Baba
Your siddhis
Namaskar,
The practice of sadhana is highly important and indispensable. Yet some think that the idea of gaining perfection (siddhi) in sadhana is beyond their grasp. However, Baba is the Sadguru and He has given us the perfect formula for attaining siddhi in our sadhana.
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Step by step
Actually, every human being has come onto this earth and developed a particular skill or specialty to a high degree. This is quite evident in everyone's life, and especially in the life of a sadhaka. Already, one has achieved siddhi in numerous realms of their existence.
Siddhi in the mundane realm occurs in distinct stages. With sincere effort, little by little, a person develops some skill in a given arena and in the next stage it becomes one's habit. And then through perseverance and continued engagement that practice or that skill becomes one's nature. In which case the person has achieved a sort of perfection, siddhi with that activity.
Examples of siddhis you may have
For example, take the case of walking. At the beginning babies just crawl. No one comes into this world walking. Slowly those infants try to stand up, and they fall down. Then they stand up and take a step, and fall down again. Yet, through this trial and error process, that young child learns to walk very smoothly and easily, and gains siddhi in walking.
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And verily there are so many activities in which most every human achieve the state of siddhi:
- Running
- Talking
- Bicycling
- Swimming
- Reading
- Writing
- Learning a 2nd language
Examples: siddhi in various fields
Take the case of typing or keyboarding. Many who use computers have achieved siddhi in this arena. Initially though, in the beginning typing was difficult and awkward - not facile. After sustained practice a person becomes more accustomed to using the keyboard and it becomes their habit. After further practice, the process of typing becomes their nature. Then without even consciously thinking the fingers link up with the proper key - automatically, naturally. In that case, one has attained siddhi in the field of keyboarding.
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So the state of siddhi comes after sincere practice and continued efforts. And in various fields one has attained siddhi: running, talking, bicycling, swimming, reading, writing, learning a 2nd language.
But if one does not practice that skill - whether it be walking, reading, typing, or driving, etc - then one will not gain siddhi in that sphere. In that case the person will have to take care to practice more and more, otherwise they will just be a novice at that activity.
There is so much evidence and numerous examples how one has attained various siddhis in life such as in typing, bicycling, driving, reading, walking etc. Baba encourages us that the stance of spiritual siddhi (perfection) can be surely achieved in one's sadhana also.
What is siddhi in sadhana
In our sahaja yoga system consisting of lessons one thru six, a key point is the process of mantra japa - i.e. mantra repetition. Proper and sincere repetition of the mantra brings profound changes in one's physical and mental existence. During proper japa, the spine straightens, the ectoplasmic cells become distinctly vibrated, and the mind gets elevated. All these transformations occur as the kundalini rises.
Baba guides us that when the repetition of our two syllable mantra becomes habit, and one's entire existence is rushing towards Parama Purusa with every inhalation and exhalation - with every mantra japa, then this exalted stated is one step closer to mantra siddhi, i.e. the perfection of mantra repetition. For some, such an attainment seems beyond their capability; yet with sustained and sincere efforts everyone can attain siddhi.
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First bit difficult, then habit, then nature
At first when one learns sadhana and repeats their mantra it may seem not very easy. And in some cases new practitioners forget their mantra entirely. Yet through sincere efforts the repetition of the mantra becomes more and more regular until finally it becomes completely natural.
Step by step, through regular practice one’s mantra repetition in sadhana becomes more comfortable - i.e. habitual. Then it will just start automatically when the idea of Parama Purusa enters the mind. And finally, during one's every breath the mantra is always repeated, constantly.
Here Baba beautifully explains how this whole entire process takes place in sadhana and He guides us that all Ananda Margiis can and will achieve this high degree of proficiency or perfection in their sadhana.
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Ananda Marga ideology says, "What's the difference between habit and nature? When habit becomes one with your existence, it is called nature...'Now it is time for my meditation', what is it? You are trying to habituate yourself. But when you cannot live without puja, then it has become your nature. Try to make it what - habit or nature? Nature. I never take a drop of water without doing puja. Why? It has become my nature. And I want that all of you should make it your nature also."
"When auto-suggestion (mantra repetition) will become your nature, what will happen? While sleeping you will be repeating that japa (repetition of mantra) in your unconscious mind. You are sleeping, so conscious mind is not active. You are not having any dream, so your sub-conscious mind is also not active. But unconscious mind is there. Automatically there will be japa. 24 hours you are doing Pun'ya. While you are sleeping, you will be engaged in doing japa and using your incantation." (1)
Conclusion
The key point to achieving siddhi in any field is regularity and sincerity. If one engages in that endeavour, then gradually the mind will become habituated. Just think how when a person first learns typing or keyboarding. As discussed above, it is awkward and cumbersome. With daily practice, typing becomes easier, and over time one will master it. Without thinking, the hand will dance across the keyboard. That is siddhi in typing. In contrast, if one never practices, they will never learn. They will never be siddhi in that field. And those who practice regularly and sincerely - then no matter the enterprise - they are sure to attain siddhi in that endeavour.
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So those who are vigilant in sadhana - earnestly practicing their lessons - will surely become siddha in meditation, i.e. without any effort the mind will reach to Parama Purusa.
Ananda Marga ideology states, "You have been wandering through the labyrinth of a myriad of lives. You have been ever advancing toward this stage. Knowingly or unknowingly, you are being drawn unto Him. This is the summum bonum of life. As long as you have not realized Him, there is no siddhi in your life." (2)
Namaskar,
at His feet,
Ananda
~ In-depth study ~
Siddhi in sadhana
Here Baba explains further how, by the grace of Parama Purusa and through the constant practice of ideating on Parama Purusa, an ordinary sadhaka attains siddhi in their life.
Ananda Marga philosophy says, "Now how can one attain siddhi through the practice of yoga? The jiiva'tma' will take the ideation of Parama'tma', and then the former will become one with the latter. How is it possible for the microcosm to become Macrocosm? The Macrocosm, or Parama Purus'a, has one unique characteristic, and that characteristic is, whoever ideates on Him becomes one with Him." (3)
Ananda Marga ideology says, "Sa'dhakas know the secret of becoming great. Thus the basic spirit of rasa sa'dhana' is to direct one's individual desires and longings towards Parama Purus'a. Only in this way can a sa'dhaka achieve fulfillment (rddhi) and success (siddhi)." (4)
Ananda Marga ideology guides us, "Every mantra is thus sonic or vibrational and is vibrating simultaneously in the Cosmic system and in the unit body. When, with the help of a mantra, a person finally establishes the parallelism of the unit ectoplasmic vibration with the Cosmic vibration, that person gets mantra siddhi...a person establishes parallelism between his external physical vibration and his internal ectoplasmic vibration, and then raises this to the spiritual level. The culmination of this process in the achievement of the final spiritual goal is called mantra siddhi. " (5)
Ananda Marga ideology says, "Sa'dhana' or intuitional practice means an effort to break through the barrier of this smallness, and Siddhi or beatitude is the state, wherein the barrier has been broken through." (6)
Another example
When one starts driving it is difficult. At first, one cannot keep their car, bicycle, scooter, horse, donkey, rickshaw from swerving from one side to the other - even when driving on a very straight road. In that early stage even the easiest aspects of driving are hard for the new driver. But through ongoing practice and sincere efforts, driving becomes one's habit until later on finally it becomes one's nature. At that point one need not actively think about driving. Just the driver does everything automatically.
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References
1. Ananda Vacanamrtam-14, 'Auto Suggestion & Outer Suggestion'
2. Ananda Marga Ideology and Way of Life - 11, Mantra Caetanya
3. Discourses on Tantra - 2, Yoga and Tantra
4. Ananda Marga Ideology and Way of Life - 10, Bhágavata Dharma
5. Ananda Marga Ideology and Way of Life - 11, Mantra Caetanya
6. Subhasita Samgraha - 2, 'Inuitional Science of the Vedas - 4'
* * *
The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
* * *
== Section: Important Teaching ==
Difference between believers & non-believers
Ananda Marga ideology states, “The word “godly” and “god-fearing” do not have the same meaning. Behind godliness is a soul-stirring sentiment – an ardent zeal to realize one’s true Self; and the reason behind the fear of God is the important attempt to escape from the consequential suffering of one’s misdeeds. Yet the latter is still superior to the atheists, because at least for fear of divine punishment they refrain from sinful acts. The greatest advantage of the theists is that they do not endure the pangs of internal clash. But no matter how brazenly sceptics indulge in tall talks or sharpen the edge of their verbal weapons to win in an argument, there is always a fight going on in their minds. Reading a few pages of a book or listening to the eloquences of a few speakers, they seek to violate their own nature. With their fragmental external knowledge they try to struggle against the indivisible Supreme Entity, and in the end, being defeated, they say, “If He does exist, then why can’t we find Him?” Yet all the while their inner selves lament within them.” (1)
Note: There are three key and important points from the above teaching.
(1) The religions preach that one must be God-fearing, otherwise God will punish and destroy you. They think that is the best possible relationship one can have with the Divine, i.e to be God-fearing. According to Ananda Marga philosophy, fear is the worst type of relation with God. If one fears Him they will not like to go close to Him. In which case, one can never become one with that Supreme Entity. So it is very obvious that by this religious formula, no one can realize God.
(2) The teachings of Ananda Marga are the topmost: Ananda Marga preaches that one should cultivate love for the Divine Entity. By that way, the bhakta wishes to go close to Him and ultimately becomes one with Him, by His grace.
(3) The status of atheists is worse than followers of the dogmatic religions. Religious adherents refrain from doing bad due to fear of the Lord. But atheists have two problems. First, they do not have any genuine, dharmic rules in their life. Secondly, such atheists perpetually suffer from existential issues. With their logic they say they do not believe in God and try to disprove His existence, yet their heart tells them otherwise. Then their logical mind retorts, “If God exists then why can I not see Him?” So they live in a perpetual dilemma—always in limbo. The all-knowing Baba knows everyone's thoughts, and He says that no one is an atheist. In sum, the condition of such atheists is pathetic as they live in perpetual crisis and misery.
Reference
1. Subhasita Samgraha - 3, Supreme Benevolence and Mundane Pleasure
== Section: Important Teaching ==
Poison of religion & cure
Ananda Marga ideology guides us, "Most religions demand blind faith rather than rationality from their followers. “Don't argue,” they proclaim. “Accept the teachings of the scriptures for they are the direct word of God.” The cunning intellectuals of the past imposed the importance of blind faith on the minds of their gullible followers. They told them to obey the teachings, rational or irrational, otherwise there would be no respite from the endless suffering of human life, no other path to take them to the eternal bliss of heaven.”
“In most cases religions took advantage of human weaknesses, crippled the people's rationality, and sapped their strength, thus facilitating their exploitation by the religious traders. When the vitality and strength of the masses remains unexpressed, the exploiters will be able to exploit them in the economic and other spheres of life for a long time with relative ease. In the annals of human history it can be seen in all ages that the various exploiters were the patrons and the preachers of religion.”
Ananda Marga ideology guides us, “Dharma is altogether different from religion for it teaches human beings to advance while mercilessly smashing all obstacles that thwart human progress. Its inherent qualities are subtle analysis, ideological strength and the brilliance of valour. That's why the vested interests cannot tolerate it and use all their strength and machinery to oppose it. They claim they are protecting religion. The greater the conflict between person and person, between community and community, between state and state, the greater is their advantage. But when many people form a collective mind through sincere sacrifice and ardent practice while advancing towards the realization of oneness with the Supreme, it will be difficult to continue exploiting people on any pretext."
Reference
1. Ananda Marga Ideology and Way of Life - 7, Form and Formless
== Section: Important Teaching ==
How service becomes useless
Ananda Marga ideology states, “When you perform acts with the ideation that the person served is Náráyańa, there is no possibility of arrogance or the desire for fame growing in your mind. Then you will realize that through the grace of Náráyańa you have been given the opportunity of serving Náráyańa. Our hands and feet are not ours, they are His, and by serving Himself with those hands and feet, He sports with Himself. Such an action is an action without attachment. Only in this way can one attain salvation from the bondage of Karma. You must feel that the person served is Brahma. The person served is a finite manifestation of Him. Never, even by mistake, take the object as a human being.” (1)
According to the teachings of Ananda Marga philosophy, for every action there is a reaction. Good deeds yield positive reactions, and bad deeds yield adverse reactions. When serving an infirm person, you should not think that, “This person has done something wrong and that is why I am serving them.” If one thinks like this then their entire attempt at service is for naught as there is no ideation of Narayana. One should think that, “Narayan is before me in the form of a sick person; He is playing His liila and I am have been blessed with the opportunity to serve Him.” This is the proper approach.
Reference
1. Subhasita Samgraha - 1, Yajiṋa and Karmaphala
== Section: Important Teaching ==
Ananda Marga philosophy states, "England’s Henry the Eighth was an unruly king. Once he came to Paris with the queen. In Paris many kinds of covetable drinks were available, thus when they were in Paris his desire for drink naturally increased. One day, while under the influence of liquor, he beat the queen so mercilessly that one of her legs became practically crippled. For several days she was obliged to drag it behind her as she walked. When the time came they returned to London (In those days they did not call it London but rather Londre in the aristocratic French language). The residents of the city fell head over heels in the nooks and crannies of the royal residence trying to see whether or not the king and queen had brought back any new fashions from Paris. They saw [Queen] Elizabeth dragging her leg and thought perhaps that this kind of walk was some kind of ultra-modern French style. Women have one great quality; they can easily imitate others. Thus it happened that within three to four days most of the women in the aristocratic households were dragging their leg behind them when they walked and taking a lot of pride in it. It is not written in the histories whether they ever discovered what the real story was behind the queen dragging her leg when she walked. Elizabeth’s style of walking while dragging her leg was called the “Elizabethan gait”." (1)
Reference
1. Varna Vijiana, Language and Dialect – 2
== Section: Important Teaching ==
What is prema / love in Ananda Marga philosophy
“Whatever the profound, philosophical implications of the word prema [“love”], the true characteristic of love is supra- physical – beyond the bondage of any limitation. When artists become absorbed in the essence of love and try to convey it to the people through their language, rhetoric and subtle suggestions, the sweetness of their artistic genius reaches the apex of expression. But then this creation of the artist cannot be regarded as popular literature or art, because the subtle sense which is capable of comprehending that transcendental feeling is, in fact, undeveloped in most people. We do find at places in the literature of Rabindranath Tagore some semblances of this pure, supra-physical love, but whenever Rabindranath tried to give expression to it, he became unintelligible to the masses. The transcendental thoughts and ideas of the sweet, graceful shlokas [couplets] of the Upanishads are also incomprehensible to the common people.”
“This sublime love has established itself for all eternity beyond the limits of time, space and person. Infinite love is the ultimate ecstatic expression of finite love. This sense that artists try to awaken in the popular mind, when they devote themselves to the task of establishing the link between the finite and the infinite, between the mundane and the transcendental – this awareness, though not purely transcendental, is of the greatest importance in the realm of art. Because it gradually leads that sweetness of the human mind which is apprehensible to ordinary intelligence to a dreamland that is beyond the senses.” (1)
Reference
1. AFPS-1, The Practice of Art and Literature
== Section: Ananda Vanii ==
Due to the Supreme and the Supreme alone
Due to the Supreme and the Supreme alone
“You have no right to hate even a single living creature. The best you can do is only to serve. Remember, you are to serve bearing in mind that every creature is verily the living manifestation of the Supreme Consciousness. Remember also that the credit of service is not yours; it is due to the Supreme and the Supreme alone, whose ideation has inspired you to acquire the capability of rendering service.” (Ananda Vanii #23)
Note 1: True Ananda Vaniis have a number whereas Fake Ananda Vaniis do not - just as a fake car license plate has no number. By this way, you can easily recognise a Fake Ananda Vanii.
== Section 3: Links ==
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