Vol. 50

Teachings of Shri Mahayogi:

Special Satsangha in Matsuyama, Japan

True Freedom and Bliss

The Biggest Aim in Life

Independent Self-Existence

Serving the People Who are Close to You

The Four Noble Truths

Awakening into True Existence

Passion and Action Without Contradiction

Cultivating One’s Fortitude

The Filial Relationship and the Relationship Between Guru and Disciple

Testimonies from Actual Practitioners

The Time for Practicing Asana




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Teachings of Shri Mahayogi:

Special Satsangha in Matsuyama, Japan

Translation of Satsangha
May 19, 2018
Matsuyama Yoga Circle, Matsuyama

It is the first day of Satsangha during Shri Mahayogi’s visit to Matsuyama in May. The rain from yesterday has washed the earth, and the crisp sky expands across the vista without a single cloud in sight. The Matsuyama Yoga Circle is packed with many participants. Some are silent as if they are facing their own minds, while others are filled with expressions of joy at the highly anticipated reunion with Shri Mahayogi. Some are overwhelmed to tears. Each and every attendee is waiting with anticipation for the arrival of Shri Mahayogi.

Shri Mahayogi enters precisely at the time designated for the Satsangha to begin. When the greetings end, Ms. Tamai, who is sitting right across from Shri Mahayogi, immediately begins by asking a question with a very serious expression.

True Freedom and Bliss

Ms. Tamai: What exactly is true Freedom?

MASTER: Literally, it is a lighthearted and unrestrained condition in which one is not fettered by or attached to anything. Everyone must be seeking freedom [at one point or another]. In most cases, the mind wants something, and when it gets what it wants, it may feel freedom. Nevertheless, it doesn’t last long, and until that want materializes, there is a state that is tough and painful, in which that want is unfulfilled and one is not free. You can say that there is nothing that you are fettered by if there is nothing that you desire or wish for. Yet all who are born inevitably become completely consumed by the effort to acquire their desires, whatever they may be. In that way, life is about how you can become free from the sense of not-being-free or the sense of being shackled to the various thoughts that arise in the mind, whether they are related to your studies, your work, your family, or whatever else it may be. After going through many experiences in life throughout the years, one may come to recognize this and acknowledge that it is impossible to live a life that is only in the state of freedom, but rather, there is a constant repetitious cycle between bondage and freedom.

According to the teachings of Yoga, Lord Buddha, or other such beings, as long as the mind has some sort of thoughts or intentions, it cannot get away from them. So, by correctly discerning these, seek true Freedom. True Freedom exists. When the mind is extremely calm and no longer getting confused or disturbed by anything, one comes to know that a state of fulfillment, which is happiness and true Freedom, exists there. In that sense, everyone is seeking Freedom, and it is something that anybody can definitely find within themselves. Indeed, you can say that truly, Yoga is learnt and practiced in order to realize Freedom. (Smiling) Freedom is, in fact, already there within you.

Ms. Tamai: (With tears) Thank you very much. (She then folds her palms together.)

(Ms. Dazai starts to speak. She expresses gratitude to Shri Mahayogi for the advice she received two years ago about caring for her elderly mother. She shares how Shri Mahayogi’s words—“There is no need for words, there is no need for love, just serve” 1—have been her anchor since then as she has served her aging mother, and how she was able to serve until the final moments this past January. She had also asked about her attachment to money, and had received the following words from Shri Mahayogi, “How can you waste [so much time and energy being attached to money] when you have such treasures right in front of your eyes?!”)

Ms. Dazai: Whenever something happens, I always try to recall the words about “how can I waste?” Nevertheless, I haven’t quite been able to shift my focus onto the treasure in front of my eyes that you told me about. And when I think about it, I’m not sure if I understand what that means. Do I need to find precisely what the treasure is?

MASTER: It is related to the previous question regarding freedom. Freedom is, in other words, Bliss—Happiness that is indestructible is called Bliss—that state filled with such Joy is the true nature of that mountain of treasure [in front of you]. So then where is it? (pointing to his chest) It is within you, within your chest. It’s not the mind, but it can be said to be the Soul that exists deep within the mind, or it is also expressed as the Pure Spirit. Or, Absolute Consciousness. Either way, that treasure is there within you, it is unequivocal, indestructible Eternal Existence. Therefore, by learning about It, and further, by practicing Yoga and meditating, you can experience It. I want you do to that. So from now on think firmly about that treasure, which is the Truth, and meditate on It.

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1 “There is no need for words, there is no need for love, just serve.”

During the Satsangha on December 8th 2018, Ms. Wakase asked Shri Mahayogi a question about the above words that Shri Mahayogi spoke.

Ms. Wakase: I read the part where Shri Mahayogi said, “There is no need for words, there is no need for love, just serve,” in the Satsangha from Matsuyama in Paramahamsa 130. I was a bit surprised by Shri Mahayogi’s words “there is no need for love” because I have supposed that serving has love as its precondition. Would you teach us about this in more detail?

MASTER: The word “love” is merely a word. Its concrete form is service.

Ms. Wakase: That means that even though you say [the word “love”], it is just a word.

MASTER: Right, it is meaningless. Even if you do not say [the word] “love,” if you are kind and serve, or if you act devotedly, (smiling) that itself will be filled with love.

Ms. Wakase: (Joyfully) I understand. Thank you very much.

Ms. Yamamoto: Do you mean that that love is not at all related to the emotion that we have towards love?

MASTER: What do you mean by “the emotion that we have towards love”?

Ms. Yamamoto: What is it...perhaps a thought or...in the case of service, I suppose that when we serve, the emotion of love is added to it... But because emotion is a pain-bearing obstacle, it is not necessary—is this what you mean?

MASTER: (In a strong tone of voice) Why do think of love as being so calculating? It is not necessary to define love as this or that, is it? You all may think the word “love” is something so grand, a great word—that is an illusion. It is the trick of the word. In the absence of the word love, the act of love is possible, and that is rather the real thing. Do you need to act while saying “this is love” (all laugh)? Do you understand? So what I am saying is that, as long as you are saying “love”, in this world it comes with the other side—its shadow, hatred and the like. Therefore, if you want to dismiss hatred, you must dismiss love as well. Then, unconditional, pure love is born. Because, Truth is Love itself. Therefore, there is no need for words, there is no need for anything, [even love].


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The Biggest Aim in Life

Mr. Fukami, who is participating for the first time, asks with a serious expression, “Please teach me the purpose of life and the method to realize it.”

MASTER: The aim of life is to realize the Truth. Then what is that Truth? It is your true Self; [so the aim of life] is to realize your true Self. Now, “Life” is a big concept. Who is it that is living? Surely everyone will answer, “[It is] I.” Then, who is that “I”? What is the identity of this “I”? Then, various answers are found. I’m a student, I’m a woman, I’m a man, I’m a husband, a wife, a company employee, this and that and the other. These are all merely indicators of a state, a condition that is based on the temporary process of experiencing something right then. However, within that, there must be an unchanging consciousness that is the “I.” Even so, when you ask who that is, the answers tend to be relegated to mere indicators. That is a big mistake.

What exactly is the “I”? It is neither male nor female, neither child nor adult, nor is it related to age. It signifies the existence of the “I,” that very consciousness itself. Everyone definitely has it, even now. This “I” does not assert itself, by saying, “I am me.” The mistakes come because the meddlesome mind thoughtlessly states, “I am this way, I am such and such a thing.” This is the most important point, that this “I” is the only Reality, and as previously mentioned, it can be referred to as the Soul, the Pure Spirit or the Eternal Existence. The world [and everything in it] comes into being, changes, then everything disappears in the end. This body, this mind, change from moment to moment, and they will eventually disappear. But there is one thing, which is within all things that perish, that will itself never perish. That is the Soul—Existence! And everyone is a manifestation of that Soul. To know this Truth is the greatest, and truly the only aim of life. As you learn this accordingly, at the same time you will come to understand the workings of the world, of the mind, and of many other things. And then the feeling of seeking only what is Real, without being caught up in worldly matters, will grow stronger. As you gather and concentrate those thoughts for that purpose through learning and meditating [on It], you will come to realize It. (With strong encouragement) You must realize the Truth, which is the aim of life—that Existence!

Mr. Fukami bows deeply. There are tears welling up in her eyes.

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Independent Self-Existence

Ms. Yamauchi, who has been attending class for about one month and even practicing at home, asks a question in which she explains that her daughter has just given birth and will be returning to live with her. However, she is apprehensive about her daughter moving back in as their relationship has not been very smooth.

Ms. Yamauchi: I came to attend the Satsangha because although I think that I have to accept things as they are, I would like to learn what the concrete attitude is that I should have as I deal with her.

MASTER: Whether you are a parent or a sibling, there are variations in character and personality, so one cannot help but react to these. However, that is not a good thing. So, it is necessary to overlook this when it comes to superficial things and minor mistakes, or in other words, be tolerant, and become the vessel with the greater capacity. In order to accomplish this swiftly, you must believe that (emphasizing) there is the same divine existence within your daughter and your grandchild, as well as yourself—this is indubitable—and try to see That. Through practicing this, gradually you will come to not be bothered by external matters, thus your relationship with her will eventually proceed more positively and more smoothly.

Ms. Yamauchi: That means that everything is really up to me, up to my attitude.

MASTER: Yes, it is. And such positive changes will surely yield positive effects for others. Your change is eventually bound to change others.

Ms. Yamauchi: I understand. One more question: a while back, I encountered a certain religion that helped me to concretely remove my resentment and my attachments. So I believed that this religion was good for me and have continued practicing it. But I now feel that this may have been a superficial benefit. What standards and priorities should I base my thinking and decisions on? I have been wavering over whether I should move away from this faith, or continue to practice it along with Yoga. There is a feeling within me that it would be a pity for me to move away from this faith, or there is a feeling of anxiety over feeling that there might be a hole in my heart by doing so. Please teach me, how can I get rid of this thought?

MASTER: Within the various forms of faiths, there is a variety of content and steps. The most common form is just like the phrase, “Man turns to God when he is in trouble,” which is for the purpose of wanting to be resolved of some kind of pain or suffering. [With this, one becomes dependent on something,] which is very common in new religions too, and this is a calculating relationship since this form of faith already seeks something in return to begin with. But the thing is, if you continue to practice this way, then it creates dependency within your mind, and consequently may often create anxiety about what might happen if you withdraw from it, or it can easily create new suffering and worries. You also need to be careful as to whether this [institution] towards which faith is gathered is one with the Truth or not—often some exist simply for the purpose of making profit—so, you also need to be careful about these. That’s a general theory.

MASTER: The teachings of Yoga do not require a specific faith. The Truth is already universal from the beginning. “Universal” means that anyone can share in it and, so to say, enjoy it, just like science. So there is no need to seek anything in return from it—and not only that, it teaches that the Truth is within everyone. It teaches that one must master That through experiencing that Truth, as Independent Self-Existence, which is not dependent on anything whatsoever. Of course, Yoga is not opposed to anything, or any religion, and rather, its content is worthy of being a touchstone for various religions. That is why it is possible to practice it alongside any religion. What is important, and what I want, is for you to learn that there is such a thing as Freedom, or Self-Existence, which is firmly Independent within you, that is neither dependent on Yoga nor religion, and I want you to realize That.

Furthermore, Yoga, over thousands of years and throughout its history, has found ways to deal with and solve various problems. Not only in regards to psychological problems, but to physiological problems and various relationship problems within society too, there are many hints that can be found in Yoga regarding the correct way to understand various situations and also the way to take right actions, so I would like you to keep learning a lot from it.

Ms. Yamauchi: “Neither dependent on Yoga nor on religion”—does that mean that I shouldn’t see things as, “If I do this, then this must result”?

MASTER: That is so, ultimately. In the beginning, there are dependencies, to be honest; since otherwise you cannot proceed without these. But what it means is that there is no need to blindly have faith towards Yoga. It would be good to proceed carefully by cherishing the universal intuition within you and using that.

(After listening to Shri Mahayogi’s words with nods and an expression of conviction, Ms. Yamauchi spoke her gratitude to Shri Mahayogi.)

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Serving the People Who are Close to You

Ms. Ono: I have made it my ideal to become one who only acts through love and joy. I thought about what I need to do in order to attain my ideal, and I concluded that I should eliminate the desire of wanting to be loved, and simply do nothing other than love whoever is in front of me. Yet, it’s not so easy, and I’m always failing to do so, especially with my husband. (Everyone laughs.) May I ask how should I proceed?

MASTER: (immediately with a light tone) Well then, think (emphasis) especially of your husband as God and serve him. Without exception. That will solve all problems. (In a sweet mood) Love and Joy are truly the Soul, or to put it in other words, God. Everyone is That; even so, the closest people, especially family, spouses, parents, children, and siblings, may appear to be the most demonic and diabolic from the perspective of the human world (everyone laughs). So, once again, in order to remember that they too are God, serve them through your actions without any unnecessary thoughts. Please do that.

Ms. Ono: (gazing at Shri Mahayogi with an expression brimming with joy) I understand. I’ll surely do my best. Thank you very much.

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The Four Noble Truths

Mr. Kono: I still don’t quite understand the words that the Lord Shakyamuni Buddha said: “Everything is suffering.” I don’t suffer all the time throughout the year, and there are things that are enjoyable. When I look around, it appears to me that I do see many people who are half-decently happy. In The Universal Gospel of Yoga it says that “even momentary happiness bears pain.” Please teach me, what is it that all these words imply?

MASTER: This too is a common teaching and also the way of thinking in Yoga. If you look carefully, everything in this world ends in suffering. The content of that suffering is—aging and sickness, which most people will likely experience, and eventual death, which is an inevitable fact. One dies simply because one is born, one has to die, that is to say, birth, aging, sickness, and death are or will be sufferings that are unavoidable by most, and the fact is that everyone inevitably feels that way [when going through it].

Further, there are four additional causes that lead to suffering. One has to separate from one’s loved ones. It can be a physical separation or a psychological separation or departure, breaking up, or a parting of hearts...there are various ways of separation, but whatever they may be, this is the suffering of separation from one’s loved ones, which [must happen] in spite of the fact that one loves them. On the other hand, there are people whom you can’t help but hate or whom you find it difficult to deal with in the world. It’s commonly seen in relations amongst colleagues or family members. The closer the relationship, the more often we hear about these problems. However, no matter how much hate you have towards these people, you have to be with them all the time—this is the suffering of being in these situations. And it’s not always possible to be granted what the mind wishes. Neither is it possible to get everything you desire, nor do everything you want. This is the suffering felt when the things the mind wants are not being actualized, or things don’t go the way the mind wants them to. And another one is that everything that constitutes one’s own mind or own body, including memory and thoughts, are all full of impurity, and there is nothing that is perfect. They are all constantly changing, and at times they may be good, but they often cause sickness, they cause anxiety, they cause one to be tortured by various memories—they all inflict various sufferings. This is the suffering that is already inherent in the mind and the body.

Then an inquiry arose that took this even further: are these [sufferings] inevitable, or can they be eliminated? If they were to be eliminated, how could that be done? That is to say, further inquiry leads to making an effort to eliminate them by analyzing the cause of suffering. What this inquiry indicated was that the cause of suffering is the memories inherited from past lives, called karma, or actions arising as a result of these memories, and the experiencing of the resulting enjoyment or suffering. Then [following that line of inquiry], how was karma created? As the cause of karma was examined, pain-bearing obstacles were found there. As the content of the pain-bearing obstacles was unraveled, ignorance was found to be the initial cause. Ignorance is an error of the mind: the mind, not knowing the Truth, believes in things that are not the Truth as if they were the Truth. And that is called ignorance. For example, neither this world nor your own body are eternal. Even so, the mind believes that they are eternal. And, believing that acquiring things in the world will make you happy, you may struggle hard to get something. Nevertheless, that is temporary, that itself changes, so even if you acquire those things, the next day will be different again. That endless cycle becomes suffering too. More than anything, that existence which believes it is the “I” is wrong. As I mentioned today too, the mind says “I” but the mind is not the true Self. The consciousness deeper within, in other words, the consciousness that witnesses the mind—the mind is something that is being witnessed―that consciousness that witnesses the mind is the real identity of the true Self. Not knowing that this is so is itself ignorance. In the mind there is a thing called ego, and this thing mistakenly asserts itself as the “I.” Therefore in reality, the ego is not the “I.” That is really a very big mistake.

[Lord Shakyamuni Buddha taught that] by eliminating these kinds of mistakes, you will realize the inherent state that was already there originally, which is filled with peace and bliss—Lord Shakyamuni Buddha called It Nirvana [the state in which the fires of the pain-bearing obstacles have been extinguished]. It is also called Satori. That is the state of Truth. The concrete teachings of what one actually must do in order to actualize It has been taught through eight methods, the Eightfold Noble Path. On the Path, it is taught that one must learn the Truth and act according to the Truth. If you follow ignorance, then you accumulate karma and bring about suffering as a result; but if instead you act according to the Truth as your guiding principle, then you will not make mistakes, or you will gradually make no mistakes and you will be filled with true Joy at all times. Because It already exists within you. That is what he taught.

Straightforwardly speaking, these are “Suffering-Aggregated Cause-Nirvana-Path,” [The Four Noble Truths]. Suffering refers to, “everything is suffering.” “Aggregated cause” refers to the aggregated causes that create suffering, and the ignorance mentioned earlier is its root cause. Nirvana is the state in which confusion and suffering are eliminated, which means that they are extinguished. It is the state of tranquility and bliss. The Path is the method, the teachings and the learnings to reach this goal. This was said to be the first teaching of the Lord Shakyamuni Buddha. It has commonalities with the teachings of Yoga, so it can be said to be the fundamental framework in order to realize the Truth. In other words, suffering is compared to sickness. It can be said that suffering is the sickness of the mind. When the mind is sick, inevitably there is a cause. Whatever is in the mind—“this is what I was thinking, this is what I was feeling, I did this, I did that”—this attitude of the mind brings about suffering. But originally, the condition of the mind is healthy, so all you have to do is to work to quickly regain that condition—first you need a prescription for the remedy—and that is the Path. That is why Lord Shakyamuni Buddha was described as “the greatest doctor.”

(Shri Mahayogi explained the whole picture of the fundamentals of Buddha’s teachings. Immortal words of Truth filled the hall.)

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Awakening into True Existence

Mr. Nakashiro, who is recovering from a serious illness, asks Shri Mahayogi a question, squeezing it out word by word, while still speaking with a firm voice.

Mr. Nakashiro: Earlier, you mentioned that It is already there. Is It something that’s physical, or is It a thought?

MASTER: Truth is not something that is an object. (Mr. Nakashiro: Is it a thought?) It is not a thought either. It is beyond thought. However, It exists! It can only be said that it simply Exists! And also, the only thing that has the right to say that it Exists, is It alone. (Further emphasizing) Only It Exists!

Mr. Nakashiro: Then, the world that I think I can see and in which I think that I exist, is actually fake?

MASTER: Yes, it is. It is a temporary phenomenon. That which Exists remains the same and does not disappear for all of eternity.

Mr. Nakashiro: So does that mean that I need to shift my notion of “existing,” and find That?

MASTER: Yes, it does. As long as the mind is thinking of this and that, you cannot find It. It is like those thoughts themselves hide It, so to speak. Therefore, eliminate all intentions within the mind, that is, make it transparent and empty. Then, the Existence itself that was already Existing, emerges on its own. The one who realizes it is you, yourself.

Mr. Nakashiro: That is the true Self?

MASTER: Yes, it is. (Mr. Nakashiro: I’m looking forward to that.) Without a doubt, anyone can realize this! Because everyone is That! All you have to do [to realize That] is to truly still your mind, and that’s it. When you come to the state in which all anxiety or suffering is given up, and you no longer yearn for your wishes and hopes any more, [meaning] the mind doesn’t want anything—in such a state in which the mind becomes truly and completely empty, then suddenly That awakens. Just like that. Naturally, there are necessary tasks that you need to perform for your work and family in daily life. However, you just have to attend to these with a light attitude, without having particular attachments or prejudices. It is important not to drag them out. [While living your life and practicing this way,] if you can still keep your mind light, as if it were empty, then that is really the chance, in other words, the right timing to realize that Awakening.

Mr. Nakashiro: Does that happen suddenly?

MASTER: It comes suddenly. Because It is at a totally different level, that is to say, a totally different dimension compared to the mind. In a way it is just as if the activities of the mind obstruct it, so to speak; so once the activities of the mind are stilled and restrained, then something else entirely different will appear with a bang. That is why I always express it as being just like waking up in the morning, because until then, you’re dreaming. But once you wake up, the world inside the world of your dream disappears instantly. At the same time, you understand that it was a dream. The newly awakened consciousness is tangible right then and there. Awakening is exactly like that. Indeed, it is very similar [to waking up in the morning].

Mr. Nakashiro: I’ll do my best.

MASTER: Yes! Truly, you never know when it may come. But it’s important to be prepared, so in that sense, the preparation is to clear your mind’s baggage daily.

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Passion and Action Without Contradiction

Ms. Takeda: Five years ago, Shri Mahayogi told me, “You have too many holes [that are unguarded] (everyone laughs). I believe that I have been making many efforts to close these holes, yet I still am full of holes, and I haven’t really changed from five years ago—I feel that this may be causing me to not be able to make progress. Then, the realization came to my mind that this had to do with making my deeds, words, and thoughts conform with one another. Will you please teach us about that?

MASTER: Thoughts, words, and actions cannot contradict each other. Even though you have certain thoughts within your mind, you do something else, or even though you said one thing, your feelings are different—that is not good. Therefore eliminate these contradictions and bring them all into alignment. Simply put, that is all it is. Having said that, it is so crucial to act without having any contradiction between thought, word, and deed.

Ms. Takeda: For example, in our daily lives, there are many scenarios such as cooking, washing our faces, cleaning or dealing with siblings. What are the important scenarios?

MASTER: As for these activities, as long as you are performing them without contradiction between thoughts, words and deeds, then that’s fine. This is not about which scenarios are important. It would be good if you can naturally perform and handle them truly without having unnecessary thoughts.

Ms. Takeda: During meditation, I lack the sense of concentration. It doesn’t seem to gather enough to be able to concentrate strongly [toward one thing].

MASTER: The lack of concentration indicates that there is a lack of passion.

Ms. Takeda: I see. So, I need to heighten the passion for Satori or to love God more?

MASTER: Right.

Ms. Takeda: I will refrain from asking how to heighten my passion (everyone laughs).

MASTER: It all boils down to this: you must confront within yourself, do you really want to seriously learn the Truth and earnestly realize It, or if you [think that you] have faith in God, then do you really love God?

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Cultivating One’s Fortitude

Ms. Mitani: Recently, I finally started feeling that I want to live my own life to the best of my ability, but then I began to be tested. For example, someone bragged to me about their quality of life, and then each time I got jealous or bitter, which made me feel depressed about my own situation and subsequently I became very disappointed in myself for having reacted in such a way. Also, I am helping my elderly parents financially, and when it comes to money, I think of it as an offering, but I get tired of their constant demands no matter how much I give. Do I always have to help when I am asked for help?

MASTER: (with a gentle tone) Based on what you have mentioned first, it is important that you cultivate fortitude. (Ms. Mitani has a sudden realization and begins to shed tears.) To do that, you must believe in yourself. Believe in yourself, and then make yourself stronger. Learning Yoga and practicing asana and meditation will directly help you with that. As you become stronger, you will no longer be fettered by problems like those you have mentioned. But from listening to your story, I think that you’re taking care of your parents well. Unless you are asked to do some completely unreasonable demand, though you don’t need to wear yourself out, please do continue to attend to and provide service to your parents as much as you can, with the attitude of selfless service.

Ms. Mitani: (wiping away tears) Thank you very much.

MASTER: Be strong. (Ms. Mitani: Yes.) There are so many people learning Yoga here today. Your senior disciples have been practicing and have gone through various major and minor life experiences like you, and I’m sure you will have some good opportunities to see or hear about their good examples. (Gently) So don’t worry.

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The Filial Relationship and the Relationship Between Guru and Disciple

Mr. Kono: Is there a difference between the serendipity of Yoga, in other words, the connection one has to the Guru and the connection one has to the gurubai, and the so-called relationships that occur within normal society, such as marriage and romance?

MASTER: Yes, there is. For example, take the filial relationship, how is the connection between parents and children formed? Through understanding how the law of karma works, you will understand this.

Everyone is repeating many lifetimes, which is called reincarnation. The effects of whatever the mind gets attached to, or the results of the actions, whatever they might be, which is the consequence of good, bad and all kinds of actions—good actions get rewarded with an enjoyable, happy life, and bad actions are given suffering—such a life comes as the result. One is born again in order to experience this. [Figuratively speaking,] it is as if the soul or the mind who has left the body searches for the conditions that are suitable to fulfill karma, then chooses the parents and the appropriate environment to bring its own karma to fruition. Therefore, the relationship between parents and children is only formed for one lifetime, and that link is formed through karma. Once this lifetime is over, you may match up with a brand new family.

In the scripture called Bhagavad Gita, Arjuna, a disciple, asks Krishna, his guru, who is God, the following: “What will happen if I learn and practice Yoga in this lifetime but don’t reach completion?” Krishna answers, “You will never lose the fruits of what you have learnt or practiced.” It means that in the next lifetime, you will continue to walk towards deepening yourself on the path, in an environment where you can continue from the past. Therefore you can consider the attitude of the mind and the various attachments you have throughout your lifetime to be what makes the cycle of reincarnations move. You can also understand that various relationships, situations and conditions in the world, too, are provided to bring each one’s respective karma to fruition. At the same time, they’re also a cause for creating new karma. If you let ignorance, pain-bearing obstacles, or attachments stay as they are, then they will continue to increase more and more and create more causes that will create results. Therefore, you must reform your own actions, and instead of following errors, which is ignorance, learn the Truth and follow the Truth by acting based on the Truth. If you live this way, then no matter what situation you’re in, or how the situation is that you will start from, things will continue to improve, and even if you do not perfect it, you will surely be born into a much better environment [to continue your path] in the next life. This is basically what the relationship of the parent and child is and the cause of it.

Gurubai are the group of people who learn the Truth together like this. In this relationship, the guru is likened to the parent, and the disciples are likened to the children. The Truth is Eternal, and the guru is destined to lead the disciples to the Eternal True Existence; therefore in this sense, this relationship is not just for one-lifetime. You can say that it is a relationship that stays until one attains Eternal Satori. It is understood that the gurubai are siblings in this context. When one realizes Satori, the boundary between the guru and disciple disappears. (Brings palms together) Because it is One. Until then, they are temporal forms.

This was a very active Satsangha, with newcomers proactively asking questions. Shri Mahayogi, who empathized with each person’s mind, removed their suffering and guided them to Truth, and was indeed the greatest doctor, like Buddha, giving prescriptions to those participants in need. The participants were given encouragement, their minds have been eased, their passion is now heightened, and they are filled with the drive to walk on the path of Yoga. After the event of the Satsangha ended, the atmosphere was filled to the brim with bright smiles of everyone sharing in joy.

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Testimonies from Actual Practitioners:

 

The Time for Practicing Asana

by Sadhya
November, 2017

When I first met Shri Mahayogi, I had already been practicing asana with another school. Over the course of about 8 or 9 months prior to that, this practice had intensified to the point where I was attending classes or practicing at home nearly every day.

I had attended a Vipassana meditation course, drawn to it by the tears and transformed faces of practitioners who were introduced to it in a prison in India. During this course it was standard to rise at 4:00am and immediately practice meditation. This was a discipline that I enjoyed very much right away and had since incorporated into a daily routine. I had always been a morning person and enjoyed rising early. So naturally when it came to finding a time to practice daily asana, this time seemed best for me.

My schedule was as follows:

- Wake up at 4:00am

- Begin practice at 5:00am

- Asana until about 7:00am

- Meditation until about 8:00am

Then when pranayama was added:

- Asana until about 7:00am

- Pranayama until about 7:30am (it took anywhere from about 20 to 40 minutes depending on how I was practicing it and as the breath became longer)

- Meditation until about 8:30am

Indeed, I spent roughly three and a half hours daily on sadhana. After that I would go to work and go about the day. Morning time always worked well for me because I knew that if I practiced sadhana first thing, there would be nothing that could come in the way of it. I already knew that sometimes I might feel tired or have a headache by the end of a day and I didn’t want to not practice because of that. And, additionally, I much preferred the feeling of practicing on a very empty stomach (after a night’s sleep) and not having to worry about how much earlier I had eaten something.

This was how I thought about it in the beginning. However, as I continued and became established in a daily practice and became more aware and conscious of the effect of asana, I came to feel that this was the ideal way to begin the day. Perhaps I became more sensitive, when I would first wake up, I would feel that the prana in the body was unsettled. (Not that I ever really named that feeling as having anything to do with prana, it was just what I knew from what I felt). It was almost as if there was something reverberating or vibrating subtly within my whole being. Asana would settle this immediately and I would feel quiet inside after. But on days when I practiced in class at night, I would feel a clear difference in how I started the day and in how settled, grounded or clear headed I felt. Although I would have a good effect from asana after class at night, and in some ways I would experience that quite differently than the effect from the morning practice, something would happen when I would sleep...the prana would unsettle by morning and again I would feel that internal jitter or buzz.

Of course on days that we had class I would schedule the day and meals accordingly.

Rising at 4:00am everyday was not always easy. Sometimes I would feel very tired and I would convince my mind by saying, if you get up and practice now then, if you are so tired, you can rest or go back to sleep after. But even though I used this as a little trick on occasion to get myself up, I cannot remember a single time that I actually went to sleep after practicing. Asana never failed to transform everything! It was far to invigorating and fascinating.

I would become very awake, very alert, very invigorated—sleeping or resting was not a thought that crossed my mind. That being said, I never felt like doing too much after asana either. I didn’t feel like moving around much, I had no desire to go outside, I didn’t want to be around anyone, or have to talk. I would remain in a very internal and quiet space for sometime after asana and I would want to remain there for as long as I could.

Eventually, as my job changed and my work schedule came to be much more demanding, I had to modify the time I spent for asana and meditation. The first year I started teaching middle school, I lived about one and a half hours from my work. In the beginning, I shifted my asana and meditation practice to night time, starting around 10:00pm, but after the first couple of months, the demands of the job became much more and the work was never finished. I could no longer guarantee that I could stop in time at night to practice, the work and amount of time it would take me to prepare was unpredictable. So I went back to morning practice. I felt that if I cannot sustain a night practice, then I should finish my work at night, then get up earlier and practice before I go to work. This way, there are no excuses. So, for the remainder of that school year, I woke up at 3:00am everyday so that I could prepare a quick breakfast and lunch to take with me, and then practice before leaving. (Around this time I was most often going to bed around 11pm and waking at about 3am). My morning practice was predominately pranayama and then a short meditation. Then, Friday nights became the wonderful night when I would again do a full practice of asana and mediation. On weekends I would practice in the morning. Once that school year ended, we began working directly on the final editing and proof reading of The Universal Gospel of Yoga. During this time we would often work morning and night. I did not always practice many asana during this time, but I did wake up before everyone each day to practice pranayama and meditation. I tried to wake up early enough to be able to practice and still have time afterwards before we would all have breakfast together. Of course there was no set schedule so each day I had to figure out depending on our activities for that day.

After that, gradually my practice shifted away even from pranayama and really mainly towards meditation. My work schedule became so intense and demanding during the second year of teaching that that really seemed like the most I could do, especially since we were still working on the Gospel and were publishing Pranavadipa. My practice was really shifting much more concretely away from making time for asana to making time for meditation and work of the Mission.

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