Bhakti: not like book knowledge + 2 more

Baba

Bhakti: not like book knowledge

Namaskar,

Bhakti is such a unique and special quality that it truly cannot be compared with worldly knowledge - of any type. 

Ananda Marga philosophy states, “The devotional sentiment is the highest and most valuable treasure of humanity. This element of devotion, the most precious treasure of humanity, must be preserved most carefully. Because it is such a tender inner asset.” (1)

Thus, whether it be psychology, physics, or mathematics etc, the knowledge and insights gained from those academic pursuits have absolutely nothing in common with spirituality / bhakti. Bhakti exists in an entirely different realm of life. 
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Spiritual realisations are inexpressible

Here, below, Baba guides us that spiritual realisation goes far beyond the limited scope of worldly academic understanding. Baba says that spirituality, or intuitional science, is such a deep and profound arena that sadhakas are unable to find words to describe their blissful experiences. That is why in the realm of spirituality Baba says that the teacher and disciple become dumb and deaf. 

Ananda Marga ideology states, "How can this Intuitional Science be interpreted which is beyond the compass of body, words and mind? Here both the teacher and the disciple are helpless, because this subject, which is beyond the domain of any academic discourse and discussion, is simply inexplicable and inexpressible. Whatever said and discussed comes within the ambit of the mind and so it is a relative truth - true today, false tomorrow. That is why, the teacher becomes mute, when he is asked to explain Brahma Vijinana or the Intuitional Science and consequently the disciple, too, has to become deaf. So Krishnacharya says that in order to explain this profound mystery, there is no other alternative than to emulate the symbolic exchange of views between a deaf and a dumb person. This Science is so very subtle that the mind or senses cannot express it adequately." (2)

Thus, Baba is saying that spiritual experiences cannot be described. Therefore, it is obvious that it has no comparison with mathematical formulae or philosophical tenets etc. True spiritual realisations go far beyond the realm of intellectual pursuits. Many jinani professors and writers can converse all day long about their understanding and theories, whereas those blessed aspirants who truly bask in divine bliss are wholly unable to convey those experiences given the limitations of language. Those spiritual experiences are beyond what a human being can put into words. So no one should equate worldly academic knowledge with the bhakti gained from intuitional practice. 
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Mind absorbed in bliss

Here below Baba describes the state of the bhakta whose mind is fully ensconced in the Supreme. 

Ananda Marga ideology states, “This state is verbally inexpressible, because Tasya sthiti amánasikeśu – “This state of objectlessness being beyond the orbit of the mind, it is not mentally apprehensible.” (3)

Ananda Marga ideology states, “The spiritual waves of exhilaration that fill the unit entity still continue to flow and trail on for some time…These very trailing waves of exhilaration and joyous exuberance keep reminding the “mindful” sádhaka [intuitional practitioner] that his or her “mindless” state had been one of absolute bliss.” (4)


Conclusion

The realisations one gets in sadhana, by Baba’s grace, go into the depths of divine love, far beyond the limited reaches of worldly knowledge. Those subtle spiritual experiences cannot be put into words. Sadhakas literally bask silently in that blissful state as language utterly fails to convey their devotional feeling.
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In Him,
K. Chatterjee, Ph.D.

The following teachings describe the degraded mentality of those jinanis who wrongly think that they can describe each and every aspect of AM teachings, including those very subtle spiritual realizations. 


Prideful jinanis blurt out bogus tales

Pride is the downfall of such jinanis. In that regard, here below is a very interesting and humorous story told by Baba Himself.

"There is a story for children about a certain king who had an iron safe where he kept gold coins. These coins, because of long disuse, became mouldy. One day the king spread the gold coins in the sun to dry, and a frog picked up one of the smallest pieces. At this its belly puffed up and its throat swelled up, and it began to announce in its characteristic rasping voice,

Rajar ghare ye dhan ache 
Amar ghareo se dhan ache  
[Why shouldnʼt I sing – Iʼm as rich as a king!]

At this, everyone came and asked the frog, "Well, sir, what wealth do you actually have?" Then the frog spun that little coin around at least seven hundred times, saying, "Am I less than the king?" This is an example of the psychology of exhibitionism." (5)

In the above story, the frog gets puffed up with vanity and ego after accruing just the tiniest bit of wealth. Similarly, intellectuals gather a tiny morsel of mundane facts and then publicly proclaim to one and all that they have deep, arcane knowledge. At that point, misguided by their own vanity, they may even compare this worldly understanding with subtle spiritual insights and cosmic realisations. This type of comparison and exhibitionism is nothing but their foolishness.
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Here is another way of looking at this issue using another frog analogy. During the rainstorms of summer, thousands of frogs gather round and raucously blurt out loud noises all night long as if they have become the greatest orators of the world. Similarly, to show off their petty intellect, jinanis hold useless conferences just to blurt out their bogus theories and ridiculous assertions, spreading all kinds of dogma. That is why Baba warns us in numerous discourses that human beings have to save this earth from the distorted preachings of dry jinanis.


Psychology of exhibitionism

So the pride of these jinanis just leads to their downfall. Out of sheer vanity, they want to show off whatever little knowledge they have and they end up exposing their lowly status. Verily, the entire society just laughs at their foolishness. Baba describes this as habitual exhibitionism.

Ananda Marga philosophy states, "Habitual exhibitionism is one of the mental diseases of humanity. The root cause of this disease is the psychology of inflating one's personality so that others are confounded, stupefied and overawed -- they become speechless and gape with wonder at that inflated personality. Leave aside the person who has some merit, some capacity -- even those without the least wealth, from whom you cannot expect a single penny, even if you do seven hundred sit-ups and push-ups before them -- even such people seek to exhibit themselves like fools or pundits. They never even care to know whether anyone has detected them or not, or whether others are actually laughing at them behind their backs: they remain totally obsessed with themselves. They even tend to forget that the Operative Principle, which is responsible for all actions, big or small, benevolent or malevolent, is absolutely dependent on the Cognitive Principle for Its witness-ship. Those who have meagre intelligence may not be able to grasp this philosophical idea, but those who claim to have some intelligence, although they understand it, want to forget it. And behind this, the same psychology predominates -- the psychology of exhibitionism, the psychology of self-display." (6)


Explode like boastful croaking frogs

Finally, Baba points out how prideful, dry jinanis bring about their own demise just like how boastful croaking frogs literally explode.  

Ananda Marga philosophy says, "It often happens that whatever one assimilated, one considers to be one's own achievement, and the ego becomes inflated like a croaking frog. Just as a frog considers itself to be bigger than others--just as the frog, in its vanity, to demonstrate its size, tries to inflate itself more and more until it bursts--so those who have assimilated only a little of the psychic world become puffed up with vanity and thereby invite their own ruin." (7)

References
1. The Liberation of Intellect: Neohumanism, Devotional Sentiment and Neohumanism (Discourse 1)
2. Subháśita Saḿgraha Part 3, Supreme Benevolence and Mundane Pleasure (Shreya and Preya)
3. Ánanda Vacanámrtam Part 33, Savikalpa and Nirvikalpa Samádhi
4. Ánanda Vacanámrtam Part 33, Savikalpa and Nirvikalpa Samádhi
5. Namah Shiváya Shántáya, Shivas Teachings – 1 (continued) (Discourse 10)
6. Namah Shiváya Shántáya, Shivas Teachings – 1 (continued) (Discourse 10)
7. Namah Shiváya Shántáya, Shivas Teachings – 1 (continued) (Discourse 10)

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Important Teaching ==

Solution to religious dogma

   Ananda Marga philosophy states, "You will have to advance with the true spirit of genuine social service, because the very characteristic of dharma is to promote the cause of welfare. Dharma and welfare are inseparable. Religion and intolerance have created enormous harm in the world, have caused torrents of blood to stain the rivers red. In the present twentieth century, religions have assumed the form of “isms”."
   "The people of medieval times fought among the clans and communities, and the people of today are fighting over their “isms”. Just as religions did in the past, the “isms” are criticizing each other today, betraying their spirit of intolerance as they try to gag each other’s voices. It seems that they have no other goal than carping, criticizing, and slandering each other. They are befooling the ignorant masses by painting rosy pictures of service, peace and happiness. On the other hand they themselves are going far away from the path of selfless service and welfare. To emancipate the masses from the unhealthy influence of “isms” there is no other way than universalism. Only universalism is free from the defects of any narrowisms because every thing of this entire universe comes within its vast periphery."
   "It is only with the help of átmánátma viveka that the human beings can emerge from the mire of the present century and move towards universalism with firm steps. By virtue of átmánátma viveka people can realize that Brahma is the Eternal Singular Entity, pure Consciousness." (1)

Reference
1. Ananda Marga Ideology & Way of Life - 7, The Five Kinds of Conscience 

== Section 3: Links ==

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• Outdoor sadhana

• Overthrowing vaeshyas and historical lessons 

• Proper acarya

• Science of nasal breathing

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• Altered photo ruining dhyana

Overthrowing vaeshyas & historical lessons + 3 more

Baba

Overthrowing vaeshyas & historical lessons

Namaskar,

Now that we are in the midst and nearing the climax of the vaeshyan era, before conducting any type of revolution, we should remember the lessons of the past. Here is an important sequence of teachings given by Baba about waging revolution.
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Key guidelines for revolutionary action in vaeshyan era

#1: First Shrii Prabhat Ranjan Sarkar guides that a true revolutionary will have to have genuine love for humanity, and to look upon others with sincere sympathy.

Prout philosophy says, "Like any other problem, great or small, there is only one way to solve economic problems, and that is through genuine love for humanity. This love will give people guidance; it will show them what to do and what not to do. It is not necessary to study great numbers of books or to rely upon those who speculate with the future of the silent masses. The only essential requirement is to look upon humanity with genuine sympathy." (1) 

#2: Next Shrii Prabhat Ranjan Sarkar warns that true revolutionaries should focus on transforming the human condition and not engage in violence for violence sake, disregarding the economic plight of the fallen. 
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Prout philosophy says, "Those who, on the other hand, believe in violence, but do not believe in changing human hearts through spiritual practices and spiritual education, argue that the capitalists have plundered the wealth of society for so long that the question of compensation does not even arise. Those who have genuine love for humanity, however, cannot accept either of those viewpoints." (2) 

#3: Then Shrii Prabhat Ranjan Sarkar warns us that not all landowners are millionaires etc, many of them are physically weak, economically needy, and compromised in other ways, so they should be compensated for their losses as a result of any revolutionary action.

Prout philosophy says, "Not all those who own land or industry are healthy, able-bodied or young. Many of them are sick, invalids or elderly, and some are widows and minors. If all their property is forcibly confiscated without compensation, what situation will they be in? Furthermore, not all property owners are rich. Many are poor or belong to the lower middle class. Even if the policy of compensation or exchanging one property for another of similar value is not accepted, those who cherish genuine love for humanity will take a sympathetic view of the plight of those who find themselves in difficulty due to nationalization, and will act accordingly. A monthly pension or a lump sum should be allocated to old people, invalids, children and destitute women. Opportunities to earn a decent livelihood must be provided to all those, young or middle-aged, who are able-bodied and healthy, if they have no alternative means of support. Such employment opportunities should take into consideration their abilities as well as their needs." (3)

Horrors of French Revolution should not be repeated

A similar situation is happening now, as occurred in the pre-French Revolution era, whereby a minute portion of the population controls all the wealth and the masses are starving. This type of economic polarisation is occurring today. Should a similar type of revolution happen in this present era, then certain blunders must not be repeated.
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Unfortunately, during the French Revolution, when the people revolted against the monarchy, all the exploiters and their kith and kin were mercilessly killed - including the king and queen, their advisors, the high priests, the noble class, as well as their elderly parents and young children. All suffered miserable torture during the bloody uprising.

Now, in this vaeshyan era, a similar mistake should not be repeated. When, due to a rise of social consciousness, the common people take aim at those capitalist exploiters, then it is imperative that they do not unduly harm or punish those ruling exploiters, their confidants, nor the elderly parents and / or young offspring of such exploiters. Just as patients suffer in different ways - physically or psychically etc - we should treat capitalists as patients who suffer from a psychic disease. Sadly, they goaded their infinite (psychic) desire toward finite (physical) things. We should help cure them of this ailment. That should be our aim - not to harm them.


Conclusion

All should be cared for and given scope to participate in the new social order. No one should be persecuted, banished, or killed. Rather, once rectified of their capitalistic tendencies, they should have the opportunity to pursue a proper social life. This type of humanitarian approach is essential.
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Prout philosophy states, “We are to fight capitalism and not the capitalists. We are to wipe out this ism from human society because this ism is paralysing humanity. The capitalists are suffering from a sort of mental ailment, and it is our foremost duty to radically cure them by diverting their physical thirst towards psychic and spiritual pursuits.” (4)

In Him,
Sukhadeva

The above is our Prout policy as given in "Human Society - 1." If you are interested to learn more then read Prout in a Nutshell parts 1 - 21.


Cunning exploitative strategy

Prout philosophy states, “Psycho-economic exploitation is the latest form of dangerous and all-devouring capitalist exploitation. It is a special type of exploitation which first weakens and paralyses people psychologically in various ways, and then exploits them economically. Some of the methods of psycho-economic exploitation include, first, the suppression of the indigenous language and culture of local people; secondly, the extensive propagation of pseudo-culture, exemplified by pornographic literature which debases people’s mind and particularly undermines the vitality of the youth; thirdly, the imposition of numerous restrictions on women, forcing them to be economically dependent on men; fourthly, an unpsychological education system with frequent political interference by vested interests; fifthly, the negation of dharma in the name of secularism; sixthly, the balkanization of society into numerous castes and groups; seventhly, the damaging of society by the use of unnatural and harmful methods of birth control; and eighthly, placing the control of different mass media, such as newspapers, radio and television, in the hands of capitalists. Both intellectual exploitation and psycho-economic exploitation are great dangers to the human race today.” (5) 

References
1. Human Society - 1, Social Justice
2. Human Society - 1, Social Justice
3. Human Society - 1, Social Justice
4. Prout in a Nutshell - 5, Discourses on Prout
5. Prout in a Nutshell - 13, Capitalism in Three Spheres

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section 2: Important Teaching ==

Humans: when tail disappeared

Ananda Marga philosophy states, "In that era people used to live in trees. They used to secure themselves to the tree or the tree branch with their tail so that they would not fall out of the tree while they were asleep. Later on, when human beings began to build temporary dwellings in the trees, the possibility of falling out diminished. Naturally, since the need for a tail diminished, the tail became smaller. Later still, when human beings learned to build permanent dwellings on the ground the need for a tail completely disappeared. Since there is no need for a tail now, there is no tail. The need for a tail disappeared some hundreds of thousands of years ago. There is, however, a truncated bone at the base of the backbone which is a carryover from that past time. It is present in the fetus while it is in its mother's womb. Thereafter the tail does not grow in proportion to the rest of the body. By the time the human child is born the tail is no longer outside the body. A somewhat similar thing happens with frogs. The tadpole has a tail but when it gets bigger it falls off. This all happens in the path of emanation." (1)

Reference
1. Shabda Cayaniká Part 1, Disc 1

*        *        *

The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.

*        *        *

== Section: Important Teaching ==

Beware of this type of desire

Ananda Marga philosophy guides us, "There are seven kinds of luminous bodies: yakśa, siddha, gandharva, kinnara, vidyádhara, Prakrtiliina and videhaliina. They are categorized according to their respective psychologies. Suppose there is a very elevated person who often ideates on the Supreme Consciousness, but who has some greed for wealth. He does not, however, express it openly to the Supreme, nor does he even think of it directly. He thinks indirectly, "Oh, since I am a devotee of the Supreme Consciousness, He will certainly give me enormous wealth and make me immensely rich." Those who harbour this sort of covert desire are reborn as yaks'as." (1)

Note: Yaksas are one type of degraded being - i.e. those unfortunate ones who cannot get human framework because they are under punishment. Only after extreme punishment, after exhausting so many negative samskaras, may they again get human life. Once they attain human form they will need to get tantric initiation, adhere to the code of yama and niyama, and do maximum sadhana. Then after much effort, only by His grace, may they get moksa. So theirs is a long and arduous journey as they must suffer for millions of years. That is why meditating on money is very bad.

Some sadhaka businessmen and money-minded sadhakas who are indulged day and night in money matters will suffer in this way. They will be degenerated into yaksas. After facing punishment for millions of years, then who knows on which planet they may get the opportunity to live human life and do proper work and service. But if they again indulge in money matters, they will become yaksas (degraded beings) and this cycle will be repeated. They will spin round and round in this torturous pattern.

That is why Baba warns us that when one has a human body then the goal must be Parama Purusa - not money.       

Reference
1. Yoga Psychology, Are Ghosts Hallucinations?

== Section: Important Teaching ==

External rituals cannot bring spiritual gain

Here Baba condemns the use of such dogmatic malas and rosary beads etc.

Ananda Marga ideology states, "I have said it before and I say it again, that Sádhaná means fight against Avidyá. This fight is internal, not external. External or ostentatious fight will achieve nothing. In such a fight one's entire capability culminates in the acrobatics of dressing and decorating of one's exterior with málá (a rosary or string of beads for saying prayers), tilaka (a conspicuous mark between the eyebrows with sandalwood-paste or vermilion, jholá (a little sack for the rosary) and candan-chápa (or the mark of sandalwood paste on the forehead, arms and chest). Instead, spiritual aspirants have to fight against their inner, base propensities, and when they will wear the crown of victory, they will then realize that there is absolutely no difference between them and Brahma – they have become Brahma Himself." (1)

Reference
1.  Subhasita Samgraha - 3, The Intuitional Science of the Vedas – 6: Avidyá

== Section 3: Links ==

Recent Postings

• Proper acarya

• Science of nasal breathing

• Firecracker & capitalism analogy explained

• Spiritual reflection

Other topics of interest

• How to advance your dhyana
  

• Those early days
  

• Altered photo ruining dhyana