In the traditional idea of Shakti we find a blending of two elements, one empirical and the other speculative. On the empirical side the idea of Shakti is associated with cosmogony. It has been the un-contradicted experience of man from the dawn of understanding that there cannot be any origination whatsoever without the union of the two principles of Shiva and Shakti, the Male and Female aspects. The human analogy was naturally extended to the universe as a whole, and thus we came to the concept of the primordial Father and Mother.

In India, from the age of the Indus civilisation of Harappa and Mohanjoi-daro down to the present, the Father God is represented by a linga (the male symbol) and the Mother Goddess by the yoni (the female symbol). This conceptual representation of Shiva and Shakti by the linga-yoni is quite common and in many temples the two are worshipped in their symbolic form. In both Hindu and Buddhist literature the lord (male deity) is symbolically represented by a white dot (shveta bindu) thus suggesting the likeness with semen, while the devi (female deity) is symbolically represented by a red dot (rakta bindu) to suggest the analogy with menstrual blood containing the ovum.

Philosophy

From the speculative side it was observed that everything which existed, did so by virtue of its power or powers. So God who exists as the creator, preserver and destroyer of the universe must possess infinite power through which He creates, maintains and destroys. In. fact, His very being presupposes infinite power by virtue of which He himself exists. This belief is a universal one. Tantrics tend to view this power or universal energy as something like a female counterpart of the possessor of the power. Shakti, being conceived as the counterpart of the possessor (Shiva), came to be recognised as the consort of Shiva.

This is responsible for the fact that, not only in the Shakti tradition (believers in Shakti in whatever form as the supreme deity) but in almost all other traditions – the Saivas (believers in Shiva as the supreme) the Sauras (believers in the Sun), the Ganapatyas (believers in Ganesha), and the Vaishnavas (believers in Vishnu) – an important place is occupied by Shakti. There is seldom a god or demi-god for whom a consort is not conceived as an inseparable shakti.

A strong belief in this Shakti has brought about a popular synthesis among philosophies like Sankhya, Vedanta, Vaishnavism and Tantra. Sankhya speaks of ‘Purusha’ and ‘Prakriti’ as two independent and ultimate realities whose interaction is a mere attribute resulting from the contact of the two. In the Puranas and other literature. Prakriti is plainly conceived of as being the female counterpart of Purusha, and as such the two realities have been practically identified with the Shakti and Shiva of the Tantras. In a similar manner the principle of Maya (illusion) has been conceived as the Shakti of Brahman, These pairs were later viewed in the form of Vishnu and his Shakti, Lakshmi: of Sita and Ram, and later of Radha and Krishna. Thus, in popular belief, Shiva-Shakti of the Tantras, Purusha-Prakriti of Sankhya, Brahman-Maya of Vedanta, and Vishnu-Lakshmi, Sita-Ram and Radha-Krishna of Vaishnavism, all mean the same.

The philosophy of Shakti is clearly suggested by the two passages in the Brihadaranyak Upanishad (1:4, 1:3) where it is said that in the beginning was the Cosmic Being as the Atman in human form, who could never feel satisfied and content for he was all alone. So he desired a complementary aspect. His being was something like a natural point where the ultimate principles of male and female lay unified as it were in a deep embrace. He divided himself into two, male and female, which formed the first pair, and all the pairs of creation are said to be the replicas of this original pair.

These passages of the Brihadaranyak Upanishad have been used extensively in the Puranas, Tantras and later Buddhist and Vaishnava Sahajiya in which Shakti played an important part. Whatever has been created in this phenomenal process has been created from the union of the two- energy and matter, the consumer and the consumed. They represent the two aspects of the one non-dual truth, one internal and the other external; one illuminating, unchangeable and immortal and the other obstructive, gross and perishable.

Distinct mention of the various powers of God is found in the Swetaswatar Upanishad, in which it is said “‘Various powers are heard of this Brahman. It possesses power as knowledge and power as force or activity by virtue of its very nature.” (6:8). “Know Maya (the unspeakable mysterious power) as Prakriti and the possessor of the Maya as the Great Lord Maheshwara (a name of Shiva)” (4:10). “He who is one and colourless brings forth various colours through the agency of his various types of powers” (4:1), The possessor of Maya created the universe, and beings are fettered by his Maya.

Vaishnavism & Shaivism

The elaboration of this Shakti-vada is to be found in most of the Puranas, Upa-Puranas, samhitas and mainly in the Tantras, both Hindu and Buddhist. There is no systematic discussion on the philosophy of Shakti in the Puranas, even in the Markan day a Purana, which contains the Chandi, the most important text of the Mother worshippers in India; discussion on Shakti in the Puranas is sporadic and scrappy. The main discussions are found in Tantric literatures. So far as the Hindu tantras are concerned, they seem to have flourished in the two borders of India-Kashmir in the north-western border and Bengal, the easternmost province.

So far as the tantric literature of Bengal is concerned, scholars are disposed to think that none of these texts were composed earlier than the 10th century A.D. The tradition of the tantras in Kashmir seems to be earlier. The well-known Trika school of Kashmir Shaivism seems to have derived many of its ideas from the earlier tantras of Kashmir, some of which have been quoted and referred to in important texts of Shaivism. The Kashmir school of Shaivism most probably flourished between the 9th and 10th century A.D.

Some of the tantric texts must have been composed earlier but it has to be noted that some of the Samhita texts belonging to the Pancharatna school of Vaishnavism (sometimes referred to in the Trika school of Kashmir Shaivism) were composed earlier than the Shaivite texts, and the Ahirabudhya Samhita, belonging to the Pancharatna school, contains a good exposition of the philosophy of Shakti, though of course of Shakti as associated with Vishnu and not Shiva.

It has been said in this text that the ultimate being has two aspects, one of which is the inactive or negative state, where all his creative impulses lie dormant within Him, and the whole universe lies infinitely contracted in. Him as a mere possibility and potency. This negative state may be said to be a state of nothingness. Even in this state there is Shakti, but she remains perfectly absorbed in the Lord, as if in a union of deep embrace. With the urge of the first creative impulse, there comes from within the Lord, a determination (sankalpa), which results in his ‘willing’. This ‘willing’ of the Lord may be recognised as the first vibration of the Shakti – the first cosmic rhythm in the absolutely calm and quiet ocean.

When Shakti first wakes from her absorption in deep embrace, into the first vibration of activity, she acquires something like independence and tends to manifest herself in her triple functions of ‘willing’ (icchha), ‘knowing’ (jnana), and ‘activity’ (kriya), These three functions are symbolised by the inverted triangle, yantra of the Mother Goddess. Sometimes it Is held that Shakti is nothing but a figurative representation of the Lord, for the power cars never be viewed as being a separate entity from the agent that possesses the power.

The rise or awakening of Shakti therefore means the awakening of the Lord from his infinitely contracted state to the state of full-fledged ‘I-ness’. Shakti is thus the full ‘I-ness’ of the Lord. Her nature is infinite bliss. This Shakti can again be viewed in two of her aspects – the internal aspect in which she coexists with and is in the Lord (samavayini shakti), and the external aspect in which she, as Prakriti, and the repository of the three natural qualities, manifests herself as the external universe.

According to the tantric texts of Kashmir also, Shakti inheres in the Ultimate Being as a latent potency of infinite possibilities, as a seed of the future worlds, mobile and immobile. As the Ultimate Being is real and eternal, so is Shakti, who is coexistent with Him. The awakening of Shakti is something like a self-projection of the ‘I-ness’ of God which is accompanied by an internal process of self creation.

Shiva and Shakti

There are different views on the relation of Shiva and Shakti as propounded in the Puranas and Tantras. One view holds that neither Shiva nor Shakti represents the absolute truth; that the absolute reality is a State of neutrality where Shiva and Shakti remain in a state of perfect union (yamala). This is called the ‘samarasya’, where all things become one in a unity of blissful realisation. Shiva and Shakti ate two aspects of the one truth – the static and dynamic, the negative and the positive, the abstract and the concrete, the male and the female.

Another view holds Shiva as the Ultimate Being to whom Shakti eternally belongs. Nevertheless, neither Shiva nor Shakti is ‘real’ without the other. As Shakti cannot be conceived of without Shiva, so also Shiva becomes ‘shava’ (dead) without Shakti. The two are therefore eternally and inseparably connected.

A third view considers Shakti as the highest truth and Shiva as the best support for Shakti. Shakti is more important as ‘the contained’, while Shiva is the ‘container’. Shakti is the all-creating, all-preserving and all-destroying power of which Shiva is the adhara (base).

In some of the Puranas the male deity, as the Shaktimat (the possessor of Shakti) has been described as the male aspect of the Ultimate Truth which is Shakti. It is from this point of view that the Mother worshippers would give a subsidiary place to Shiva, where the Shakti as Mother is taken to be the highest object of adoration. In this, her sovereign majesty, the Goddess, is sometimes called Lalita Devi from whom the male deity proceeds as a transformation of her own self. Apart from this conception of the Goddess, Lalita often stands as the general Mother Goddess of India. She is called Tripurasundari in the Tantras.

Puranas: Chandi Saptashati

Shakti as the Great Mother and highest truth has found an elaborate exposition in the Devi Mahatmya, (Glory of the Goddess) of the Markandeya Purana, and this portion of the Purana, comprising thirteen chapters, is regarded as the most sacred text of Mother worshippers and is known as Chandi or Durga Saptashati. Here the goddess is seen as Devi and becomes well known later as Durga. The name Durga has been variously interpreted in Puranic and Tantric literature which means she is the Mother Goddess who saves us from all sorts of misery and affliction, from all dangers and difficulties. She is also known as Chandi the fierce goddess as she incarnates whenever occasion demands, for the purpose of destroying the asuras (demons) who may threaten mental peace and the heavenly domain of the divine beings.

Durga is the Mother Goddess whose worship during the Autumn is a most celebrated one. She is also worshipped as Annapurna or Annada (goddess of corn and food). In Autumn she is also worshipped as Jagadhatri (the maintainer of the world). During the Spring she is Vasanti (Goddess of Spring). In some Of the Puranas Devi is said to be worshipped by 108 names in 108 sacred places (in the Matsya Purana, chapter 13, it is said that, though she is all-pervading and underlies all forms, the devotee desirous of attaining perfection should worship her in different places).

In the Devi Kavacha of the Chandi, the Devi as Nawadurga is described as Shailaputri, Brahmacharini, Chandraghanta, Kushmanda Skandamata, Kutyayani, Mahagauri and Siddhidatri. Other forms of Shakti are Chamunda (seated on a corpse), Varahi (on a buffalo), Aindri (on an elephant), Vaishnavi (on the bird Garuda), Maheswari (on a bull), Kaumari (on a peacock), Lakshmi (on a lotus), Ishwar (on a bull) and Brahmi (on a swan). Many of the Shaktis are associated with different godheads, such as Varahi, Shakti of Varaha (the boar-god), Narasimhi of Narasimha (the man-lion god).

Some Shakti forms are also found within the Buddhist tradition. For instance, Tara, a popular Indian goddess, is also a famous Buddhist goddess, while Chhinnamasta may be compared to Vajrayogini of the Buddists.

The story of Chandi first introduces Shakti as the principle of great illusion (mahamaya) which prevents us from viewing the things of life and the world around us in their true perspective. It creates in the mind a fierce attachment to the world and thus binds us down to a lower plane of existence. But where does the principle of objective illusion originate? It is an aspect of the same divine power which is responsible for the creative process, and which is shaping the universe eternally to its end. It was there as one with the Supreme Being even when the cosmos was not, and it remains there absorbed in the existence of the Supreme Being even after the dissolution, as a potency, a seed of future creative manifestation. It has its sway, not only on all animates but also on the Supreme Being, and in connection with the latter it is called Yogamaya, the maya which is a direct part of the Lord.

Mahamaya, as the Mahashakti, remains absolutely inactive at the time of dissolution and this inactivity of the Shakti lulls the Supreme Being lo profound sleep in the ocean of causal potency. She is the Mahakali since she contracts eternal time (kala) within her and from her time proceeds again as an endless flow of creative vibration. It is incorrect to consider this power as being spiritual alone. She is ‘The’ power – spiritual, mental, intellectual, physiological and biological. Whatever exists is due to Her; whatever works, works due to Her.

(Courtesy : Yoga Magazine, Jan, 1991)

Every disciple has a unique feeling which is individual for his guru. I also have a feeling for my guru. Since early childhood I grew up on his lap, but I have never wanted to see or identify him in the figure of a father, a mother, a relative or even a guru. I have only seen and experienced him as an inspirer who has encouraged us to progress in our lives despite every difficulty and problem. In the future also I wish to continue to see and experience him in this form. In him we see a blend of the fiery brilliance of Parasuramu and the integrated personality of Rama, the wisdom of equanimity of Yoga Vasishtha and the dynamic karma yoga of Bhagavad Gita.

In our history there have been certain persons who have had a higher vision and a higher goal since the time of their birth, and who do not need the help of a particular sadhana in order to reach the spiritual apex. Everything is attained by them with ease. There are certain personalities like Adi Guru Shankaracharya, Ramana Maharshi and many others who had the spiritual spark within them from birth, and who went through life with total ease, keeping one direction, one goal, one aim, as the target. They didn’t need any sadhanas; they themselves were the living experience of everything.

The chosen path

In the life of our guru, we see this spark of wisdom, this samskara, which is what motivated him to move through life in one direction, with one aim. The path that was chosen by him was of renunciation, wisdom and selfless service. He stayed with Swami Sivanandji for many years, undergoing training and building the foundation for future achievements. Swami Sivananda Initiated him in the tradition of Paramahamsa Sannyasa, and at that time he also instructed him that first through the medium of selfless service he must purify and prepare the mind.

After serving for twelve years, Sri Swamiji left the stage of ashram life in order to fulfil the mandate of his guru. For nine years he travelled around the Indian subcontinent with the purpose of seeing the direction in which the humanity was moving, according to its thoughts and beliefs, and which steps should be taken to awaken the spiritual spark in humanity.

While travelling he came to Trayambakeshwar, one of the jyotir lingams of Lord Shiva. There he received a clear instruction from Lord Mrityunjaya, that he had to establish an institution to propagate yoga, for yoga would present itself as a powerful world culture and would direct the world events. Swamiji accepted this mandate and came to Munger where he established the Bihar School of Yoga and later developed Ganga Darshan.

Yoga knocks at every door

When we look at the history of Bihar School of Yoga, we can see how Swamiji through his selfless effort, worked for the propagation of yoga from door to door and from shore to shore, to fulfil the physical and psychological need for health, equilibrium, balance and happiness, and at the same time, to make people aware of the spark of the divine self inside.

According to the need of the modern age, he started many scientific investigations, therapeutic investigations, literary investigations, into the science of yoga. The aim and purpose of Swamiji was, along with the teaching and practices of yoga, to provide a path or system whereby people could experience the highest truth through which they would be able to realise the element of spirit within them.

Along with this effort on the social level to provide peace, happiness and contentment in the public at large, he also established another institution by the name of Sivananda Math, which was dedicated to the memory of his own guru, Swami Sivananda. The purpose of Sivananda Math was not to propagate yoga but to promote social service.

The second renunciation

In 1988, when all the branches of the International Yoga Fellowship Movement were well established throughout the world, and be was at the apex of achievement, one night Swamiji suddenly decided. ‘Now, I have to leave all this; this was not my aim. This effort was to rid myself of my obligations to my guru, and I have fulfilled them,’ Swamiji says, ‘I am just a wave in the ocean which rises once, and anything that comes in the way of the wave is carried with it. Now other waves have to rise in this ocean, so that they can also contribute to the development of the human society.’

With this attitude, on 8.8.88, Swamiji left the ashram, which was such a vast establishment, fall of all the comforts- But when he left the ashram, he did not have a single rupee in his jhola. After a lot of requests, as a token of respect, we were able to give him 108 rupees, which he gave to somebody after leaving the ashram gates. He only took two dhotis with him in a jhola. While going he only said, ‘Now let me go; let me be free. If you have the capacity, then you develop the work even further. If you do not have the capacity, then let other people carry on with the work according to their capacities.’

After renouncing the ashram and his mission, Sri Swamiji travelled through the various siddha tirthas until finally once again he reached Tryambakeshwar where he had received his first mandate. This time also he received a clear mandate from Lord Mrityunjaya that, ‘You are now free from your obligations to the guru. Your work in this world is over, and now you have to concentrate on sadhana.’

Swamiji started to think, ‘I have received the mandate, but where do I have to go now, to the caves of the Himalayas or the banks the Ganga river ?’ He again received a message, ‘Go to my cremation ground.’ And since the day Swamiji received this message, he dedicated himself fully to his sadhana at the cremation ground of Lord Mrityunjaya.

The highest sannyasa

There are examples in history of many saints and people with higher vision who have started a work which they have later on handed to their disciples, so that the work does not stop with them, but it continues eternally. They have separated themselves from the aim of the institution and established themselves in universal consciousness. This is what we see in the life of Sri Swamiji also, and this is an example of sannyasa life.

In his last letter he had written to us that, ‘For you, I am dead now, and if I am alive, it will be in the light of your spirit. If you want to see me, then try to see me, not with the physical eyes, but with the eyes of the spirit. I do not want that anybody should come to me with their physical or mental problems, because now I am not that person who gives answers. I have removed my robes and I am only a sadhaka. I only have one aim in my sadhana, the experience of higher nature within life and merging with the higher nature. So, for this, let me be free and do not bind me in any way.’

Swamiji has always said that to he a guru is easy, but to be a disciple is very difficult. In his life we see the perfection of discipleship at the highest apex of yoga. He lived like a disciple and followed the mandates of his guru and of God. Therefore, I always consider him as my inspirer.

(Courtesy : Yoga Magazine, Sep, 1990)

A Satsang at Ganga Darshan 1989

In California there was a centre for the rehabilitation of alcohol and drug-abused children aged from about twelve to twenty two years. I went there with a doctor who used to be our student. He felt that the practices of yoga, specifically yoga nidra, would somehow help a person to come out of their addiction. So one day he took me there and we spoke with the different people at the helm of administration.

We devised a yoga program without actually knowing what things would be beneficial, just by looking at the type of personalities and considering their nature; whether they were violent and how they might react to not having any kind of drugs, injections or medications. We considered what kind of reactions we might expect from them, what type of understanding they had about certain practices of yoga, about yoga itself and whether they would be willing to accept yoga. For the initial teaching, I had to go. I would go in my orange skin, so would they accept me as a teacher or not?

Keeping all these things in consideration we devised a plan which initially consisted of the normal talk to encourage addicts to come out of their addiction. This was given by the doctor, Todd Mekuria, himself. He used to give an introduction which would last fifteen to thirty minutes, depending on the mood of the addicts. Then he would invite me as guest speaker, but of course I would not speak, Instead I would say, ‘Let us do some things’.

Calming practices

We started off with practices in which we divided the whole group of children into two, one half having a violent nature and the other half a depressive nature. To the violent group we gave pranayamas:

1. Nadi shodhana: just the simple alternate nostril breathing was given.

2. Brahmari: we asked them to imagine they were driving a car and changing gear with the pitch of the brahmari sound.

3. Ujjayi: we asked them to touch the back of the throat with their tongue in khechari mudra, without telling them what khechari mudra was.

After six sessions which lasted about forty minutes on a daily basis, the doctors found that the addicts became very quiet, passive, in fact docile. They would listen to things, they would discuss their problems, their family matters, social conditions, the environment or situation which forced them to take drugs or alcohol. And this was after just six sessions of pranayama.

After the sixth session they stopped pranayama completely and we introduced the concept of willpower and sankalpa in one session and from the second session we started with the simple practice of yoga nidra. We continued with the practise of yoga nidra for six sessions again. After doing this, the doctors noticed that these people who used to be dependent on drugs, both nicotine injections, which would create some sort of stimulation in the system, and other kinds of drugs which they used to give, reduced their intake by 30-40% on a daily basis. Of course I do not remember the exact figures now because it happened seven years ago.

The next step: in order to further enhance their mental awareness, to focus the mind, to develop concentration, we started the practice of ajapa japa. We practised ajapa japa without mantra. We used to say that they should simply observe the breath while sitting in a chair with the eyes closed, the body upright and straight, and try to listen to the sound of the natural breath. They just had to keep listening to the sound of the natural breath. The introversion used to be so powerful for these people that after the class, many used to say that they could feel and hear the blood flowing through their veins. Listening to and talking about the heartbeat is quite obvious because it is a major movement within the body, but they used to talk about the flow of blood and that means that their concentration was quite intense. And their violent nature subsided; they became more accepting and understanding.

After the third week I had to leave so I do not know what the report is now or whether they even continued with the practices. In the three week course they had eighteen days of practice: six days each week with one day talking. During that time there was a very great change which was felt by the practitioners and also by the people who monitored them.

Stimulating Practices

With the other half of the group, the depressive group, it was slightly difficult to get them to do anything. They would simply not do anything at all. So with these people we started off with yoga nidra, and not the common practice of yoga nidra. Instead we created a story and asked them to visualize the story. Maybe once we visualized a hike in the mountains, another time a boat trip on the ocean. Like this we created certain short stones which helped to focus their attention and their minds.

In fact we considered that the practice was not a yoga nidra but more like visualization in shavasana.

Gradually we started introducing the concept of different sensations in the body along with the visualization. ‘The body is feeling light, so light that it is now flying, going up off the ground, flying. While you are floating up in the atmosphere, suddenly a bird passes you and you realize that you are actually floating. Then start to feel heavy, so heavy that you are sinking into the floor.’ Then we gave that Jules Verne story, ‘Journey to the Centre of the Earth’. As their bodies became heavier and heavier, we tried to describe parts from the story which they already knew and so could relate to easily. Then again we made the body feel light so that they came back to ground level.

Once they became interested in this form of storytelling, visualization and imagination, then we started them off with some pranayama combined with bandhas. Bhastrika was practised for a few days and later we introduced agnisar without the bhastrika. We told them that instead of actually breathing rapidly in and out through the nostrils, they should imagine that they are doing the same thing, without breathing, through the stomach. So the contractions of the stomach started while they imagined that they were breathing in and out, but without actually breathing. Why did we introduce bandhas? To stimulate the blocked centres of energy, for example agnisar kriya and uddiyana bandha stimulate the vital pranic centre. Nadi shodhana was the last pranayama we introduced.

After they had completed this set of practices we started meditation. This was more in line with chidakasha dharana, for with the depressive group we tried using only the visualization techniques for example, imagining that they were writing on a blackboard-different symbols, names, numbers and colours, shapes and sizes. Later we practised the advanced form of chidakasha dharana, where the brain is viewed as a room, and you go into that room, deep down.

Achieving balance

I’m not sure of the end result, but during the time we were there, conducting the course, the children became more outgoing and communicative. The depressive group asked better questions in the question and answer sessions, as if they were constantly thinking, due to their introverted nature. It felt as though they were more aware of their feelings, emotions and need in life than the group who were just reacting to situations violently. So eventually the communication was better with the depressive group.

The last communication that I had from this doctor was that he had trained social workers in the system that we had devised. These people were being sent out to teach in different rehabilitation centres in the Bay area in California, and they were establishing this yoga program.

(Courtesy : Yoga Magazine, May,1990)

Even anyone living a free lifestyle without the formal rules of yoga, if he practises vajroli well, that yogi becomes a recipient of siddhis (perfections).

Vajra is ‘thunderbolt’ or ‘lightning’. It is also the weapon of Lord Indra and means ‘mighty one’. Vajra in this context refers to the vajra nadi which governs the uro-genital system. It is the second innermost layer of sushumna nadi. Vajra nadi is the energy flow within the spine which governs the sexual systems of the body. In mundane life it is responsible for the sexual behaviour and this aspect has been termed ‘libido’ by Dr. Freud and as ‘orgone’ by Dr. Reich. In tantric sadhana this energy is not suppressed but is awakened and redirected. OH mudras (vajroli, sahajoli and amaroli) are those which specifically sublimate sexual energy into ojas (vitality) and kundalini shakti.

According to the Shatkarma Sangraha there are seven practices of vajroli. The practice involves years of preparation which commences with the simple contraction of the uro-genital muscles and later the sucking up of liquids. Only after the sixth practice is perfected can the seventh be successfully attempted by the yogi.

That is the practice included in maithuna, yogic intercourse. Through this practice of vajroli the sexual energy, hormones and secretions are re-assimilated into the body. Its outcome is the union of the negative and positive poles of energy within one’s own body.

By and large, people have inherited a concept that these practices are unnatural or bad. Many commentators on the Hatha Yoga Pradipika avoid discussing these slokas, dismissing them as obscene practices indulged in by low-caste tantrics. Obviously they have an incorrect understanding of the practice. People have concocted the notion that spiritual life is separate from mundane life and the physical body because of past religious conditioning which has become perverted. These people must realise that spiritual life is not anti-sexual and sexual life is not anti-spiritual.

Of course, celibacy has its own rewards, but according to tantra it should arise spontaneously, not out of suppression. Spiritual life means developing awareness by applying the higher mind to the experiences of the body. Whatever we do should be a means to creating yoga in our being. Why should sexual life be excluded? According to this sloka sexual life can be elevated from the sensual to the spiritual plane if it is practised in a particular way, and for this vajroli mudra has been prescribed.

A person who has perfect control of the body and mind is a yogi in every situation. A person who gorges himself on food, for example, is just as ‘obscene’ as a person who indulges in uncontrollable sexual acts. Sexual life has three purposes, and this should be understood. For the tamasic person, it is progeny; for the rajasic person, it is pleasure; for a sattwic person, it is for enlightenment.

The desire to release semen is an instinctual urge experienced throughout nature, not only by humans. Therefore, there should be no guilt or shame associated with it. Animal consciousness is not the end stage in the evolutionary destiny for a human being. Man’s potential for ‘bliss’ can be extended beyond the momentary experience which accompanies the release of semen. Semen and ova contain the evolutionary potential and if these can be controlled, not only the body but also the mind can be controlled.

Nature has provided the mechanism of seminal release, but although it is generally not known, nature has also provided a means to control this mechanism through various practices of hatha yoga. If the release of semen and ova can be controlled, a new range of experience dawns. Those experiences are also endowed by nature, even if only a few people have gained them. Therefore the techniques should not be considered to be against the natural order.

Although medical science has generally failed to acknowledge the fact, uncontrolled release of semen throughout life does contribute to premature deterioration of the vital capacities of the brain, overburdens the heart and depletes the nervous system. Actually it is a matter of degree and there is no limit to perfection. Many men die prematurely of physical and mental exhaustion with their dreams unfulfilled and their goals unattained. However, if the process of seminal release can be arrested, so that energy and spermatozoa do not escape through the generative organ but are redirected upwards into the higher brain centres, then a greater awakening can take place; a greater vision can be realised, and a greater vital power can be directed towards accomplishment in life.

According to the sloka, if vajroli is well practised, even in an otherwise free lifestyle, that yogi’s attainments in life will be greater, and a greater source of vital and mental power becomes available to him. A few great yogis and masters had these experiences and have therefore instructed their disciples in the oli mudras and other hatha yoga techniques.

In mundane life the climax of sexual experience is the one time when the mind becomes completely void of its own accord, and consciousness beyond the body can be glimpsed. However, that experience is so short-lived because the energy is expressed through the lower energy centres. This energy which is normally lost can be used to awaken the dormant power of kundalini in mooladhara. If the sperm can be withheld the energy can be channelized through sushumna nadi and the central nervous system to the dormant areas of the brain and to the sleeping consciousness.

The sex act is the one means to totally concentrate and captivate the mind, but in tantra it should not be the ordinary experience. The experience has to be more than the gross or sensual one. Awareness and control have to be developed. The senses have to be developed. The senses have to be utilised, but only as the means of awakening the higher consciousness, not the animal consciousness, and for this vajroli mudra and various tantric rituals are to be perfected.

Vajroli mudra is an important practice today in kali yuga when man’s ability and need to express himself in the material and sensual world is predominating. We have to act in the external world and simultaneously develop inner awareness. The purpose of life should be to attain a deeper and more fulfilling experience beyond the empirical sensory experience alone.

Man has four basic desires known as purushartha or chaturvarga, the first of which is karma or sensual gratification. This needs to be fulfilled to a certain extent but should not pull the consciousness down. It should be a means to accomplish a greater result.

Every action, including the sex act, should be directed towards realising the truth of existence. Then you are living a spiritual life. Spiritual life does not depend on living up to puritanical morality.

If you can follow such puritanical ideals and attain enlightenment, then practise them, but do not condemn others who cannot. The moment you create rigid ideals that the spiritual path has to be ‘like this’ and cannot be ‘like that’ you are limiting your own ability to have a total experience.

Spiritual unfoldment is the process of evolution. It can happen slowly through millions of years as the process of nature, or it can be accelerated through the practices of yoga. Vajroli mudra accelerates this rate of evolution. Practise of vajroli regulates the entire sexual system. Testosterone level and sperm production are influenced. Even if the yogi is a householder, he does not lose the semen. Therefore, whether one has sexual interactions or not, vajroli should be practised.

(Courtesy : Yoga Magazine, March, 1990)

When one accepts a mantra from his guru, as well as establishing a relationship with the guru, he is receiving a sound of great power. A personal mantra is one of the most precious things in life. Everything can fail you, but your mantra never will. Do not look at it from a religious point of view. You must see the mantra from the practical point of view.

Just as you sow a seed, you must plant the mantra deep within, so that in the course of time it will permeate your whole being. Every morning, before you commence your daily activities, and at night, before you retire to bed, you should repeat your mantra. Take your mala and sit down quietly in a comfortable meditative posture. The spinal cord should be upright and straight and the eyes should be gently closed. Hold the mala near your heart and with every repetition of the mantra, move one bead. The mantra can be repeated mentally or verbally. If your mind is turbulent, repeat the mantra verbally. If it is reasonably calm and quiet, say the mantra mentally, without moving your lips or producing a sound.

Always commence your mala rotation from the first bead after the sumeru (the junction point of the mala). Supposing your mantra is ‘Om Aim Namah’, every time you say ‘Om Aim Namah’, move one bead. Like this, repeat the mantra 108 times, moving the beads in co-ordination with each repetition. When you complete one round of mala rotation, turn the mala in your hand and commence another round. Never cross the sumeru. In this manner, practise as many rounds as time allows. If you can devote ten minutes to the practice, this is perfect, but if you can only spare five minutes, this is also good. Gradually, in the course of time, you can increase the number of rounds and practise for up to an hour each time.

When you are repeating the mantra there should be no tension or suppression. Let your mind be free. The purpose of mantra repetition is not to develop concentration but to withdraw the senses and still the mind. Even if you practise without concentration the mantra will do its job. In the course of time you will find that your mind has come to the point of unification by itself. No effort is required from your side.

Those who suffer from nervousness, fear, anxiety and other acute mental manifestations should always keep a small mala of 27 beads with them. Whenever they are free, even if it is just for a few minutes before lunch, after dinner, while talking to someone, waiting for the bus or train, or while watching television, they can repeat the mantra mentally.

Practise the mantra whenever you are idle, during the day or at night, whether you are thinking sensible things or useless things. If you keep your mind occupied with the mantra whenever it is free, you will soon find that the mind no longer wanders like a vagabond. The mind now has a base, a point to which it can return. Through this simple practice one can bring about a great transformation in the mental state. Mantra is a very powerful tool for handling all the manifestations of the mind.

Throughout your life you have been thinking and thinking, almost incessantly, and if you examine your thoughts, you will find that 99% of them are unnecessary. Just imagine how much mental energy is wasted on all those useless thought processes. If you had a base on which to centre your mind you would have strong willpower, a one-pointed mind and a lot of vitality. Now, if you can understand that your thinking consumes energy and mantra conserves energy, then you will realise the secret of mantra.

So, once you have a mantra which has been charged by a guru, it will immediately start to change the course of your life if you accept it with your heart and mind and utilise it daily. Each time you sit for practice, remember your guru, and at the end of the practice remember him again. Keep your eyes closed throughout the practice and relax your body and mind. Forget your name, forget your home and forget your environment. Just repeat your mantra, immerse yourself into it and become the mantra itself.

Using a mala

The purpose of the mala is to keep your awareness on the practice. At times you may be so involved in your thoughts that you forget what you are doing. It is only when you complete a round of mala rotation that your attention is brought back to the practice. A mala is also used to indicate how much practice you have done.

The mala should always be held in the right hand between the tips of the thumb and the ring finger. The middle finger moves the beads and the second and little fingers don’t come into contact with the mala. Rotate the mala towards the palm. When you reach the sumeru you have completed one round. Turn the mala with your fingers and start the second round.

Traditionally, the mala is always held just in front of the heart. The left hand is cupped and placed in the lap facing upwards. It can be used to catch the lower end of the mala to prevent it from swinging about and becoming tangled. If you prefer, your right hand can be placed on the right knee and the mala can rest on the floor.

Types of malas

For mantra meditation you should have a mala of 108 beads. They must be strung on strong cotton thread which is knotted between each bead. The most commonly used malas are tulsi, rudraksha, sandalwood, coral and crystal. Tulsi beads are made from the stems of tulsi plants which are highly revered for their psychic properties. Tulsi has a strong and purifying effect on the emotions and is soothing to the mind. The sensitivity of tulsi makes it one of the best mediums for practising mantra, however, it should not be used by those who take alcohol or a non-vegetarian diet.

Rudraksha, the seed of a jungle fruit, is the second most commonly used mala. It is not so sensitive to psychic things and there are no restrictions regarding its use. Rudraksha improves blood circulation and functioning of the coronary system and reduces high blood pressure.

Sandalwood malas are sweetly scented and contain pacifying and protective vibrations. They are cooling and beneficial to those who have any type of skin disease. Coral malas are used by those who have eczema, ringworm, scabies, etc., or mental disorders like schizophrenia and neuroses. Crystal malas have psychic properties and are used for higher tantric sadhana.

Rules for Practice

* Once you have received a mantra from your guru it should never be changed unless the guru advises it.
* A mantra is absolutely personal and should not be revealed to anyone.
* Mantra can be repeated at any time and in any place, although it is best to practise at a regular time each day, either early in the morning after asanas and pranayama, or before sleep at night.
* Mantra can be practised with or without a mala and in any posture, but when you are practising in the morning or before sleep, it is best if you practise with a mala and in a meditative posture with eyes closed.
* Clothing should be loose and comfortable. Many people experience greater steadiness and tranquillity if they place a geru dhoti over their head and shoulders during their mantra practice.
* Do not try to concentrate while practising mantra, otherwise you will create tension.
* Repeat the mantra quickly if the mind is disturbed and slowly if the mind is more relaxed. If you are sleepy, repeat the mantra verbally.
* The mala which is used for mantra sadhana should never be worn around the neck or lent to other people. When it is not being used it should be kept in a small bag of its own.
* The mala given to the disciple by the guru, at the time of initiation, should be used in preference to all other malas and must always be reverently kept.
* A mala which is obtained directly from the guru’s ashram is made by sadhaks and is therefore preferable to those available elsewhere.

(Courtesy : Yoga Magazine, March, 1983)

As per the theory of evolution, man is the most highly evolved being. In the human body the brain is of prime importance. The brain is a most complex structure and has varied functions. Many mysteries of the brain have been unravelled by neurophysiology, but there is one part of the brain which has still remained an enigma. It is the prefrontal areas of the frontal lobes of the cerebral cortex. This is the foremost part of the brain situated just behind the forehead.

According to the process of evolution the brain is divided into an old part, and a newly developed part. The prefrontal areas are the most recent development of the new brain. These areas are not found in the lower animals. They are present in a developed form only in the human brain. All these years this part of the brain was called the ‘silent area’ because nothing was known about its functions. No clinically discernible neurological loss could be detected with a lesion in the prefrontal areas. An operative procedure called lobotomy was tried in the earlier part of this century for the cure of a mental disease known as schizophrenia. In this operation the prefrontal areas were disconnected from the rest of the brain. The person used to live without his mental illness but with hardly any human qualities. He used to be a vegetative being.

Functions of the prefrontal areas

The prefrontal areas were supposed to be the seat of intelligence. Yet, efforts to show that the prefrontal cortex is more important in higher intellectual functions than other portions of the brain have not been successful. In fact, destruction of the general interpretive area of Wernicke, situated in the temporal lobe of the dominant (usually the left) hemisphere of the brain causes infinitely more harm to the intellect than does the destruction of both the prefrontal areas.

Research on the prefrontal areas is difficult, because:

1. They are not well-developed in the lower animals, on which experiments are usually conducted.

2. They have abstract functions, which are subjective in nature, and hence are difficult to evaluate objectively.

evaluate objectively.

But by non-invasive techniques, like measuring the blood flow, it has been shown that even the resting blood flow in the prefrontal cortex is higher than that in other cerebral areas. The brain constitutes only 2% of the body weight, yet it receives 20% of the entire circulating blood volume. The cerebral cortex is the neuronal mass comprising 75% of the brain of which the prefrontal areas constitute quite a major portion., Thus, even when the prefrontal areas are not obviously involved in any activity, they are receiving a large amount of blood, which means they have some higher, important function. It has also been shown that the blood flow in the prefrontal areas increases with minor attempts at concentration such as listening to digits and reciting them in a reverse order or sorting out geometric figures according to shape, size and colour. If meditation has been preceded by pranayama, the cerebral blood flow is still more increased, as shown by the physiology of pranayama.

The functions of the prefrontal areas so far deduced are as follows: *1

1. To provide additional cortical area in which cerebration can take place, so that the ability to learn complicated information is increased.
2. To control some types of behaviour, especially in regard to the choice of behavioural options for each social or physical situation. For this purpose the prefrontal areas transmit signals into the limbic area, which controls the person’s emotional behaviour and drive.
3. Prevention of distractability. A person without the prefrontal areas is capable of performing intellectual tasks such as answering short questions, or performing simple arithmetical computations. But he cannot perform concerted, sequential thinking. He cannot carry out mental functions directed to a specific goal.
4. Elaboration of thought, i.e. increase in the depth and abstraction of thought.
5. Storage of many types of information simultaneously, and recall of the same. If this faculty is lost, the person fails in many functions of higher intelligence such as the abilities:
a) to prognosticate, i.e. to foresee future effects because he cannot extrapolate past experience into the future, which is the basis of judgement,
b) to delay action in response to incoming sensory signals, so that sensory information can be weighed until the best course of response is decided.
c) ability to plan for the future.
d) to consider the consequences of motor actions even before they are performed.
e) to solve complicated mathematical, professional or philosophical problems.
f) to control one’s activities in accord with moral laws.
A person without the prefrontal areas:
(i) Reacts angrily to slight provocation.
(ii) Has quickly changing moods of sweetness, hate, joy, sadness, exhilaration or rage.
(iii) Has no embarrassment in relation to his excretory, sexual and social activities.
(iv) Is highly distractable. He cannot concentrate on long complicated thoughts.

Concentration and meditation

Meditation is the sheet-anchor of all the yogic practices. There may be various ways but they all lead through meditation. There are many methods of meditation, such as mantra japa, ajapa japa, siddha yoga, ‘transcendental’ meditation, kundalini yoga, vipassana, etc. But the main principle in all of them is ‘concentration’ in the early stages, followed by simple ‘awareness’ at the final level.

One may reach the levels of concentration and drawing in of senses, i.e. pratyahara, through the physical processes of asana, pranayama, mudra and bandha in hatha yoga and kriya yoga. One may concentrate on visual symbols like a point, a flame, a lotus, a chakra, a yantra, an image of ishta, or the visual image of Om. Another may use an auditory or verbal japa of Om or any other mantra as used in mantra japa. A third may use sound as in nada yoga, or the act of breathing as in ajapa japa, to gain similar effects of concentration and pratyahara. One may concentrate on an emotion like the love of a deity in bhakti yoga, or a thought or idea in dhyana yoga. Even in the symbol-less meditation of vipassana of Buddha, the idea of impermanence is used for concentration. Instead of a communicable symbol like Om or an image, the sensations over the human body as a whole are used for concentration in vipassana.

Meditation is developing the prefrontal areas

While learning the physiological functions of the prefrontal areas of the frontal lobes of the: human cerebral cortex, we have noticed these main functions:

1. Concentration.
2. Sequential abstract thinking.
3. Increasing the depth and abstraction of thought.
4. Control of reactions to external stimuli (thinking of the consequences, and then choosing a particular response).
5. Ability to extrapolate past experience into the future, leading to:
a) judgement,
b) prognostication,
c) planning for the future.
6. Control of social and moral activities.
7. Control of quick emotional responses.

We have also seen that even simple acts needing some concentration increase the blood flow of the prefrontal areas. Meditation which is concentration in its purest form must be increasing the blood flow tremendously and exercising the prefrontal areas, thus developing them to a still higher level of performance and evolution.

At the beginning of the practice of meditation we associate some other cerebral centre along with the prefrontal areas. If we use a visual symbol we are employing the visual cortical centre along with the prefrontal areas: Similarly with all other methods of meditation, we are employing the corresponding cortical centres.

Blood flow measurement studies have shown that the blood flow in the corresponding areas also increases along with that of the prefrontal areas. These studies have not yet been done on the various meditative practices but on simple mental exercises like counting and reciting or visual sorting acts. They are worth a trial on the meditative practices.

In mantra japa the Brocka’s area of speech is used. In laya yoga, the auditory area is utilised. In bhakti yoga, the limbic area dealing with emotions is involved. In dhyana yoga we bring into use the Wernicke’s general interpretive area concerned with verbal reasoning. In vipassana we use the sensory cortex, while in ajapa japa we employ the motor cortex while watching the act of breathing. Whatever other centre we may use, we are employing the prefrontal areas to the maximum as concentration is the main feature of elementary meditation, and concentration is the function of the prefrontal areas.

As we progress further and further in meditation, we gradually do away with these extra centres, until finally we remain only with prefrontal areas in tune. This is the stage of savikalpa samadhi.

We do away with the visual symbols of point, flame, Om, swastika, ishta, lotus, chakra and mantra. We dispense with the auditory symbols of laya yoga and Om, and hear the anahata sound, which is nothing but the awareness of the sensation of sound by the prefrontal areas. We do away with the verbal symbols of various mantras. We do not remain concerned about the body sensations of vipassana or the motor act of breathing. We go beyond the emotions of bhakti yoga, and the processes of reasoning of gyana yoga. We remain only with awareness, with the prefrontal areas.

Accept the experience

So many functions of the prefrontal areas are still remaining an enigma and are likely to remain so for reasons given above. When subjective ideas get involved in a scientific experiment, it no longer remains an experiment but becomes a personal, subjective experience. This phenomenon has started happening even in the natural sciences of subatomic physics. No wonder that it should crop up when we are dealing with the human mind.

But, even from the list of functions of the prefrontal areas so far known, one can deduce the achievements possible after the development of prefrontal areas through meditation.

Control of reactions to external stimuli is obviously possible. The highest levels of abstract thinking must have been achieved by the rishis through meditation. No wonder they have reached Himalayan heights of imagination and intuition to solve the mysteries of the universe, as expounded in the Upanishads. Social behaviour is influenced. Tranquility of mind is gained. The meaning of life is understood.

Through the practice of meditation we accelerate the process of evolution, whose current phase appears to be the development of the prefrontal areas of the human brain. This could be the arousal of super-consciousness.

The merging of the individual consciousness with the cosmic consciousness as envisaged in nirvikalpa and other higher states of samadhi may be beyond the domain of just human neuro-physiology.

This article is an attempt to correlate the contemporary knowledge of the human neurophysiology to the practice of meditation. New scientific knowledge may be added. At the same time, it is noted that meditation is more of the nature of an experience than an experiment. This experience is worth a trial even without knowing the ‘How?’ of it. Through meditation we transcend the mind. Thus meditation has still some qualities not yet understandable through our present knowledge of neuro-physiology. Hence, the final advice would be to follow the various techniques of meditation, and without expecting any result, practise with diligence and accept the experience that one may attain.

(Courtesy : Yoga Magazine, March, 1983)

I am an Indian living in the west. My opinion of the people from the east was one of totle disbelift; their barbaric way of life-their eating and sleeping habits, their choice for a much simpler living. I chould never live like that. What about my comfortable bed, my luxurious room access to the telephone and other materialistic things. Not in a million years would I change my pattern of life. That is what I thought until I came to the ashram.

At first I thought I would never adapt to the food. I was used to eating meat three times a day, for bradkfast, lunch and dinner. I followed a vegetarian diet every Monday due to tradition passed down into the family and that was just bearable. I used to retire to bed feeling quite miserable thinking of all those succulent joints I had missed out on. Slowly, but surely, I started looking forward to meal times. Rotis, dal and subji- definitely a stomach’s dlight. We were conditioned to believe right from the beginning, that meat was highly essential as it contained all the necessary proteins that were not present in a vegetarian diet. But do you see any vegetarians falling sick from malnutraition? If anything, you see non-vegetarians suffering from an unbalanced diet. The most interesting aspect of ashram life is marma yoga, something l’ve never experienced before. We are all given daily duties which we perform quite happily and chirpily. My attitude towards my work is to achieve mental cleanliness’ and of course, getting rid of any excess body fat which, in my eyes, represents ill-health and laziness.

Ashram life is parallel to the life led by the average man in the East. They work from dawn to dusk with no time remaining for mental pressures or tensions to form whereas in the West your main, objective is to progress in society. This leads to competition with fellow neighbours and being caught in jealousy, greed, anger, etc.

Day to day ashram life enables you to become a better and stronger person both mentally and physically. You tend to leave your inhibitions and weaknesses behind; opening the door to new hidden qualities. You develop your inner personality, breaking away from a programmed role in today’s society.

My negative feelings about the orient have turned out to be positive ones and my positive feelings of the Occident into negative ones due to a new understanding and awareness. Who needs a television or a car when you can five in total peace and harmony with only the bare necessities. I have found my path to a better and more meaningful life, following the example set by the East.

(Courtesy : Yoga Magazine, Feb, 1983)

In the ashram we have so many children. I too was a child when I first came here, and we were never given formal teaching or education. We did not have any text books to study, although now there are so many spiritual comics and other books which the children read. The children are also coming from schools where they were studying in first, second, third, fourth or fifth grade. But at the time when I came to the ashram, most of the children were illiterate, they did not know a letter. Not only myself, there were others too. And we all received our education, the best that we could get, at the feet of Guru Deva. By his grace and by our open button, we got everything in record time.

Of course, in those days, we were more respectful and we did not use so much slang and abusive talk as the children do today. But sometimes we did, and no one reprimanded us for it. No one told us what to speak and what not. Likewise today, the ashram children are allowed to develop in an atmosphere free from suppression. No one tells them how to behave. Even if they speak in an abusive manner, no one will stop them. In fact, Swamiji often instructs the children to abuse or tease certain aspirants in order to bring them out or to chip away their ego. The ashram children are encouraged to express themselves fully and to be independent. We do not even make any suggestions, we just try to keep everything open for them. We consider that the child must be right, and so far as we have seen, the children know best.

Even in regard to sannyasa, children were always most successful as far as history goes. Consider Suka Dev, Adi Shankaracharya, Prahalad or Dhruva. They were more successful than those sadhaks who retired to the forest in later life with husband or wife and took sannyasa.

Even in the present day the sannyasins who come for sannyasa at a later age, experience so much difficulty adapting to this way of life. They arrive with their set behaviour and living patterns and their set faith and belief. But in sannyasa these things have to be renounced. Unless you can renounce them, the cloth of renunciation has no meaning. Shaving the head and giving up the family life do not make a sannyasin. Worldly people also leave home. They go to England, America, Japan; or to Madhya Pradesh, Maharashtra or Bengal. Sometimes they don’t return at all.

In sannyasa, however, there is a certain purpose in renunciation of family and social ties. That is why, once the sannyasin has left, it is for good, and there is no more correspondence. Of course, householders may go away for a long time, but they still correspond and keep the memory. This is the difference. In sannyasa one must try to forget the past life completely. This is why renunciation comes quite naturally to the children. They live in the present moment and there is so little for them to remember or to forget.

In the ashram the very first instruction that one receives is that the body is a vehicle for the enlightened soul. As such it is neither male nor female. Definitely older people come to spiritual life with so much knowledge, but they are too conscious about male and female. This applies to the sannyasins as well as the householders. In our country the little children are constantly reminded that they are a boy or a girl and that it is necessary to keep apart. People say since you are a girl, it is necessary to do this, or if you are a boy, you must do that. But for sannyasa, first of all you must forget that this body is male or female. Then only can you have the correct feeling for others. Sannyasins must regard all as pure self, without any consideration for the body.

In the ashram no one will say to the children, ‘Hey, you are a boy, why do you sit with a girl? It is not good.’ We do not wish to remind the children or to reinforce in any way the idea that they are boy or girl It is our aim simply to remind them that they are sannyasins, A sannyasin is a sannyasin and that is all. They have to unfold themselves and realise the light.

Similarly, sannyasins should not be continually plied with questions about their parents or native place. Some people say, ‘Hey Brother, come here’. But we are not brothers. This belongs to the Christian tradition. Sannyasins are not part of any religious order. We have renounced religion. Similarly, if the sannyasin is elderly people call her ‘Mataji’ or ‘Mummy’. However, this is also not correct. It brings up the same family samskara which has to be renounced. Such feeling or identification has to be removed from the personality altogether.

Therefore, do not speak to the sannyasins as though they were your relatives. Sannyasins should have no feeling of mother, father, brother, sister, son or daughter. You should address them with reverence by their spiritual names which they have received from the guru as his blessing and prasad. That name is not just for the body, it is something which the guru gives to arouse our inner potential, to remind us of him.

This is an important point to remember with all the sannyasins and especially with the children. When you call them by their spiritual name, even if they don’t remember their inner self, they will at least be reminded of the guru, and through that they can remember the purpose of their life. Therefore, in the ashram, we never call the child beta or beti (son or daughter), we call them by their spiritual name with reverence.

(Courtesy : Yoga Magazine, Feb, 1983)

“Let me be like a child, running barefoot through the forest of laughing and crying people, handing out flowers of imagination and wonder that God gives free.”
Swami Satyananda Saraswati

It was a warm summer day. The crowd in the waiting room looked harassed by the morning heat. The fan overhead whirred monotonously and hot air ruffled the papers on the table. There was a subtle blend of restlessness and lethargy that comes with boredom. A little child walked into my room shepherded by his very efficient looking parent.

Sukhdev was a dreamer. As he approached my desk, his eyes were like stars, and following his gaze I saw it reach the single rose in an empty medicine bottle. I knew then that this boy would go far- that he was more perceptive than every adult in that room, whose minds had strayed beyond the flower to the dust on the window ledge and settled there with discontent.

We want him to shine

The mother had brought him to a psychiatrist because his teacher felt that there was something odd about the boy. She was upset that an eight year old child did not play rough games with other children, that he often looked out of the window of the crowded classroom at the clouds floating by. He liked playing with mud at home and made himself dirty in the process. He studied only two hours in the evening, while the neighbour’s child laboured’ at his desk for four hours or more.

Besides, his father held a very important post in government service and ‘he had a tradition to maintain’. Tell me’, I asked the mother, ‘What sort of tradition is this?’ ‘His father comes from a very well known family. His grandfather was a high court judge and we are perfectionists, Doctor. We love our child. We would like him to be at the top of his class academically and in extracurricular activities; we want him to shine. His sister is no bother. She is very smart. It is only this boy who causes us endless worry.’

I looked at the boy they so ‘loved’ and yet had brought to a mental therapist for emotional plastic surgery- so that what he was could be replaced by a socially acceptable personality. It took me less than fifteen minutes to see that Sukhdev was above average intelligence. Finding the routine cramming of classroom facts stifling, and unable to escape the situation, he had intuitively taken recourse into little forays of adventure in fantasy to keep alive the spark of creativity. It took me all of three months to help the mother accept him and his unique individuality- to help her learn the beginnings of real love- that which does not bind, but frees.

The roots of violence

Day after day Sukdev’s mother rediscovered herself as she discussed mothering and parental attitudes. It requires courage in a mother, a courage born out of love, to set a son free from oneself, free from small values. Sukhdev’s mother had that love.

We read daily, accounts of rapes, violence, strikes, suicides, corruption, assaults. We reflected on the fact that hardened criminals, at one time, were innocent children. Where did they learn to be violent? We often recognise violence only when it is physical. If a deeply insecure parent goads a child into running the rat race of ambition, is he not injecting violence into-the child’s personality?

When a father tramples on the love and trust in a child for the sake of petty desires is this not violence? What is this generation doing for its young? We are busy building departments of education and health, projects and institutions, but we forget the foundation; that of wonder and comparison. Children all over are told to shut up and study whenever they ask, ‘Why are there so many stars in the sky? Why do butterflies have beautiful colours? Can I make mud balls?’

Often children are told that if they do not get good marks in school, they will have no future. ‘I often wonder what future we are talking about,’ I said to the boy’s mother, Is it a stereotype of today built with our insecurities, or a tomorrow of compassion forged by these little ones inspired by an inner freedom?’ She was trying out her wings, but conflict between the inner and the outer continued, ‘Parents sometimes say that children need to be spontaneous and creative, but the system today demands that they compete,’ she replied.

There is magic

This idea is an illusion we hold to justify our weaknesses. Millions of people in the west are satiated with luxury and feel discontented, bored and frustrated. Much of the problem is that they are ignorant of their potential, their inner capacity to move through a chaotic world and find magic in it. Because beyond the violence, cruelty and turmoil, there is magic. But you can see it only through the eyes of a child.

Watch your child follow an ant to its destination, rapt in its pilgrim progress. See him smell a half forgotten wayside flower. Look at his eyes light up as a cat uncurls. This is a wonder- a part of yourself that turns this monotony driven world into a symphony of love and faith.

Each individual has more than 15 billion nerve cells in the brain. Considering that the whole human organism is built from the potential of one single cell, consider the power lying dormant in each nerve cell of a highly specialised organ. Is it not all delusion to look at such a vast reservoir of possibilities and call it colourless, useless or inferior?

Few people know the implications of the research by Sperry, who was awarded the Nobel Prize last year for his split-brain experiments. He proved that the left hemisphere of the brain is responsible for the verbal conscious aspect of the mind and for logical, sequential and rational thinking. The right half is the seat of the subconscious and unconscious, the deeper layers of personality, the intuitive, artistic, creative dimensions of the mind. It is this aspect that is responsible for musical creations, masterpieces of art, scientific discoveries- in fact the essence of genius.

These deep and powerful parts of ourselves are often choked by logic, strangled with anxiety, and kept suppressed by the millions of impulses that bombard the average mind- the impulse to be cleverer than the other, to run down a rival, to market oneself and the world in a constant endeavour to fill up the growing vacuum within.

Building a firm foundation

Up to the age of eight years a child’s intuition is alive. Around this time, the pineal, which is a small pea sized gland at the base of the brain, starts atrophying and the child has the physical, mental and emotional turbulences of puberty thrust upon him before he can learn to cope. Yogis have known this from time immemorial.

Traditionally, a child was given a mantra, taught pranayama and surya namaskara at this age. These practices work through the endocrinal system, the autonomic and central nervous system delaying the sudden onset of puberty. This allows the emotional development to catch up with the physical and mental development, thereby creating an inner harmony which becomes a firm foundation for later responsibilities.

These techniques which have come down to us through the ages have been contaminated with social value systems and are rapidly losing their true purpose. Today, with the vast amount of research going on in western countries, in schools and hospitals, there is a resurgence in these well known yogic practices. They are being rediscovered in the light of practical, effective functioning; in the light of increased relaxation and awareness that goes towards realising the heights of one’s potential, to soar beyond one’s limited self.

Lighting a candle

If we see suffering and hardship around us, let us not throw stones or moan. It is only in the dark that one has the experience of lighting a candle. We have shackled ourselves far too long. We have held on to our external identifications of social status, power, family name, social values, cars, etc.

Let us sow the seeds of peace, creativity, pride in oneself, compassion for the other into the lives of the next generation by example not instruction. Let us renounce this need to see ourselves in our children. Let us allow them to break away from our limited concepts into the fullness of their own unlimited inner being.

(Courtesy : Yoga Magazine, May, 1983)

The problem of overpopulation

From the time that the old ashram became karma yoga orientated, the population started to grow. Every year more sannyasins would come, but now very few of them ever wanted to leave. They had their work so there was no need to think about going. But the trouble was that Sivanandashram is very small with very little open space. It was suitable for about 20 sannyasins and a small number of students. Beyond this, it really became a tight squeeze, with sannyasins sleeping around stairwells, in corridors and on verandahs. A private room was unheard of. But no one complained, for the problem of overpopulation was felt by all equally. New floors were added to existing buildings but the ashram was still bursting its seams.

In order to accommodate the growing number of aspirants who sought admittance, it seemed necessary to purchase a larger property. Therefore, in 1978, after much consideration, it was decided to build a new ashram on the hill overlooking Sivanandashram. Later that same year the legal transactions were finally made and the ancient site of Kama Chaura, with its dilapidated palace and several small buildings, was handed over to the Bihar School of Yoga. Because of its spectacular, panoramic view of Ganga, Swamiji renamed the place, Ganga-Darshan.

Re-inhabiting and rehabilitating a lonely hill

At that time, what had once been an area of attraction for the whole district, full of tall stately trees and fruits and flowers of every variety, had fallen into such neglect that only brambles and thorns remained as witness to its former glory. The estate which had once covered hectares of beautiful parks and gardens was now reduced to the hill itself. And the old palace, where once kings and generals had sported, had become a centre of corruption. In fact, nobody even dared to go there after 4p.m.

Some swamis shifted here, along with chaukis, chairs and bedding etc., on 26th January 1978; Republic Day. On the first night that the swamis spent at the new ashram site, they were too frightened to sleep. But Swamiji said, ‘Just do kirtan, there’s no need to be frightened.” And they did such a powerful kirtan that all the bad vibrations melted away. Everyone soon felt calm and quiet. From this experience we realised that kirtan, chanting of Om and mantras does change the vibrations of the mind and heart and frighten away all the negative elements from the atmosphere. But still we were somewhat afraid. Swamiji said that all the swamis and students had to sleep in different places but no one dared to sleep at the main gate. By morning time we found that we had all brought our chaukis together in one spot. After some days Swamiji came to visit Ganga-Darshan and he walked through all the broken down buildings, rooms and halls. After that everybody felt at ease to sleep anywhere.

At that time there was no electricity, but in a few days we got a temporary connection. There was no source or facilities for water on the hill either. So we had to go for water to a nearby well. For bath we went to the pond, and for toilet we went outside in the field with one mug of water. The water connection was very necessary for construction and gardening. After one month we got our first small pump. There was also no telephone. When we had to consult Swamiji at the old ashram we went by cycle. However, within a very short time we got a telephone connection.

Then we started cleaning the buildings and surrounding land. Many repairs were made and doors and windows fixed on the old buildings. Many times we had to face foxes, vicious dogs, snakes and scorpions, but they never harmed us. Swamiji always said not to kill anything because animals are not an enemy of man; only fear is the enemy of man. So we became free from fear of these things. We prepared some plots for vegetables and planted bindi, eggplant, gobi, bhaji, corn and peas. Also we started planting trees- mango, lichi, jack-fruit, bale, guava, ashok and papita.

Swamiji used to come to Ganga-Darshan two or three times a day; in the early morning he would bring all the sannyasins with him. He used to keep them busy in the garden clearing new plots or removing huge piles of bricks and rocks from one spot to another. After that there would be an enormous nasta and he would encourage everyone to eat as much as they liked.

The new ashram meant a large scale plan, so we printed an appeal asking help from people in the form of donations of money, materials or work. At this time many people were starting to come for satsang with Swamiji in the old building or in the garden. They also enjoyed working with the swamis in the garden. We prepared many little straw kutirs in the midst of the garden and Swamiji often spent mornings and evenings quietly sitting there, or giving satsang to whoever came. Three months later construction began.

Bricks, mortar, sand and cement – well almost!

First we needed one place to take classes. At that time classes were conducted outside, sometimes in the garden or at the rifle range. So the first building to be constructed was the sadhana hall. The site selected for this was the ancient Kama Chaura platform. After that came the boundary wall, and then Swamiji’s kutir.

In July 1978, Swamiji decided to celebrate Guru Poornima at Ganga-Darshan. All the local people of Munger were invited. Guru Puja was conducted in the half-finished sadhana hall, with swamis chanting from early morning. For three to four hours there was a constant stream of people flowing in and out to pay their respects and receive Swamiji’s blessings. This was the first time in hundreds of years that so many people had collected at this place for a program. Thousands attended the evening program and the whole hill was literally covered with people. They were even sitting in the branches of trees, on broken parapets and the roof of the old building. In the evening program, Swamiji spoke about the history of Ganga-Darshan and future plans. He said there would be sadhana halls, accommodation for students and patients, research centre and library, etc.

After that Guru Poornima, due to local misunderstandings a section of the community petitioned the Government to make Ganga-Darshan a national monument. So the Archaeological Department came. They dug and tested the soil and bricks for two years and read all the ancient history of this place. What they said was that this property had never belonged to the Government. It had always been a private property and therefore it could not be nationalised. Finally they concluded that this site was a spiritual place and it had to become a spiritual place once again. People were looking for a monument in a limited sense (even a hotel and restaurant were suggested); now instead of just a national place of interest, it is becoming an international monument on the path to spiritual enlightenment.

Although we had to face many difficulties and obstacles at this time, we never gave up because we realised that yoga had to come here. Swamiji always used to say that if you want to be a saint or a realised person you don’t have to do sadhana or go to Gangotri, you just have to face the difficulties. We even received instructions from the local government officials to stop all construction, and not to dig more than 6 inches into the ground. Swamiji said at that time, ‘I can move the ashram anywhere, but the people of Bihar should think about their future. Because if I remove the ashram not even one swami will come here ever again.” After two years the local people realised that all this was a misunderstanding. They started coming to Ganga-Darshan for classes and construction was resumed.

A spiritual monument takes shape

The bulk of the construction began in the year 1980. The boundary wall, kutir, sadhana hall and motor room were finished. The old palatial bungalow, however, was crumbling rapidly. Half of the roof over the main halls had already fallen in and we were banned from climbing on the roof to have darshan of the Ganga. This year also saw the foundation of the Well House and Yoga Arogya and a whole lot of earth cutting, to shape the hill and make level ground for construction and plantations.

Hunting for both material and labour contractors, labour, management, marketing, stores, payments and supervision began to play an increasingly large part in our daily lives. You can say the work of the construction department started here. Marketing became the most challenging job. Sannyasins looked all over the country for the best materials. They went to Patna, Pakur, Jamshedpur, Kota, Calcutta and Delhi; and even to the teak forests to purchase and load the trees for our doors and windows. Full-time labourers are difficult to find as most of the labourers are also cultivators. But even from the opposite bank of the Ganga they come here to work- in all seasons. Each morning they arrive at 8 a.m. and work till 5 p.m. in the blazing sun.

At the foot of the hill a large well was blasted for pumping of water, drinking and gardening purposes. Nearby a small two-storey house was built with 8 rooms, 2 halls and verandahs, to house the pump. This was followed by the construction of three large residential buildings. The first of these was Yoga Arogya with two floors and over sixty rooms. It was the first major construction and it taught us a lot: plan reading, shuttering, rod-binding, plumbing, electricity, etc. Next was the Kitchen building which contained a large kitchen and storeroom, five dining halls, and a large verandah surrounding the bottom floor; with over thirty residential rooms on the second floor. The third building was actually built to house the old BSY Press on the bottom floor with over thirty residential rooms for female sannyasins and visitors on the second floor. These buildings were all completed between 1980 and 1983, and are quite sophisticated, with beautiful elevations, conduit plumbing, teak doors and windows and distempered walls.

On Guru Poornima, which was celebrated at Ganga-Darshan in July 1982, Swamiji laid the foundation stone for the main seven storey building at the top of the hill, where the dilapidated palatial bungalow had stood. Demolishing and dismantling what was left of it required an army of destruction labourers and months of work. A number of tractors were engaged to remove the steel, timber and brickbats (broken bricks). This main building is to house a Yoga Research Institute, Research Library, Publications Department, Management offices and Sadhana halls. At the top, on the seventh floor, Swamiji’s apartment will be constructed. It is a complex and sophisticated structure built upon solid granite. Earth was dug till the surface of the rocks showed and a network of tie-beams was cast. Upon the tie beams the building stands, with huge columns, beams and a well designed elevation. 1983 was the year of heavy construction and to maintain the pace, we bought various machines : cement mixer, vibrator machine and the hoist. Even so both men and women still carry cement, sand and bricks to inaccessible places.

A realisation

We all work day in and day out; no it’s not work but karma yoga. We work for the sake of working and not for its fruits. People often say that sannyasa is escapism. They should come and see Ganga-Darshan- see the sannyasins working, experiencing the same problems as themselves. Solving those same problems in various ways but with one main difference- detachment. People are coming. They are arriving in droves from all points of the globe to construct or reconstruct their inner building.

Now we are casting the fourth floor of the main building and hope that this enormous construction will be finished by November 1984. Before leaving on his foreign tour, Swamiji said, “Wire me as soon as the main building is complete. I shall come the moment I receive your message.”

(Courtesy: Yoga Magazine, Dec, 1983)