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There are two natural places in our body that vibrate or where there is activity. One is the heart and the other is the Sikhar (where the vibrations are more clearly felt at birth). The vibration in the sikhar is natural to those who progress in the path because with the steadiness of meditation in the heart, the other one also vibrates.
The experience of vibrations during meditation is indicative of the Pranahuti at work.
Jerks and similar feelings are common in the path and they are indicative of the cleaning of the Nadis spoken of much in traditional literature. It gets done naturally (Nadi Shuddhi) in our system without much effort from our side. The feeling of purity gained is an indication of the starting of the Yatra though we find other centres are also activated. Jerks are due to blemishes in us which obstruct the flow of Pranahuti.
Ajapa and Anahad conditions do not last long in our system.

1. Could you kindly explain what is inter-dependency on God?
Being aware of the inseparable relationship with the Divine in all walks and ways of our life.

If absorption is well understood it is a state of non awareness. We are always in this world and shall be so till we leave our body. There are finer and super finer states of consciousness but they do not belong to any other world.
When we talk of absorption we should be clear as to what we mean by that. Absorbed in hearing music, doing work, etc., are understandable terms but when we say we are absorbed in meditation what we mean is not all that clear. There is a thought or a pattern of thoughts in which we are lost and that indicates our level of existence. So try to note the thought/thought pattern into which you enter and feel absorbed or note the same when you come back to consciousness/awareness. That gives an idea of our plane of existence.

More on Absorption
1. I have absorption without consciousness
Absorption is good but we should be aware. The Sakshi has to be there otherwise it is to be concluded that we got into tamasic ananda. There is nothing of course you can do about that. Cleaning is the only solution that we have.

Service and Sacrifice
The commitment to serve in the area of handicapped children/persons requires a high degree of empathy and what the Vedic seers have said MAITRI which Lord Buddha expressed as Karuna. For that we require to grow in consciousness.
This leads to the main point why we meditate. Ordinarily so far as a person lives at the base level of animal, namely, attending to food, shelter and progeny one thinks that life is only the body and its needs. No one will deny needs or drives and urges. But human beings have an extra faculty of mind and also awareness of consciousness. Mind and Body are derivates from our Mother (called Sriya (Lakshmi), Bhuma, Ammavaru, Ranganayaki etc.) which in philosophy is called Prakrti. But consciousness is something other than mind and that is the nature of God or Purusha (called Narayana, Krishna etc.,). The mind we have is bridge between the matter and consciousness. Usually we do not know our real nature, busy as we are with the needs and urges. During meditation when we close our eyes and try to look into our heart, we usually find a blank space often in the colour of orange or pink or reddish yellow. This is due to penetration of light through even closed eyes. It is essential that we meditate where there is light or lamp mainly for this purpose only. This light when we experience we understand has no borders as we go on meditating. We also know that our sense organs and sensuous feelings do not go beyond our body but our mental sphere i.e. our ideas and feelings have no limitations of the body, and in fact time or space. Thus we become aware that our life is not limited to body but extends far. This extension experienced during meditations/contemplations inform us the great frontiers of our being. This is what Vedic Seers said as Atman(self) becomes Brahman(Greater self). I prefer to use the words particular consciousness becomes Universal Consciousness. But particular consciousness is more intimate because of its close proximity to body and we tend to get influenced by it. In fact all our problems are because we tend to limit ourselves to this particular consciousness. During meditations we try our best to live in the universal consciousness and through practice influence our particular consciousness to expand and grow into greater dimensions. This we accomplish easily so far as near and dear are concerned even without meditational practices. But real expansion is possible only when we try to shed our attachment to the body and near and dear. This is what technically Vedantins called Viveka and Vairagya. But there is no negative factor in Vairagya as we are getting attached to the Universal. This is what our beloved Babuji stresses.
Universal Consciousness has got along with it Universal responsibilities also. It is necessary that we dwell in Him more and more so that we may be used by Him for His purposes as He wills. Our will has to get replaced by His Will and then real life or life in life starts.

1. Even though one wants to serve and help, there seem to be so many institutions, causes etc and where to focus and how exactly to make a correct and meaningful difference becomes a rather confusing and difficult task. How can I better serve the Master.
You should naturally give funds to organizations who do not misuse the same. The organizations should be connected to promote spiritual way of living to be eligible for assistance. As for others they have their means also.

2. The feeling of fraternity frequently occurring to me during the day.
Seeking fraternity is selfish. Seeking the progress of the fraternity to move towards the Divine is self less service. Please try to understand the method well.

3. On one occasion I prayed to the Master, during my commute to work, to give peace and calmness to a person who has been very restless for quite some time. When I opened my eyes and observed the person I found him calm and peaceful for the rest of the time I observed him. This has happened on another occasions too with different person. Is this real or my illusion ? How does this happen ?
When the will of a person is fairly developed and if he maintains a good selfless thought for another person it works. After all who is the other and who are we?

Method of Serving
This includes introduction to the system, individual sittings, group sittings and other works of Nature that we do. For this the foremost consideration is that one should think that Master in his form and person is doing this. To maintain this thought during the period of work will only be failure if the proper orientation is not there. It is not enough that we suggest to ourselves that Master is doing the work. One should clean himself bodily and mentally to the extent possible for him and then feel committed to the work of the Master. This again is an abstraction. He should feel how low he is to do His work and experience the gift to do service granted by Him. This lowliness of his being makes it possible to enter into the field of humility. Then having had proper orientation of submissiveness to his trainers and the Master he should offer his self including his mind and will to Him to be used by Him as He wishes and follow such directions as may be given to Him. All this and much more is meant by the words that we should think that it is the Master in his form and person that is working. Then he should think that the person sitting before him is really the Master and his natural condition is that and it is clouded or is enwrapped. Then attend to the work. There is a time frame that has to be worked out based on the task on hand. This becomes the first lapse. We would like to clean the atmosphere in a time frame that is convenient to us and not the requirement of the task. This is nothing but our own egoism, ofcourse of a higher order.

No one can interfere with another’s samskaras without his consent. That is the essential truth in Spiritual life. Without the basic awareness and realization of the dependency of the individual on God, there is no possibility of real devotion. Unless the Atma point is cleaned thoroughly and the nature of the Self is understood in the real sense (It is not Aham Brahmasmi – it should be Brahma Ahamasmi) devotion in the real sense does not arise. All is an expression of the Divine. We are His manifestations. We have no individual existence without Him. Therefore He is the doer in the real sense. What we appear to do is all trustee responsibility only. There are no ownership responsibilities for us, then only formation of samskaras stop. Then only dependency is understood. That is the beginning of Devotion.

1. Could you kindly explain the meaning of ‘true’ in true devotee and who is a true devotee?
Love as ordinarily understood is a reciprocal issue and relates more to the inter relationships all beings have. The concepts of Sneha and Maitri help us to understand this aspect of the matter. True love however involves Sacrifice: an act of sacrifice as was done by the Purusha (Purusha suktam). In any event of birth sacrifice is involved as we know in the case of mothers. In spirituality the role of the Master is similar to the Mother. The Prime mover is understood both as Siva and Sakti and it is the Sakti aspect of Siva or the Sri aspect of Narayana that plays the role of Mother in matters relating to spirituality. That is why God is the Guru (mother). However in the case of devotee the extent of surrender to God decides whether the devotion is true or not. You may kindly note that Surrender is the toughest to make though every one is very loquacious about it. Usually people discuss about to whom one should surrender. In fact the issue can be better understood if we are clear about what we are prepared to surrender. Does the surrender cover all the five kosas or not also decides the nature of the devotee. In the book Silence Speaks the types of devotees are stated by the Master and a true devotee would be one belonging to the category of Murad. Please do read Masters thought and you may gain better understanding.

2. What exactly is devotion.
So far as I understand it is a state we do not remember anything other than the one to whom we are devoted. It is not flattery or praise neither song nor bhajan. It is neither karma (duty) by carrying out orders nor knowing about His nature etc., (jnana) but is a dumb state of waiting on Him for what and why for we know not. May you be blessed with this indescribable condition?

Dependency and devotion pave the way for Surrender. Surrender in thought, word and deed takes some time to develop. But if we keep the practice of remembering our Master it becomes relatively easier.
Surrender becomes possible only when we surrender and not when we wish to surrender; Perfect purity of course is a Divine Gift but efforts at attaining purity is not through words but through action, No one gets a gift when one does not deserve the same. You will not gift a pen to a person who does not write well.
Devotion point is too tough mainly because it is very subtle. Surrender never develops in the real sense unless the awareness of the Master is silent. However much one may beat about his heart, work is done by the Master only. Kartrutva Bhava is the basic ego which never leaves unless one surrenders totally. Understanding the Prayer of the system from all the levels of various kosas perhaps enables develop this attitude.
Helplessness precedes the state of surrender. In fact it is the establishment of the helplessness, deep in our heart which is the main sadhana. Ego being what it is feelings of confidence arising out of competence or awareness of competence arise. Allow your self some time through contemplation to sink these ideas/feelings in the heart, That is what I call owning up the condition, You will agree many of the feelings listed by you cannot be totally owned up that quickly. That is the reason why we get the same feelings often. Once something is owned it never recurs and that is the way to evaluate our condition.

More on Surrender
1. What is Surrender?
Absence of "I" is surrender. First thing is devotion to God, Second, always feel dependent. Suppose you have surrendered to God; If the surrender is real, there will be surrender to the whole humanity.

2. How to surrender?
To effect the surrender to God in the easiest way, only an act of will is required. Self surrender is nothing but a state of complete resignation to the will of Master with total disregard of self.

3. I seek your help and blessings to become deserving and worthy of His grace.
God when asked for strength gives problems and difficulties so that we can prove our strength. Do not ask for anything from God/Master. Learn to surrender to Him all your wishes and do not suggest the solutions you like and seek them.

4. During last two - three satsanghs there has been a feeling of giving away self totally to Master. Faith in Him as the means and the goal has increased.
I am not discouraging you but you must note that Surrender (giving away to Master) is neither that simple nor easy. If you understand the role of the five kosas in our lives you will understand this better. However my best wishes for you to gain that condition soon.

5. Strongly feel Master's assurance in surrendering all unto Him.
To say we surrendered is easy and all say so. To feel having surrendered makes one confident and doubts vanish. That is the difference between the conditions of 4th and 5th knots.

6. During morning meditation had feeling of surrender after coming out of absorption.
Surrender develops slowly as we realise our incapacities in the various planes of our existence. The individual creation is our own and that is because of the distortions we gave to the buddhi, Ahankar, manas and chitta. These distortions and twists have to be straightened and that is a slow process made faster through Pranahuti and sincere sadhana.

The freedom has been given by God to Man by birth. The pity is he chooses to misuse the same instead of as a man of courage restore the freedom. You can see my articles in this regard in the patrikas. ‘A’ point can be used to acquire good states but that is not the thing to do while doing the meditation at 9 p.m. ‘B’ point also has to be attended in the way Master has stated. If the condition so far bestowed by Master are honestly and sincerely owned up most of the problems of concern for sex urges, children welfare would not disturb. All said and done the question is do you seek to be balanced as Master desired all of us to be. If so you must have by now understood this balanced condition that he is talking about is the state of mind of a seeker as explained in Bhagavad Gita by Lord Krishna in the 2nd chapter. Sthita Prajnatva is possible in four ways.

1. When a person is totally merged in the Master from birth – Nammalvar, Suka maharshi.
2. When a person is totally drowned in the service of Master - Laxmana.
3. When a person discharges his duty as Masters order - Bharata.
4. When a person performs his duty as if Master is doing - Babuji.
Master has advised us to resort either the 3rd or 4th method. He said thereby no further samskaras will be formed. It is for you to judge which one you follow. The way we do usually is to think we are doing or in other words we suffer from Kartrutva bhava. Unless this is understood the problems of day to day life cannot be squarely met. That is my experience. To seek help for spiritual progress is natural and that we got by way of Pranahuti already. If the goal of life is fully understood and we discharge our duties in office and home resorting to the 3rd or 4th method above we should neither have retirement blues nor concern about the children beyond a due limit. What I say may be difficult to accept that is precisely the way I have adopted. We should have concern but should not get involved in the problems of others. Everyone whether one is the spouse or son or daughter or one of various other family relationships has his/her karma to work out and while we can assist to some extent cannot modify or avoid any of them. It is their seeking that matters. The commandments of Master clearly give the message. Yet we are slaves of wishes. But instead of overcoming this stage we try to seek relief from the wishes by satisfaction and plead Masters and elders for blessings! Writing further on this topic is not etiquette. It is one thing to aspire and another thing to seek. To aspire is the state of a person in the state of coping and moving towards mastery. For this effort, dedication and enormous perseverance is required. This is the way of the mental plane. To seek means only to beg--Begging is the method resorted by those who act from physical, or vital planes.

More on Balance
1. Is the Balance something that we get after sometime of this turmoil and turbulence? Or is it to be had and experienced, during our day to day life during sadhana in initial stages like I am in?
Your query regarding Balance is quite amusing to me. It is a state of dynamic balance in all planes and the question of before or after turbulence/turmoil etc., has not much relevance. No Situation is turmoil unless we make it with our intentional consciousness. The goal of life is balance and it should be happy for us.

2. I noticed that for quite some time now I have a great craving for reading our system books and my interest in reading technical books (so dear to me once upon a time) is totally lost. Sometimes I need to read technical books to keep myself updated or to resolve some issues but there is no interest. Also, the interest in work is fading.
Our system of training talks only of moderation. It is necessary that you should update yourself in your profession and also do the reading of the books relating to sadhana.

3. There were times feelings of words such as “I am doing” occurred in me. It also came as words. Immediately I realize the mistake and feel the mistake and apologize to Master. Master is doing everything. I must orient myself so that, such feelings / words will not come inside me. This type of thought has reduced a lot drastically since coming into the system. But I need to improve a lot further. When I think about this mistake it shakes me up.
Me and Mine are the two early lessons we are to learn in any society. The organising principle of Ego cannot develop otherwise. In spirituality we learn these two are our creations and learn slowly the art of recognising actions, knowledge and experiences as phenomena that naturally occur and move towards the condition of Sthitha Prajnatva - abiding calmly with awareness only. That is a good state that comes to us in this path early; but artificially that cannot be developed. Please kindly note and do not get upset.

4. Some times I get a doubt that we are trying to see Divine in every person (every living being) but when someone ask or tell us to do something how to take decision on that when we are also not sure about it. Shall we take them as granted by seeing Master in him/her or just ignore it and leave it to our fate. Especially in the family matters between Wife and Parents. Because both of them have Love, affection and care and seems to be right what they are saying but whom to follow? Please give me some advises how to proceed in these matters and also in general.
It is true that we try to see God in everyone. Actually we come to a stage when we do feel them to be so. But our duties in life are varied and everyone has his/her place and we should attend to duties as we are supposed to and as expected to. This is the clue for arriving at what is due regard to all. God of course manifests everywhere but it is not to be confused as that we should obey everyone because they are Gods. God does not expect us to do any favour to him. He only demands that we discharge our duties dispassionately. I think this should be sufficient for you to take necessary decisions with reference to relatives and friends.

The problem of life is how to be happy. Our method gives the answer candidly and you will realise that the company of the Master is the main source of happiness.
Except fortitude and forbearance, no other attitude is likely to yield happy state of mind. All are our brothers and sisters and it is only social convention that makes us have different relationships and except love no other relationship like hatred has any place in happy life. Make a definite resolution to reject negative feelings to any person.
Contentment is the core of happiness. If you develop this attitude you would see how Master is so kind to all of us.
There is no activity in the world where the Divine is not in play. The warp is the Divine and the woof are you and me. The goal is to gain happiness by knowing the interrelationship with the Divine in all aspects of life.
Happiness is a disposition. It is to be cultivated deliberately. This is achieved by remembering the presence of the Master in our heart. Faith has many shades and only when faith in us is lost the question of surrender arises.

The state of helplessness simultaneously with restlessness is the condition that is one of the last stages and this will continue to be there. If what you are expecting is knowledge about everything consequent to this I am to clarify that you will not have it for curiosity or for display. But knowledge that is required for the work that you do is automatically made available. This is where the scriptures and other literature have misled us to presume that we will know everything, though perhaps the mistake is in our thinking than what they have written. So the thought that "probably the mystical insight may succeed in grasping the whole at once and for ever conveys to me at least nothing that is specific and is only a figment of imagination. Knowledge is, always for some work. Knowledge about everything every minute is only a wild imagination of no use to anyone at any point of time

Laya Avastha has no meaning if we are not in tune with Him and His purposes. The imaginative descriptions of the state of Laya resorted to by poets and philosophers have practically no meaning. Without annihilation of ego (which is of various shades) laya even in the lowest knot is not possible. I consider and I think I made it explicit many times that knot 1 (including 1a) is the toughest of all and to think we have moved out of it may be only the result of delusion. This is the reason for the Master to suggest cleaning of the heart regularly and this is a tedious process. According to Fana (Worthlessness) is the Baqa (laya). What more can I say. Unless laya is achieved to some extent (happily we do get such moments often) Divinity will not be able to get its things done. Any desire to have conscious awareness of the work of the Divine is only an expression of the ego and is therefore bound to fail in the attempt.

1. Regarding Fana: The development of fana starts the moment we start yielding to the Master. When it is total and perfect there cannot be any awareness of that. This is the condition that is prerequisite for any Divine work. Asking for awareness, (in your language seeking to recognize himself in that state) is out of question and is meaningless. You seem to understand it yet your philosophical knowledge (may I say unreal knowledge) seems to insist on that.
2. That such a condition should be something that is recognized by others? Do you not think that it is just ego of some sort that is demanding this? Who are others to recognize our work? It is Master alone we serve and not all sundry in the street. (Ego).
3. Feel suitably elated about that condition (Ego?) and enjoy the glow of satisfaction (Anubhava virodhatva). All these are no states anywhere near Fana. Your statement that when Ego is pressed down in one sphere it merely buoys up in another area is surprising from a person who has done sadhana for quite some time. We are taken by the Great Master to the higher realms almost in Airplane. You seem to be demanding the awareness of walking the distance from Chennai to Shahjahanpur while in fact you were pushed through.
4. At any rate unless Viveka and Vairagya are developed to the required extent, the understanding does not become possible, though you may have knowledge about such things.
A) Life is so temporary and that it might end at any point of time. Now planning as logic does not have a metaphysical basis once we accept spirituality. So quite a few questions about employment etc. are from my point of view deficiencies in the Viveka. Dependency on Master or God is a tough one and has to be developed over. Unless fana is fully established the contact with the Masters is but an illusion. As is the fana so is the baqa.
B) I am happy that you feel the need to serve others. But without the fana not much can be done more than a lecturer in philosophy or religion. Unless preliminary state of fana is developed even giving sittings to others would cease to have any impact. This I have stressed often but somehow the doer concept does not seem to leave you. May be your orientation to the Masters of the order needs correction.

Bliss is a state generally confused with Anandam of Vedanta. Bliss is a state experienced in our system after one crosses the realms of religion, spirituality and reality. The Bliss of this condition naturally does not permit any blemish to be seen. Mergence in the ocean of Bliss should follow by the idea that it is cleaning us totally. Naturally our attention during cleaning goes towards enjoyment of the state of bliss due to lack of comprehension of the state of Bliss in this system rather than think of the blemishless condition of the Master. You would appreciate however much we tried to tell Master of the mistakes of some he said that he is incapable of seeing blemish in others. The grace of the Master is there for the sinner and the saint alike, both these words have no meaning in his dictionary as a matter of fact his dictionary does not contain those words, So the method of practice of this cleaning is more tough as it requires complete awareness of the nature of Master. Once the nature of Bliss is understood our aim is not to think about it but know the blemishes we see in ourselves and more so in others which we want to get rid off and work for the same during cleaning timings. You would agree that comparison with others is the main reason for our envy, jealousy and covetousness. While Kama and Krodha are attended in a different way by doing meditation on point A, Lobha, moha and ahankar are to be gotten rid of during cleaning. Nature of Bliss if taken as the goal for us then comparison and competition and resulting conflict which cause our samskaras must be got rid off and for this we work hard and also seek the help of the Master by contemplating on the nature of Bliss which is his condition of being.

Rings of Splendour
Regarding the conditions in the Rings of Splendour there we do not feel separateness from the Master and it is all a realm of Joy. There is only a single pointed attention to His nature which is nothing but Bliss.
The rings of splendour have always been beating our under¬standing. Considerable amount of Prayer to Master has to be put in.

Devotedness is the identity that is there in Brahmalaya and devotedness alone is maintained. As I have already clarified identity is there but individuality is replaced by devotedness. The runner does not have an awareness of run or running. I know this makes no sense but that is what I know.