instead of personal
conversation. If it is necessary to talk make it a telephone rather than a personal conversation. If
personal conversation is necessary, then never look directly at the person – look down or aside.
NEVER look in the eyes. There is a strong exchange of magnetism in eyes and this should
positively be avoided. Keep your conversation strictly on the subject, and be as brief as possible.
Never let conversation become frivolous, jocular, or familiar in any way. Keep it dignified and
impersonal.
Never be rude. Rudeness is an expression of contempt. Contempt is an expression of
condescension and familiarity; also an inner admission of the other person’s power over us;
otherwise one would not need to be rude. Respectful courtesy is the only way to keep the proper
distance, to remain pure inside.
While close relatives, of course, come in a different category, still if we keep a distance, we will
have their respect. Simply do not think about the opposite sex. It is difficult for persons that did
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not receive Master’s training to realize how important this rule on non-association was in Master’s
sight.
Even though one thinks himself to be strong, the influence is there, and it holds one down
spiritually to associate in thought, word, or glance with the opposite sex, UNTIL one has mastered
this instinct by withdrawing the energy to the brain, and can see all persons as souls.
Master’s training was so very strict, he would scarcely let a disciple even mention the name of
one of the opposite sex. He wanted the mind entirely withdrawn from them, to the point of
completely ignoring them. And that is the way it should be here, expect for the necessary
exceptions to meet current conditions. We recall Master once said: “I have been just like a
watchdog here, keeping the men and women separate. And even so, as soon as I am out of
things a little bit, I find the mixing begins. When I go, they must live in separate colonies.” This is
the goal we are working toward. But in the meantime, we must live with the greatest strictness
according to his rule.
Very strict training in this respect for a long period of time is especially essential for another
reason: that no one knows what work he may be called on to do in the future years. For the
ministers in training it is extremely important, for if you do not become strong now, it will be much
harder later on when it becomes necessary to work with the public.
Other helpful rules:
Work hard. Keep mentally active, and keep physically active.
Proper elimination. This helps one to avoid body consciousness.
Environment. Mix with devotees. Shun worldly company.
Don’t go down town unnecessarily, or without permission, or alone
Don’t sleep too much. Sleep has a tendency to make the will less positive.
Asanas: Practice shirshasana. The headstand is very good, as it brings the energy to the
head. Uddiyana Bandha is also highly beneficial.
Master said: “One way of control is very important. At night, before going to sleep, wash all the
orifices of the body with cold water: eyes, nose, mouth, navel, hands, feet, and sex organs; apply
the cold damp cloth also to the armpits, navel, hands, and feet. Then all the energy goes into the
brain and in the morning you wake up calm. Wring the wash cloth out, so it is just damp. Then
apply.” Master also recommended long walks. And he stressed cleanliness as being vitally
important.
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He also said: “You must be deep. As soon as you allow yourself to become shallow and restless,
all the old troubles start again.”
Remember, mind, breath, life-force, sex, are all related, When one is disturbed, all are disturbed.
Control is more or less easy when we harmonize all of these.
Keep the mind calm by meditation, devotional thoughts, not too much joking or restlessness.
Also help keep the breath calm by not eating too many carbonizing foods, starches, and rich
foods.
Recharging exercises are vitally important.
Meditation and Kriya Yoga are most important of all.
The thing is, thought must be harnessed with action: must be harmonized with right action.
Energy must be drawn away from the physical creative region, and used either in muscular
activity, or in brain energy.
Now, this is the thing that must be understood: Master said, “If sex were taken away from you,
you would see you had lost your greatest friend. You would lose all interest in life.”
We must understand that this is a mighty force. TO BE USED IN THE RIGHT WAY UNDER
PROPER CONTROL, in the same way that electricity is a mighty force that must be controlled
and put to right uses, sent through the right channels.
When you feel this force you should pray, “Lord, your power is manifesting in me. I will use it to
be strong – to act creatively in proper channels,” Then inhale and tense. Remember Sri
Yukteswar’s words: “Don’t let the frogs of weakness kick you around.” The more you control the
force, the stronger you will become.
Master says again: “When the sex urge comes it does not mean that nature is urging you to
create physical children. It also urges you to create muscular power. If you run or practice tension
exercises you will feel your whole body glowing with the power. Or if you play the piano, or sing,
or write creatively, then that sex urge will be transmuted into ‘spiritual children.’ That instruction
has saved thousands who didn’t know how to control sex before.
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“Many medical doctors advise NOT suppressing sex. But this advice is wrong. It is true that if one
suppresses sex force without knowing why it should not be dissipated and without know how to
transmute it for higher purposes, that suppression may be harmful. But it does not follow that one
should live on the sex plane. When that energy comes, which is natural, you must exercise, and
pray, and meditate, then all that energy will go into the brain and create a glowing strength so that
everyone is divinely attracted to you.” This explains why youthfulness is retained by celibacy.”
Never play with temptation. If there is the least thought of attraction, turn away from it at once.
Work hard. Immediately occupy yourself with physical and/or mental activity, and direct the
consciousness into spiritual channels. One romantic thought can be devastating in its final effect
unless it is immediately thrown out. That is why Master was so strict in his training. He would not
let us even be concerned for the welfare of one of the opposite sex. Leave that to those whose
duty it is. Of course one must be humane, and if there is something that needs to be reported to
the proper person, do so, then forget it.
The Bhagavad Gita, says that thought breeds attraction; attraction breeds desire; desire breeds
passion; passion, recklessness; and then noble purpose and everything is all undone.
So it is the first thought that must be watched. Celibacy must be lived in the letter and in the spirit;
inwardly and outwardly. “Then tremendous energy is concentrated in the heart and lungs. Then
the heart and lungs become magnets of living currents, pulling energy away from the other parts
of the body. Then when the brain becomes busy with deep God-peace of meditation, or some
deep spiritual thought, the brain becomes a spiritual magnet pulling all the transmuted energy
accumulated in the heart and lungs into the spiritual cerebral reservoir. Last of all, by deeper
meditation, you will be able to connect the energy that you have withdrawn into the brain, with
Cosmic-consciousness and Cosmic Energy.” (P.Y.)
Also, “Put your mind on the creative region. Draw a deep breath slowly, thinking it to start from
that particular area. Then imagine that you are taking the downward flowing life energy upward,
simultaneously with the inhaling breath, which must be imagined to flow from the creative region
through the coccyx and spine up to the spot between the eyebrows. Hold breath and mind in
between the eyebrows, mentally counting 1 to 25 or more, and think of yourself as absorbing the
passion and life current into the reservoir of life energy present between the eyebrows and
medulla. Then exhale and relax, freeing yourself form the bondage of passion. Repeat the above
method three times with eyes closed. During relaxation, always think of the physical instinct as
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having been expelled from the body. Do not seek solitude. This is the teaching of the great
scriptures of India.” P.Y.
It is important to remember, do not seek solitude in times of temptation. Solitude tends to make
the mind brood on what it is trying to overcome. That is why the dormitory life of the hermitage is
an advantage in the beginning of the life of renunciation.
Other important points:
Never brood on a weakness. This only emphasizes it in the mind. Master said, “Never count your
faults.” Just think whether you love God enough. Just say, “I am a child of God. I want to know
Him. He knows that I want Him alone.”
It is natural to have temptations. God does not mind that. He created the delusions. But He
watches to see whether we want Him in spite of the desires and delusions of this world.
Give desires to God. Don’t be upset by them. It is not a sign of weakness to be tempted. But it is
a sign of strength for one’s devotion to remain as strong during tests as during periods of inner
freedom. It is a sign of strength to remain even-minded.
Even-mindedness is the surest way to rise above tests.
When we become upset we take on the attributes of the thought that upsets us.
If we feel weak, constantly resist with the mind.
If remorseful over weaknesses, use the power of remorse, not self-blame, but to resolve to be
stronger.
Never admit that weakness is a part of yourself.
Remember, your greatest weakness can be the source of your greatest strength, because it takes
greater effort to overcome it.
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Often when the conscious mind is self-controlled, temptations will come to one in dreams, owing
to past habits, or habits of thought. But gradually as the thought become purified, subconsciously
as well as consciously, temptation- troubles vanish.
It takes from five to eight years to form or break a habit. So NEVER GIVE UP: THAT IS THE
SECRET.
Finally, if you are weak in any way, it is best to tell your faults to no one. The negative thought of
others make it harder to conquer delusion. However you may tell your counselor if you feel the
need. Many saints have had to struggle for years with great temptations. But they overcame.
That’s why they were saints. “A saint is a sinner that never gave up!” Remember this.
There is no one who cannot make it, who keeps on trying, with devotion.
God watches only to see if we keep on trying; to see if we want Him more than anything else in
the world.
Remember, it is Divine Mother who tests you; and it is She who blesses you when you pass Her
tests.
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SRF DISCIPLESHIP CLASS
“TABLE OF CONTENTS”
Page
Title and contents
Part 1
1-5
Necessities for success on the spiritual path
Introduction and list of 11 necessities
“Devotion”, 10 ways to develop
Part 2
6-9
WILL AND DISCRIMINATION. Energy; Ways to develop will
10-13
ADDITIONAL THOUGHTS ON DISCRIMINATION; Discrimination in
speech; change behavior ; (aloneness)
14-19
GURU DISCIPLE RELATIONSHIP, PART 1. Attunement w/guru; what is a guru?
Guru & free will
20-25
GURU DISCIPLE RELATONSHIP PART 2. How to know you found your guru;
Guru in body; How to tune in with guru 9 ways
26-29
ATTITUDE, PART 1. What is? 5 good attitudes; courage; thinking, evenmindedness
30-33
ATTITUDE, PART 2
34-38
ATTITUDE, FINAL LESSON. How to live for God alone; service
39-45
RENUNCIATION, PART 1. Renounce bad habits, service to God, what we
renounce
46-51
RENUNCIATION, PART 2. Renunciation in SRF colonies; enthusiasm, selfmastery, loyalty, seek less [?], simplify, God first
52-55
SERVICE TO OTHERS. Receiving and giving; healing [?] guests
56-63
BEHAVIOR TOWARD ONE ANOTHER. Love [?], respect; service; noncooperation with evil; careful of seclusion [?]; respect; suspicion; examples [?];
criticism; rules of conduct; kindness; friendship
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64-69
THAT VALUE OF HERMITAGE LIFE. Environment (inner and outer) company,
attitude, discrimination
70-73
TITIKSHA (ENDURANCE) AND NON-ATTACHMENT, Part 1. Pain, ego, [?]
74-77
PRACTICE AND PRECEPT or THE WAY OF A MASTER WITH HIS
DISCIPLES. Calm the mind, Hindu music, fatigue and hard work
Page
Title and contents
78-83
OVERCOMING TESTS AND TEMPTATIONS. Human body; what is a test,
karma; God’s exam; intuition; opportunity, how to overcome; state of
consciousness; at first temptation; good company; ccc
84-91
CHASTITY, SEX FORCE, BREATH. How to overcome, how to transmute, how
to relate to opposite sex
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