Page 1 of 24

Issue #:0085 Vol: 8 November 2013

INSTITUTE OF UNIVERSAL SELF CONSCIOUSNESS MOVEMENT

THE OPERATIONAL WING OF SAHAJAMARGA RAJA YOGA

DHYANA GRUHASTHA ASHRAM INCORPORATED

(Vishva Sarvatma Bhava Chaitanya Prasara Nilayam) Spiritual Patron Samartha SadGuru Sri Ramachandra Maharaj

Spiritual Facilitator Prof. Satyanarayana Chillapa President IUSCM Spiritual Doctrine, Conceptual Guidance - and - Motivators: Bhagavan Sri. Adi

Sankara and Lord Sri. Krishna Paramatma (Gitacharya)

“UNIVERSAL SELF CONSCIOUSNESS IS THE ULTIMATE AND LAST REVELATION OF DIVINE MESSAGE OF PROVIDENCE TO

MANKIND”.

MESSAGE FROM THE MASTER

What is happiness? Fulfilment of desires is not a true happiness, because it is a state of mind connected with outside sensory object which again recurs when other object comes

into focus. The true state of happiness is freedom, but until unless one is totally free he cannot be happy. According to saints, real happiness is total freedom. Soul happiness is intrinsic self-centred; When mind exhausted of search externally for happiness, it turns inwards to Self, “the source Centre of real happiness”. Following are the two Vedic allegoric descriptions of the above mentioned condition:

(1) Tadyatha Asmin Aakashe Shyano Vaa Suparnaa Vaa

Spiritual News Bulletin

Page 2 of 24

Vipariptya, Shraantaha Samhatya Pakshav Samlayaayavai dhriyate

Aivamyevaayam purusha Aitasmaa Antaaya Dhavati Yatra Supto Na Kanchana Kaam Kaamayate

Na Kanchana Swapnam Pashyati

Meaning: As a hawk/falcon flying in the sky becomes tired, and stretching it’s wings is bound for it’s nest, so do this infinite being run for this state, where falling asleep he craves no desires and sees no dreams. (Ref: Bruhadaranyaka Upanisad-4-3-19)

There are two Selves in personality make-up of an individual, viz. Absolute and Relational. The ‘Transactional or Relational – Self called as “ Jiva” is normally external-oriented (Pravruthi Marga) and tries to enjoy expected results or fruits of actions; since the actions are motivated by desire fulfilment suffers frustrations when the desires are not fulfilled. Whereas, the Absolute Self is withdrawn in Its-Own Consciousness, above the mental and sensual external objective phenomenon merged in its integral nature of Bliss, ‘Sahajananda’,

This psychic phenomenon is graphically portrayed by the Oriental-Sages in the following image-vision:

(2)-A Dwasuparna sayuja sakhaya Samanam vruksham parishaswajathe-

Thayur anyanapi phalam swadwistathaya NaAshnayo Abhicha kashiti

Page 3 of 24

Meaning: Two Birds of beautiful plume Perched in close on the same self-tree; One eats the fruits of sweet & bitter, the other looks on uneaten

(2)-B Samane vrukshe pursho nimagno Aneshaya shochati muhya manaha

Jushtam yada pashyatya anyam ishamasya, Mahimanamiti veeta shokaha

Meaning: Seated on the tree, moan helpless, the deluded

self, watching the glory of worshipful Lord, Griefless he becomes. (Ref: Mundaka-Up.Slo.3-1,2)

There is a general misnomer among the seekers of Reality, (Para Brahman,) Viz. Meditation called as ‘Dhyana Yoga’, ‘Is an End-in Itself’, just like thinking as if sitting in a bus or car for reaching the destiny: merely sitting in bus, is not reaching the destination. Meditation is only a method, or technique, and a process to arrive at defined objective-goal. The act of Meditation should proceed by sound ‘Theoretical’ Assumption or assumptions about end-goal; then only efforts will bear productive results. Because of this contingency, there could be various designed religious, socio- cultural and ethnic, modes of meditation possible which may or may not suit to fit his personal situational need-requirements, One more thing as caution, about meditation is, blindly following the instructions, with some-body promising that he would get peace of mind and solve the problems of life without taking consideration the above mentioned factors, the meditator is jeopardizing not only his mind-psych health, but also get-lost in the wilderness of the spiritual thought-anarchy. Many so called alien originated techniques of meditation are rampant in India of atheistic nature, of the type mentioned above; please beware of! Some seekers of Reality, approach stating that they have doubts about the Ultimate Reality and their questions are to be

Page 4 of 24

clarified before taking decision to accept the method. Doubts are good and they have to be get clarified. Doubts about the Para Brahman, the Ultimate Reality would continue till the knot of Nescience (Avidya) i.e. of Ignorance of Self/Soul (or awareness of Non-Self) in the Heart (Hrudya-Granthi) is not broken as Vedanta Texts ascertain:

Bhidyate hṛdaya-granthi--chidyante sarva-saṁśayāḥ kṣīyante cāsya karmāṇi—Tasmin dṛṣṭe Paravare

िभ त दयगि थस िछ त सव सशयाे े ं ीय त चा यकमिण ति म द परावरे े े

Meaning: When the knot of ignorance of Self in the heart is cut ascender, then all misgivings subside. The chain of furtive actions is terminated when one experiences the Ultimate Reality

The fact is, God and Ultimate Reality do not come under the purview of Mind and its scope of exploration: the phenomenon is transcendental in nature and scope; therefore, having initial faith on Guru’s Divine-nature, and words of wisdom, so as to come, to prove or disprove by subsequent practice is what needed in spiritual search. However, at any time, the intelligent, wise, practitioner is at liberty to quit the method of yoga practice that does not suit his requirements. If anybody wants further clarifications on this point of issue, welcome. An Astral Transmission Through Prof. Satyanarayana Chillapa President IUSCM, HQ. Hyderabad-59, India

The Identity Identity as a concept denotes consciousness. It can

be absolute, or relational when objectified on manifestation. When baby born, it is endowed with absolute form conscious-ness expressed through eyes as blank staring looks: that is why in India, people say “Baloo Bhagavath SwaRupah’’, बालो भगवत

EDITORIAL

Page 5 of 24

व पह ् , meaning new born baby is an identity of God, and:

“ Balo Brahmavid ramate”बालो ब िवद रमते

Meaning: “Infant Baby revels in Brahma Conscience’ As stated,’ Identity’ is objectification of consciousness, and from that moment, formation of Ego of the individual starts. This process occurs through Mind when it reaches its maturity called as Adult-hood. The Individual Identifies himself, and his personality, with the name given by the parents. In other words, it means, separation of consciousness as objectified form of Self starts from ‘cradle naming giving ceremony’, of the child. This is Identity-Socialization process. Now from this moment onwards, journey of duality-nature of life, starts un-rolling, and the individual begins to eat ‘sweet and bitter fruits’ of life as destined by destiny, called in Vedanta jargon as “Prarabdha-Karma”. This is a process of ‘Devolution’ of Identity of Reality, Para Brahman as Absolute consciousness into limited relational and transactional conscious-life called ‘Jeeva’ the body mind conscious, individual ego personality: the Infinite (Ananta) becomes finite (Alpa), and the Absolute as relational. The ‘Saving Grace’ of the ‘Down-fall’ of the entire process of Identity consciousness of ‘Godliness’ of humanity, is not lost entirely, as it reflects It-self through various modes of human manifestation as evident in the following verses:

Naetrastham jagaram vidyath Kanttae Swapnae Vinir Deshaeth Sushuptam Hrudayam Sthi Tam Cha Turiyam Moordhini Sansthitam’’

(Ref: “ Brahmopanishadh’’)

Meaning: “Atma-Chaitanya, Consciousness of Soul, Is

clearly perceptible in the looks of eyes during waking state; it is located at throat during dream. The same rests in heart during the sleep. In yoga Samadhi, It attains the spiritual state of exalted pure consciousness of Turiya, The Identity of Reality as consciousness is expressed in three dimensions viz. waking state (Jagrtavastha), dream state (Swapnavastha) and sleep

Page 6 of 24

(Sushuptavastha). Everybody is aware of these conditions through which he is daily passing; it is normal, nothing special about it. But, there is one more unique human life Identity dimension of conscious life, knowing and attaining that, one becomes Immortal in Eternal life. That phase of conscious-life is called “Turiya’’; the fourth phase of conscious manifestation of Reality (Para Brahman). Thus, Turiya is the spiritual Identity of every one, whether one is aware or not; so the saying goes ‘‘Man is made in the eyes of God’’. According to Mahatama Samartha Sad Guru Sri Bauji Maharaj ‘Identity’ is presumed to be something like a fine idea which subsequently develops into a thought.” One may however take it to mean as that which brings into our cognizance the consciousness of the origin, or grosser form of the original consciousness or Reality garbed in a somewhat grosser covering.” (Ref. Sahaj Philosophy Reality Its Static and Dynamic Aspects-P.302-Pub. SRCM)

Now, the question is what happens to the Identity after death?

This again depends on the status of evolutionary conscience of the person at the time of the death. If the person by that time, has become aware of his Identity as Pure Consciousness which is Para Brahman, the Reality Itself in manifestation, he automatically attains liberation “Moksha” from the thraldom of birth and death cycle (PunarJenma Raahitya) by merging in Reality, Para Brahman as Reality Itself, just like a river merging in the sea becomes sea only by losing its identity of name and form. And, this is known as “Jeevan mukti “i.e. immediate release of ego identity conscience of body-mind related personality while living. But, if Identity as consciousness, remains conditional, (however subtle it may be), the Soul transcends to the highest realm astral conscious world known as “SatyaLoka or BrahmaLoka”

In Sahaj marg yoga philosophical jargon the Brahma Loka is conceptualized as “Swimming in the Ocean of Bliss’’. This process of release of Identity consciousness after the death of the individual is termed as “Sadhyo Mukti or Krama Mukti” i.e.

Page 7 of 24

release of bondage of Identity Consciousness in stages in astral worlds. From religious conceptual point of view other such worlds of stay after death are termed as “Vaikunta, Kailasa, Swarga Loka etc. In other words, unless the Identity as the notion of consciousness, is freed from it’s objectified phenomenon by yoga meditation process, one remains bound to the ephemeral perception of him as jeeva, an entity of parochial identity conscience individuality, of life and death. Yoga Vasista: “Brahma Chid Brahma Cha-Mano Brahma Vijnavastu Cha Brahmartho Brahma Shabdascha -Brahma Dhatavah”

ब िचद ब च मनो ब िव नाव तचु बःमाथ ब श दा च ब धातवः

Meaning: Consciousness is Brahman, the Mind is Brahman, the Intellect is Brahman, Brahman alone is the substance. Sound or Word is Brahman and Brahman alone is the component of all substances. (APAROKSHNUBHUTI—By Sri ADI SANKARA Sloka: 65) Srimad Bhagavata Purana ( Paramahansa Samhita) “Aadhyo Avatharah Purushah

Parasya Kaalah Swabhavah Sad-samanascha-Dravyam Vikaro Gunna

Indriyaani -Virat, Swarat, Sthasru Charishnu Bhoomnah.” “आधयो अवथारः प षःु पर य कालः वभवह् सद -समन च द य ं िवकारो गणनु इि दयािण िवरत , वरत् , थास ु च र ण ु भ नःू ” (Srimad Bhagavata Purana ( Paramahansa Samhita)

Meaning:”The first manifestation of the Supreme is the Pursha (The Macro Cosmic Being). Besides Him, Time ( Kalah), Swabhava ( innate disposition), Prakruti in the form of Cause and Effect, and mind, the five gross elements, the Ego, the modes of Prakruti (Satva, Raja, & Tamo Gunas), the senses, the Cosmic Body ( Virat ), the Cosmic Being (Swarat = Virat Pursha), and bodies of all animate, and inanimate beings, are all manifestations of all pervading Lord (God the Ishvara ).’’

Page 8 of 24

( Ref: Book No.2, 6th Canto, Glories of The Cosmic Being; Sl.41, P.109 ) SPECIAL FEATURE COLUMN

(1) From Mahatma Sri Babuji Maharaj To Sri N. KumaraSwami (Senior Preceptor, and Close Associate of Sri Babuji Maharaj) My dear Kumaraswami,

Received your affectionate letter dated 14-6-1957. Being out of station for 11 days the reply is delayed. My dear how can I convince you that you are quite up tom the mark and fit for spiritual training. I think you must believe me because I have greater responsibilities in the training of my dear ones and I am quite alive to my duties. You have opened your heart in writing to me so many questions about yourselves ; so may I request you to get way with these things, when I am ready to cry at the top of my voice that you are improving .But I think it is my weakness that you are not taking courage. It becomes your duty now to relieve me from this weakness. When I am ready to distribute among yourself all my spiritual wealth. Mr. V Sheshadri will come to you for spiritual training. He is the cousin of Dr.K.C. Vardachari. I hope you will do the needful. The address runs as follows: Sri M V Seshadri, No. 12, Abraham, mudlai Street, Myalapore, MADRAS. SD/ RAM CHANDRA

LETTERS From: Mac Maderski Dearest Swamiji

After reading Master's message I've tried to foment my opinion. I understood it perfectly yet could not word it to my satisfaction. A poem I wrote some time back came to mind. It

Page 9 of 24

was written shortly after my vision at Mt Enos as told in my introduction to Swamiji. “I was walking through snow storm, on a mountain so steep Feeling so tired I fell in deep sleep When I awoke there was no light, covered by ice so deeply tight Feeling so cold I went all numb But with its last hope my soul prayed for calm

When God looked down and saw my pain He sent down an angel to help me heal again

She melted the ice and passed me a cup From which I drank and slowly warmed up’’. Mac ----------- I will send Swamiji my views at the earliest. Thy own humble self Mac Maderski From: Prasad k Oct 29, 2013 Pranaam swamiji

Mr.Ravi has explained your speeches’ excellently. Swamiji use to tell the example to notice the changes of life with changeless platform like T.V. screen & the channels. Who ever come to IUSUM will get swamiji’s blessings & help to reach to ultimate reality. Namaskarams to your lotus feet. Prasad (Hyderabad) From: Ravi Oct 27, 2013 Swamiji: Namaskaram!

Please find attached the article you made me write when you were in the USA. I started writing Part 2 of your message and will send it when it is completed. With your blessings, Ravi (USA) Master's Message - Part 1

Given a chance, there may be a rare few in this world, who will shy away from the opportunity to re-live their life experiences with a total makeover; with the ability to re-tool their own destiny, packed with eternal material bliss and devoid of

Page 10 of 24

sorrows. Unfortunately, this is far from reality and only left to human imagination. All the prayers, research and exploration from days of yore to modern age, is only a quest to find this panacea. Science, a function of human mind, continues to unravel several secrets of nature, in the form of awe-inspiring inventions and discoveries leading to a notion-al sense of desire fulfilment and ameliorated living comforts.

Yet, the quandary remains as to why life is still an admixture of the dualities such as, happiness and misery, opportunity and disappointment, honour and dishonour, health and disease, and finally life and death. Then the question arises, where do we come from and, where do we go after death? Who does 'WE' refer to?

Are we our ever changing Body, Mind, Intellect Personality, or is there another change-less 'TRUE PERSONALITY' on which the changes to the Body, Mind, Intellect occur?

Is there a reliable way to de-mystify these mysteries of life?

If for whatever reason, you don't care to know the source and if you feel that answers to these questions are irrelevant, then why worry about how you live life, knowing fully well that you are doomed to perish at the end anyways. With such a nonchalant attitude, contribution you make in any field of study that you are a part of, become automatically inconsequential, as the contribution is also a perishable one; thus your purpose of life is questionable.

But inquisitive readers, who if possible, want to escape the vagaries of life, certainly have to dig deeper. Although several theories have their own explanation, our natural tendency is to believe in a scientific approach. Let us apply the basic principle of Physics to our observation:

For a change (Relative) to be noticed, it requires an underlying changeless platform (Absolute) to support the change. We also notice that the body, mind and intellect undergo constant change, right from birth to death. Inferentially this body,

Page 11 of 24

mind and intellect Personality should also have a changeless platform to support it.

Could this changeless platform be the source of this entire creation? My Master, Swamiji Chillapa suggests that this inquiry is first step in process of spiritual evolution. Having an intellectual appreciation of the Changeless state, our 'TRUE PERSONALITY' which is 'IMMORTAL' (neither born, nor dead), not subject to the dualities and vagaries of life, is where you start your journey.

Big Bang Theory suggests that creation is an effect of an instant cosmic explosion and gravity helps to conduct life in a methodical manner. But it fails to explain the following: 1. Science believes in a Cause and Effect principle and the Big Bang theory fails to explain the Cause. 2. Universe is non-homogeneous and composed of variegated forms, shapes and functions. It is hard to believe and too good to be true to attribute complex phenomenon such as, methodical life and death, uniform functioning of organs, DNA match to ancestors etc, to a chance cosmic explosion as suggested in the Big Bang Theory.

This led some Scientists to believe that there is a supernatural power (God), acting as a Cause to all these Effects. Thus God is believed to be the Creator, Sustainer and Destroyer of this Universe. The question still prevails, who is undergoing the change and why? How is it possible to bring about change from the change-less?

An ancient and most revered saint of all times, Sage Gaudapada has propounded a theory based on one of India's oldest scriptures "Mandukya Upanishad", called "Ajatavada" or "Theory of Illusion or Non-Existence" to resolve this complex predicament.

He first explains some of the facts. We recognize the following three states of our life:

Waking State (Jagratha Avastha): While in this state, the Experience-r uses his sense organs to experience the three dimensional effect of the outside world. We differentiate, the

Page 12 of 24

Experience-r, the Object of Experience, the Experience itself (Subject, Object, Predicate) in its three dimensional perspective. Dream State (Swapna Avastha): While in this state, the Experience-r still experiences "Dream Objects" in a uni-dimensional perspective, as a result of the sense organs being dormant. So long you are in the dream state, these objects and experiences appear 'REAL' and all other states 'UNREAL', on account of how they are being perceived. But the different objects seen in the confined space of our dream are felt UNREAL soon after coming back to Waking State. Deep Sleep State (Sushupti Avastha): In this state, one neither desires nor sees any dreams. All experiences become unified. So which state is 'REAL' and which is 'UNREAL'?

He therefore states that experiences within the mind (Subjective) are 'UNMANIFESTED' and the ones that are perceived to exist outside are 'MANIFESTED' (Objective), but both are only 'OBJECTS OF IMAGINATION' and differ in the way they are perceived. He further explains a state called 'TURIYA' which is neither Subjective, nor Objective nor Unified. It is the cessation of all phenomena. It is all peace, bliss and non-dual. This is the Changeless, Immortal, Self-Revealing, 'ATMAN' (TRUE PERSONALITY).

We now, need to go back to our initial question of what is bringing about the 'Change' in this 'Changeless' Personality. For that, we need to first ask ourselves, if this question is even logical. How can a 'Change' be, brought about from 'Changeless', when we already defined 'Changeless' as state that cannot be changed. Therefore the only argument that can hold water is that, 'Change' is an 'Illusory Phenomena' (Maya) and not a 'FACT OF REALITY'. The Body, Mind, Intellect Personality is an Illusion Personality (Jeeva) and a result of Maya whereas Atman at the Microcosmic level and Para Brahman at the Macrocosmic level, is the True Personality.

The obvious next question is why, the Objectified Universe (Waking State), or the Subjective Universe (Dream State), which is a creation of Maya, cannot be uniform? Maya

Page 13 of 24

operates using a very unique mechanism called Karma by accumulation of Micro-impressions (Sanskaras), leading to the process of Transmigration (Birth-Death-Rebirth Cycle). Atman, in a cyclic process apparently appears to devolve from the True Personality (Atman) into an Illusory Personality (Jeeva), experiencing the dualities of life (Anubhava); thereby exhausting Karma and evolving back into the True Personality (Atman/Para Brahman).

To simplify this entire concept, my Master Swamiji Chillapa proposed a simple and easy theory called 'UNIVERSAL SELF CONSCIOUSNESS' to know that the True Personality 'I' in all individuals being the same, Atman. To escape the thraldom of miseries, the only solution is to establish firmly in this True Personality, yet, not having the need to disrupt one's regular course of day-to-day life activities (conversely, perform duties in a much more efficient manner). It is easier said than done. Mind is a very slippery instrument and constantly slips away from this goal. Practically, it needs Master's grace and a lot of discipline to stay established.

Swamiji prescribes 'Pranahuti Meditation', a unique technique of Meditation ('Dhyana Yoga') using 'Will Force'(Sankalpa Shakti') of Para Brahman himself emanated during the creation process, called 'Pranahuti'. A Self-Realized Yogi seeds this 'Pranahuti' into the heart of the seeker which helps him/her tread this difficult path towards merger with the Ultimate Reality or True Personality or Parabrahman. This can be discussed in detail in the next part. With Master's Blessings, Ravi From: Dave Musson Dear Swamiji, Thank you for your comment and insight into this matter. Thank you also for you instruction which I shall now follow in subsequent meditation practice. Your own self Dave From: Swamiji

Page 14 of 24

Dear Sri Govinda Sami Ashirwad Thank you for the invitation to Sydney. Please Convey Swamiji's & Ashram Mata's Ashirwads to Sow. Saroja Sami & to all members in the family. With Master's Blessings, It is the Time for You to have Anubhava of Real Atman, as ''Atman Atmaiva Pashyati'' expressing as''I'' . Swamiji From: Govinda Sami, Oct 21, 2013 Pujya Swamiji Pranam We are extremely delighted to learn about Swamiji's visit to Australia from 8th November 2013 to 7th February 2014. We will confirm the dates of Swamiji and Mataji's arrival in Sydney after the Annual General Meeting of the Institute of Universal Self Consciousness Movement Inc. scheduled for Sunday 3rd November 2013 commencing at 1.00pm. Meditation will follow at the usual time. Govinda Sami is visiting Fiji on Thursday 24th October and will remain in Fiji till Monday 28th October. During the visit he will meet Preceptors, Abyasis and Associates of IUSCM and conduct meditation sessions in Nadi and Suva. On behalf of all Executives, Preceptors and Abyasis of IUSCM, I wish Swamiji and Mataji a very safe journey to Australia. We look forward to Swamiji and Mataji's visit. In the service of the Master Govinda Sami President IUSCM MEDITATION / SPIRITUAL DIARIES From: (Undisclosed) Dear Swamiji, Pranam. I send my love and best wishes to both you and Mataji. Below is my spiritual update for the past month - it is a little long, my apologies, please take your time with any response! Namaskar, Thy own self, (X) 24.9.13 Still struggling with the concept of time and feeling overwhelming by a perceived lack of time to get everything done.

Page 15 of 24

Mentally affects my state of mind quite strongly - feel paranoid and angst about not having enough time.Music performance: tried to stay in remembrance of master the whole time. Big lessons in the preparation of letting go of control and having faith despite the unknown. 25.9.13 Experiences in jagrati and swapna about a fear of missing out on experiences. Feelings of loneliness - trying to hand it over to Master, and praying for a resolution of a future situation. 26.9.13. Trying to hand it over to Master and tell myself that it is just the situation based on karma and that there is no need for guilt. 29.9 Struggling to rise above at the moment, feeling exhausted. 1.10 Tuesday Struggling with sense of identity. Questioning my perception of my self. Had been subconsciously seeking externally to make me feel complete. Without certain things I did not feel "whole", felt like I had lost my identity that I have always known my self to be. Recognised that this is not a sustainable way to live... 4.10 Fear of missing out arising again 5.10 Aggravated feeling all day. Distance came in the evening, and meditation cleared any remaining feelings. 9.10 Buttons pushed and anger arose strongly, fragile state of mind. Fear of undertaking creative measures, and am unsure why. 11.10 Still in transition phase. After intense emotions of 9th, yesterday I meditated at work at lunch time, deep meditation. Still feeling uneasy in the evening. Intuitively aware of what's happening - a shift in my deeper perception of self, meaning all that I identified myself with is changing - feels so scary, and also difficult to describe. I feel like I'm hanging on for dear life, scared of the change, of the absolute unknown. I need to let go, but it's so frightening. It is such a surreal experience, feels like a dream. 12.10 Did second initiation for an abyasi this morning, it is quite a phenomenal experience. There was a moment that I felt as though I was not in my body, and Master was doing the transmission, and I didn't have to have the intention that he was.

Page 16 of 24

13.1 Samskara of guilts arose. Message came that I need to learn about the mind and the ego and what it needs to survive, to then be able to help others with the same thing. Later, my buttons were pushed again and I transformed into a different person. I felt like I was an actress in a movie, but I couldn't stop playing that role for a period... Maybe a past life experience?? It helped explain some of my characteristic traits and habits. 16.10 Strong meditation just now. The past few days meditations have been quite restless. Struggling with time again, but then realised that it is my choice to take on so many responsibilities, that it is in my path to do them. 18.10 Nice meditation, easily slipped into the heart with minimal distraction. 19.10 Observing and still struggling with not having enough time, feeling overwhelmed, and subsequent procrastination. 20.10 Unstable day mentally. Strong strong anger arose based on this struggle with time once again. The more I became angry and distressed, the more that time ticked and it went around in a circle, each triggering the other. This habitual pattern plagues so much of my life, that thoughts constantly came and pushed my buttons. I tried to hand it over to Master, but the thoughts constantly came. I am riddled with subconscious restlessness and guilt if I don't complete certain things in a day - all based on achievements. There is no need to seek for worth when all is inside. 23.10 Past few days meditations have felt really heavy, as I was sitting, all I wanted to do was bow forward. Back to normal as of last night. 25.10 Received word from parents that my father has a potentially cancerous mass which will need a procedure to remove. Filled with sadness, some understanding, and many prayers. 26.10 Interesting observing the play of events orchestrated by the cosmic mind. Certain thoughts occur in the individual mind, purely to trigger a response in another individual and exhaust samskaras...... Praying still for my father and his procedure on 31.10.

Page 17 of 24

Sent from my iPad (X) From: Swamiji, 22-10-2013 Dear Sri David MussonAshirwad Your letter dated 17th. October,2013 The contents of the diary reveal a very-high-level of spiritual heights.

• This is a Transcendental yoga meditation taking the meditator beyond boundaries of Space entering arena of Divine effulgence.

• Here the Soul Atman is witnessing the actions and activities of mind, in a State of “Witness this sheer distance was the vastness of space that exists between the arising of thoughts and fully present awareness, consciousness itself’’-Is called as” Sakshi Bhuta’’. This experience is the Yogic Validation of “Origin of Time” as a mental notion.

• When Space ends the sound disturbance in the mind also ends. Mind stay as Silent-transparent medium for full expression of Atman, the Soul as ‘Witness’.

• Have the Bhavana, the intuitive feeling that You are in ‘Layavastha’-mergence in Master; that He Himself is having the meditation experience. This exercise helps to negate the small-self conscience, dismantling the walls od separation of body-mind conscience, the so called ego, releasing the Soul in to vast limit less Infinite, Eternal Conscienceless.

With Master’s Blessings Swamiji From: David Musson, Oct 18, 2013 Dear Swamiji,

Had a wonderful morning meditation today, during which it felt like Swamiji was present and helped in the realization of thought being present at a very low level of consciousness, then we soared higher and higher and in doing so the thought still remained visible and present far below. Higher we went until the thought was almost non-existent and at this point we stopped

Page 18 of 24

and this sheer distance was the vastness of space that exists between the arising of thoughts and fully present awareness, consciousness itself. From this lofty space thoughts and emotions could be observed and easily neutralized with love and presence without attachment. It was a truly awe inspiring experience and continues with me throughout the day. Your own self Kindest Regards Dave MussonMusson Chemical Consulting

Quotable Quotes (References quoted are duly acknowledged) 1) By Audi Guru Sri Lalaji Maharaj

“I saw another Lila (Play) of my lord. This incidence relates to the time when Huzur Maharaj, Janab Maulvi Sahab had fallen seriously ill. When the treatment in Farrukabad did not help him, he was shifted to Kanpur. Every Saturday evening I used to go to Kanpur by train. After spending the day at his feet I used to return to Farrukhabad in the evening of Sunday. This had become my routine during those days. In the Pandabagh area on Railway Road in Farrukhabad city one Shah Sahab used to reside. People knew Shah Sahab as a saint possessing miraculous powers but infact he was very narrow minded. He was unhappy with my revered Master Huzur Maharaj as to why he (Huzur Maharaj) was giving away the esoteric knowledge received by him from the Sufi Order, without hesitation to Hindus and why not “Muslim friends” like him. Many times Shah Sahab used to expel them from his company and used to discard them. He had a special eye for me. Looking at divinely affection kindness and elderly attention by Huzur Maharaj on me, he ( Shah Sahab) used to feel very upset. (Ref: Auto biography of a Sufi, (2011) Ed., B.R. Publishing Corporation, Delhi, P. 129) (2) Sri Babuji Maharaj : “Resignation does not, however, mean that he should remain idle, doing nothing himself and depending all the time

Page 19 of 24

upon God, thinking that God will send him all that he requires if he so wills. God helps those who help themselves is a common saying which is literally true. We are failing in our sacred duty if we do not exert ourselves for the discharge of our responsibilities pertaining either to this or the next world. The only thing which should be borne in mind is that we work in accordance with the will of God and feel content ended with the result whatever it might be. When we come up to this level we may rightly think ourselves to be true devotees of the Supreme Master, and hence on the right path leading to realty. Reality is not a thing tom be perceived through physical organs of sense but it can only be realized in the inner most core of the heart... We have, therefore, to go deep into it to solve our problem of life.” (Ref. “COMPLETE WORKS OF RAM CHANDRA ( Sri Babuji Mafaraj ), Vol.1,P.91,Pub. SRCM, Madras) (3) Letter from Saint Kasturiji Lakhimpur, dated: 13-2-1956 Most respected Sri Babuji, Sadar Pranam

You would have received my letter. I am sure that you will now be free from breathing trouble. May God always keep you healthy? I am now writing my spiritual condition whatever it is by the grace of Master. My condition is such that there is not a little vibration. Moreover, I have neither knowledge nor intelligence. It seems that I am getting immersed in the Soul of sri Babuji and becoming the same. My condition has become such that the sleep, the hunger, the thirst, the breathing, and even the life (Prana) cannot reach me. Previously I used to write that nothing was visible to me, except the soul, but now neither the soul nor any thing else is felt. Previously I loved each thing and every person so much that I wanted to embrace everybody, but now nothing is seen to me as if I have no love for anybody nor I do not know whether I can see anything or not and whether I can feel anything or not. The condition now is pure and clear. I also do not know whether my body is dynamic or static. My condition is such that neither there is any covering nor any bondage nor anything else. You

Page 20 of 24

may call my condition as naked condition. It seems that I have got Laya in the Soul of Sri Babuji and expanded in Him. I do write that this or that has become my form but according to my condition now I see that my form is the same as ever. Now there always remains Baqua (Mature condition of Laya) and Fana (Laya) never comes. How, may I thank you for graciously putting me up to the point of “J1’’. In fact, I am not in a position to pay you thanks. Yours humble daughter Kasturi (4) Dr. K.C. Varadachari:- ''BRAHMAN THE HIGHEST REALITY''

“The Highest Unity is of the Spirit which is Infinite, which is also the Infinite Subject, which is embodied and not void of any body. With this difference, however, that whilst the continuum of the physical world is apprehended in fragments and as ragged edges showing reference to beyond themselves thus making for confusion of sense-data and physical objects by the individuals, in this case, there is no such confusion or partial apprehension but only total and pure apprehension or Knowledge. Thus His body is what He apprehends as His own in the same sense in which we view our bodies as ours as being connected in a unique manner with us, as dependent upon us more than upon others, as subservient to our wishes and desires and enjoyments than to others, as being a glory to our being as our expression and wealth. Ourselves also bear the same relation to the Highest Intelligence because we are equally dependent upon Him, subservient to Him and are guided by Him in our lives and actions. We are bodies of the Lord. Every one of us is unique and yet every one of us lives and moves and has his being in Him who pervades all and is the source and goal, alpha and omega of existence. Who is the Ideal Being immanent and real in each and all beings at once and for all time, without Whom we cannot even exist. Just as the ocean is composed of small drops of water, wherein each drop is in itself and yet finds itself in the ocean enveloped all round so as to be indistinguishable in it, so also every individual finds his own fulfilments in this great envelopment of himself in the Divine, inside and outside his

Page 21 of 24

being. This is the supreme union and glory and freedom. The complete pervasion by Divine consciousness is the summit of our fullness.’’ ( Ref: “SRI RAMANUJA’s THEORY OF KNOWLEDGE, A STUDY”; Pub. Tirumala Tirupati, Devasthanams, Press, Tirupati, India-1956) (5) Ashtavakra Geeta

’Na Muktho Vishaya dweshtaa Na Vaa Vishaya Lolupaha Asamsaktha Manaah Nithyam Praaptham Upaashunuthae’

न म ो िवषय ा न वा िवषय लोलपहु ुे असस मनाः िन य पा उपाशनतं ं ं ेु

Meaning: “The Liberated one has neither aversion, nor hankering after the objects of the senses. Ever with detached mind, he experiences both what is attained and what is not attained.’’ Explanation: Likes and dislikes, eversion and craving, love and hate, these are dualities of life which are relevant to only when there is a sense of desire to posses for enjoyment as an outside object different from him. In a liberated Soul there is no sense of attachment and craving to posses. Therefore, he cannot have any aversion for the world of objects nor can he hanker after sense satisfaction. With a mind detached from all direct involvements, he lives through life meeting with a Divine Freedom all that comes to him unasked. He neither enjoys the objects that have come to him, nor does he crave for objects that have not reached him. He meets life directly, head on, accepting nothing, avoiding nothing! His tranquillity is never disturbed. (6) Yoga Vasista “Achinmayam Chinmayaam Cha Neti Neti Yaduchyate Tatastaat Sambabhuvaa Asau Yadgiraamapya Gocharah” अिच मय िच मया च नित नित यद यत तत तात सबभवा असौ यि राम य ं ं े े े ंु ूगोचरः

Page 22 of 24

Meaning: It is full of non-consciousness and (Object less) consciousness. It can only be indicated by negation ( not this, not this,). He became that which is beyond description.

Explanation: With all the desires in the mind utterly silenced, and well grounded oneself in the plane of non-dual consciousness, all concepts, and percept of sense organs renouncing, the dualities of life such as health and disease, likes and dislikes as sentiments, respect-disrespect, loss-gain, reward-punishment, etc. one attains equanimity of consciousness, also known as “Sahaja Samadhi’’. That state of Brahman consciousness is void, “Sunya” i.e. devoid of all thought disturbance. On departure fro material plane the sage becomes one with infinite consciousness. (7) Bhagavata Purana SB 2.2.14 yāvan na jāyeta parāvare ’smin viśveśvare draṣṭari bhakti-yogaḥ tāvat sthavīyaḥ puruṣasya rūpaṁ kriyāvasāne prayataḥ smareta

यावन न जायत परावर अि मन् ्े े िव व वर द त र भि योगःे े तावत थािवयः प स य रोपम िकयावसान पयतः मरत् ्ु े े

Word for word: yāvat — as long as; na — does not; jāyeta — develop; para

— transcendental; avare — mundane; asmin — in this form of; viśva-īśvare — the Lord of all worlds; draṣṭari — unto the seer; bhakti-yogaḥ — devotional service; tāvat — so long; sthavīyaḥ — the gross materialist; puruṣasya — of the virāṭ-puruṣa; rūpam — universal form; kriyā-avasāne — at the end of one’s prescribed duties; prayataḥ — with proper attention; smareta — one should remember. Translation:

Unless the gross materialist develops a sense of loving service unto the Supreme Lord, the seer of both the transcendental and material worlds, he should remember or meditate upon the universal form of the Lord at the end of his prescribed duties. Purport:

Page 23 of 24

The Para Brahman is the seer of all worlds, both material and transcendental. In other words, He is the ultimate beneficiary and enjoyer of all worlds, as confirmed in the Bhagavad-gītā (5.29). The Spiritual world is the manifestation of His internal potency, and the material world is the manifestation of His external potency. The living entities are also His marginal potency, and by their own choice they can live in either the transcendental or material worlds. In the material world the living entities become conditioned by the laws of the material world and suffer the limitations of material oriented existential life. All living entities, especially human beings, need to experience, both the transcendental spiritual and material worldly life, which are respectively Infinite (Ananta) and finite (Alpa) in nature and scope. And for enlightening souls in the material world spiritual pursuit to experience the Ultimate Reality is the imperative necessity in consciousness evolution process. , (8) Book of Knowledge Divine:

“Reality (Para Brahman) manifests as Existence-knowledge- infinity (Satyam-Gnana-Anantam Brahma-T.Up.2-1). It is all inclusive Truth-Absolute forming the Base (Adhara-Kai.Up.14, Br.S.4.4) for the phenamenalisation in all states of consciousness viz. waking, dream, and sleep. Brahman, as material and efficient cause permeates entire universe ( ‘Atma Bodha’ Sl.62)from highly evolved conscious entities like deities (Devatas), intelligent, and sub-intelligent beings like man and animals, trees and other immobile objects (Jangama - Sthavara). Activation of Consciousness-Space (Chidakash) in Brahman and emergence of primordial energy matter (Maya) paved the way to the creational movement. Ishvara (Creator) God. The Brahma-chaitanya reflected in Maya, presides over the creative process, and subsequently, the Universal Mind ( Hiranya Garbha) and the gross universal Being ( Virat Pursha) emerge from Him.(Vedanta Pancha Dashi,1-16, 17). Ishvara, Hiranya Garbha, and Virat-Pursha are the divine cosmic Beings presiding over the causal, astral, and gross universe respectively (MA. Up. 3, 4,5,6).cause being more subtle permeates, supports, and controls the astral and gross universe in and through

Page 24 of 24

Hiranyagarbha and Virat Pursha. This is the manifestation of Reality in Macro Cosmic context. A similar pattern of devolution of Reality takes place in Micro Cosmic context, namely Atman the spiritual center in individual person when conditioned by reflection in causal sheath, astral sheath, and physical sheath, phenomenalises as corporeal soul (Jeeva) , variously designated respectively “Pragna, Taijasa, and Vaishvanara. ’’. It is therefore, evident that Macro Cosmic aspect, aspect of phenomenalisation of Reality is only an aggregation in Micro-cosmic conception; yet it generates tremendous, inconceivable supra corporeal celestial energy matter at un-manifested ( Causal), semi-manifested (Astral), and manifested (Physical) levels, consequent to operation of ‘ Law of Aggregation’. The individual transactional Soul (Jeeva) is the cross section of Macro Cosmic Soul (God )”, (Ref: Book of Knowledge Divine; 1st edition 2002,P.41; Pub. IUSCM, Hyderabad-59, India) Kshna Aikam Kratu Shatasya, ण ऐक कत शत यं ु "

Meaning: Performance of a moment of Nirvikalpa Samidhi ("िनिवक पसमािध") by yoga meditation, is equal to performance of

100, MahaYagna ( Ref. Vedanta Pancha dashi - Tatva Viveka Prakarnmu, Sl.60, P. 95) Swamiji

Editorial Board: Hyderabad - Professor V.Gopala Krishna Rao, Prof.M. Pochiah, Dr.I.Srinivasa Rao, Sri Anjaneya Prasad, Sydney - Mr.Govinda Sami,

Mr.Satyanarayana Sunkara, Mr.Hari Chillapa

22/82 Bathurst Street, Liverpool NSW 1871, Tel. (612) 9822 5333. Mobile :

0419 242 305. Email:govindnaga@hotmail.com; sn_chillapa@yahoo.com; www.iuscm.com 1NC9886042

HQ: 143/B, Old Santosh Nagar, Hyderabad -500 059, India NO.670 - 2004 (Registrar of societies) Hyderabad India

Land Line:91-40-24531106, Mobile: 91-040- 949 187 9433 Published simultaneously from Hyderabad (India) and Sydney (Australia)

DISCLAIMER: This spiritual newsletter is intended to provide general news and information only. Readers should rely on their own enquiries with Swamiji or Preceptors before making any decisions touching their

own interests. Please do not rely on any part of this newsletter as a substitute for any authentic advise from Swamiji.