Theo. – Last time, we have spoken about Patanjali’s Yoga, could you say more about it?
The eight limbs of Yoga.
The Elder – The eight limbs Patanjali described are to be considered as a whole, a whole that is as indivisible as the individual is. Yoga works on the three bodies and on the five coverings, which all serve the soul (atman). The work consists in purifying and refining them. In meditation, we use the mind (manas), in the space of the heart, in order to make the transition from the material to the spiritual planes and make sure they are both well integrated. We use meditation to enter the dimension of the Self.
Theo. – Why are there so many steps in traditional Yoga? What do they entail?
The Elder – All its characteristics are purely practical: asanas and breathing exercises help maintain the body in an optimal operational state, the yogi’s asceticism being both mentally and physically demanding. He must therefore be strong and determined. Postures (asanas), breath control (pranayama), ethical restraints (yama) and observances (niyama) are for purifying the body and mind by purifying energy channels. Such a cleaning and the illumination it entails will allow the pranic force to flow, it will activate your consciousness and have you attain balance and enlightenment.
Theo. – Do you mean that such simple exercises can lead you to enlightenment?
The Elder – Absolutely, and they can also help you develop mental and psychic powers.
But let us come back to Yoga: Purifying the mind is essential for developing consciousness; first of all, it concerns ethical restraints (yamas), which are approached in a positive way:
1) Non-violence: ahimsa
2) Truthfulness: satya
3) Non-stealing: asteya
4) Celibacy: brahmacharya
5) Non-coveting: aparigraha.
Theo. – There is a moral connotation in these restraints (yamas), isn’t there?
The Elder – Presumably, but any person who will lie, steal or physically, mentally or spiritually harm someone, loses cohesion and becomes disrupted. When you tell the truth, you are in a non-dual state and Babuji says that then you are directly connected to the Centre.
Theo. – But why a celibate life?
The Elder – In Sahaj Marg, we advocate having a family life and maintaining balance at all times. Babuji used to say that a family is the best space for growing spiritually. It facilitates developing love and sacrifice. In fact, celibacy is for the yogi a means to control his senses and all his other organs, including the genital organs. Controlling one’s sexuality is the greatest difficulty.
Theo. – And what of observances (niyama)?
The Elder – Niyama also has five branches, which are each practiced mentally, orally and physically, in connection with the three bodies.
1) Purity: shaucha
2) Contentment: santasha
3) Austerity: tapas
4) Studying the Sacred Texts: svadhyana
5) Dedication to God: Ishvar-Pranidhana.
Theo. – Let us take purity, for instance. How should we proceed?
The Elder – Water will purify the body, truth will purify the mind and knowledge and austerity will purify the soul.
Theo. – And as for contentment?
The Elder – Contentment is considered as the major observance. It consists in appraising and being grateful for everything life gives us.
Theo. – It amounts to having no more desires, cravings or frustrations.
The Elder – That is the intention. As for austerities, they allow you to purify and develop other powers. That can be necessary when a yogi works by himself, without any help or guidance. He may need it for his advancement on the path to realization. In Sahaj Marg, however, the spiritual guide will help the aspirant cross every stage in due time. He does it with the help of the yogic transmission (pranahuti) and by cleaning impressions and complexities (samskaras). In fact, powers are a real burden and there is always the danger that our ego will get hold of them. As Chariji used to say, “Let us travel light; we do not need powers. Whatever we need will come timely.”
Theo. – Could I have some examples of austerities?
The Elder – The austerity of the intellect (baudhika tapas) means that opposite tendencies are well balanced. It generates quietude, equanimity, mental silence and mastering unbalanced inclinations. As a result, the heart chakra is purified (anahata).
Theo. – Wouldn’t its power be Love, by the way?
The Elder smiled and added:
– That power can be permanent, and it offers only advantages.
Theo. – I think there is a great deal of constraints and asceticism in niyama and yama, and I really have a problem with that. It seems it is impossible to attain any sort of discrimination unless we have first practiced renunciation.
The Elder – Sahaj Marg starts directly with the seventh step: meditation. Discrimination (viveka) and renunciation (vairagya) naturally take place within us because our mind is oriented towards nothing but Reality. There is no renunciation, actually, but only detachment.
Theo. – What does ‘detachment’ exactly mean for you?
The Elder – You will easily part from the toys of your childhood, however attractive they may have been to you. When your mind is turned towards Reality, childish things no longer have a claim on you.
Theo. – I have heard you speak of non-attachment. What did you mean then?
The Elder – It is the following step. In non-attachment, we are, together with all our other fellow creatures, in the face of events marking daily life. We do as they do, without attachment, and even with some sort of pleasure, because love prevails. I love watching a Tinker Bell’s DVD with my four-year-old granddaughter, for instance.
Theo. – And you have no attachment for Tinker bell!
The Elder – Who knows?
Then he went on, feeling more serious:
– For Babuji, the ultimate stage is ‘non-attachment attachment.’
Theo. Looking back to the way yoga is currently practiced, what do practitioners expect to find thanks to their practice? Is it the Divine, the Absolute, the Self?
The Elder – Whatever the name people will give it, there is an Absolute, a primary Source at the centre of our selves, at the heart of all that exists. We often call it God, but Babuji says it has no name, no form, no attribute. To get their bearing more easily, human beings gave it one or different names, then attributes, and they began to quarrel about that. One thing is certain: we cannot apprehend the Divine, but we can experience it within ourselves. That is Yoga. The experience is unique, though many will share it out of love.
Let’s meditate now, will you?
We are at dawn, that moment between night and day. Nature is perfectly balanced.
Sit in a lotus position (padmasan). Your body is as still as a rock. Everything is still within you (Tam) … Silence…
The grey light of dawn enters each one of the particles in you … Silence …
It enters your mind … Silence …
Your body is totally relaxed… Silence …
Your mind dives into the sacred space of your heart … Silence within Silence …
You are sucked up in the centre of the first star (pindesh – the region where things are manifested).
You go lightning fast through the centre of the second star (Brahma Mandal – the cosmic region)… Silence within Silence …
Your soul merges with the Source of the Divine light (the symbol’s luminous point)…Le symbole ésotérique
Silence within Silence…
Keep your consciousness (chit) alert and observe.
Use appropriate ascent rates and decompression stops at each dimension, keeping connected all the way to the Divine Source.
Observe your inner space … Silence …
Sat, Chit, Ananda … (Existence, Consciousness, Bliss)
Each and every particle is now divinized. Silence …
and shines all around you. Silence …
That’s all.
OM … Shanti, Shanti, Shanti.
Theo. – Is that meditation a different one? Usually, you tell me when to start, then I get absorbed into the heart, with the help of transmission, and you end it by saying ‘That’s all”.
The Elder – It was a meditation to explore and see that your consciousness (chit) may fully participate and be attentive to the three dimensions of your being.
Theo. – Why did you ask me to remain aware of the Centre while I was ascending?
The Elder – It was to give you a foretaste of sahaj-samadhi.
Theo. – How would you define that state?
The Elder – Samadhi is an ‘intasy’, i.e. entering the self, as opposite to an ‘ecstasy’.
Theo. – And what happens during a state of samadhi?
The Elder – Babuji said there are three levels of samadhi.
The first samadhi compares with deep sleep. Perceptions, sensations and emotions are suspended. The yogi is unconscious. He will be aware of his spiritual condition only once he or she has emerged from meditation.
The second samadhi relates to consciousness within unconsciousness. The yogi is so deeply absorbed that nothing else exists any more. He or she is unconscious of whatever he or she is doing, though it is what should be done.
Theo. – That’s another way to subdue the ego. There, for sure, no impressions will be formed.
The Elder – But it is only one more step onto the path to Realization. The last samadhi is the sahaj-samadhi. It is the highest one. It is a natural samadhi, and it is readily available. Babuji says that in that state the subconscious being is constantly meditating on God while being aware of the environment. When in sahaj-samadhi (the natural entasy), you are both very deeply immerged and totally present to existence, to daily life, to the people around you. Babuji and Chariji would give the impression that their left eye was looking inside, towards the heart, whereas their right eye was looking outside. That is the highest spiritual condition a human being can attain.
Theo. – As for me, that sahaj-samadhi was rather dramatic and not very difficult to attain.
The Elder – Let us say that it was a mere approach. As for the Masters, they are in it permanently.
Theo (maliciously):
– Was it an appetizer?
The Elder kept silent and unresponsive. His right eye alone looked brighter.
Theo. – Why should we end that meditation with the ‘OM’?
The Elder – Here we are talking about yoga. Babuji would often say ‘Om’ instead of ‘That’s all’. As soon as they hear ‘That’s all’, meditators often cut with their inner state too quickly, whereas they should let it prevail for a while and, better still, let it develop.
Theo. – We must admit that when we hear ‘OM Shanti’, we feel like going on with it, even after we open our eyes.
The Elder – OM is the sacred sound of the primary Verb, and shanti means ‘Peace’. It is a blessing that penetrates in the deepest part of our being.
Theo. – I’d also like to come back to the topic of discrimination (viveka) and renunciation (vairagya).
The Elder – All our attention is oriented towards Eternity. Discrimination (viveka) automatically settles in as our entire system is purified and with the help of the ego and its tendencies. Then the mind is adjusted and restful, thus opening the way for divine thoughts, intuitions and revelations.
The points of the Heart.
Theo. – Does that relate to the cleaning of Point N°3?
The Elder – It does. It’s the point of fire and its illumination (first star), but it means even more. Each element is purified and regenerated. The chakra of the earth, which is linked to desire, is less and less at stake with likes and dislikes. When Point B (cf. diagram The inner points of Point 1) is liberated, divine inspiration can come, the sphere of illusion (maya) – Point N°5 – is less active and fears don’t have any more control over us. Then, the chakra of Water (Point N°4) and, above all, love and devotion (atma-chakra, Point N°2) can operate, to your heart’s content. All these factors represent what brings about non-attachment and a direct vision of Reality: viveka.
The inner points of Point 1.
Theo. – Isn’t it the natural access to the cosmic region (brahmanda-mandal)?
The Elder – It is indeed. Then, a little push by the spiritual guide will be enough for the disciple to enter that sphere.
Theo. – And that is the moment when the ego (ahankar) will arise, hence the epic struggles described in the spiritual literature, isn’t that?
The Elder – Here again, Sahaj Marg has its own specificities: the raja yogi goes directly from Point 5 to Point 7 (Chit Lake, the original place for thought). That point has already been thoroughly cleaned by the spiritual guide. He is the one who brought about inner silence and peace in the heart region (pindesh).
Theo. – Why don’t we work on the ajna-chakra (Point 6)?
The Elder – It is the cosmic chakra of the ocean of energy, but also of the ego. The spiritual Master will open it when there is no more any danger for the disciple, i.e. once the 11 circles of the ego have been crossed.
Theo. – Is that the ‘Union with God’ all the mystics mention?
Progression towards freedom.
The Elder – Yes, it is. But in Yoga, we call it Realisation of the Self. The Self and God are one and the same thing. This is an important step for the Truth seeker (Satpad). By the Master’s grace, the seeker will enter the Para-cosmic region (para-brahmand), and then the central region, but that is another story.
Theo. – I’m interested in it!
The Elder – The Absolute with attributes (Saguna Brahma) has been crossed.
Theo. – Is it what we call God?
The Elder – Saguna Brahma, or Ishwara, is the Supreme Being. That existence has no form. It is the omnipresent, the omniscient, and the efficient cause for the Universe. What follows is the Niguna-Brahma: the Absolute without attributes, or Para Brahma, the absolute basis, which has no quality, no consciousness and no activity. Thanks to his reading capacities, his intuition (anubhava-shahti), Babuji was in a position to describe what follows until we reach the Centre, the Basis, the Zero …
Theophile the Elder
An excerpt from Dialogs with Theophile the Elder
Theophile the Younger’s initiation