Science Behind

Date: Tue April 10 2012 21:17:32 -0400
To: am-global@earthlink.net
From: Arati
Subject: Science Behind

== SCIENCE BEHIND ==

Namaskar,

Baba says, "As a result of practising a special type of Tantra, people attain the yaks'in'ii siddhi. (Such people are known as yaks'in'ii siddhas -- sa'dhakas who have attained a type of occult power.) These yaks'in'iis* work under the instructions of the siddhas, and provided that some rules and regulations are not violated, they abide by their instructions. Usually the yaks'in'iis cannot be induced to perform any evil deed. They have no influence in the supernatural and spiritual spheres -- their influence is primarily exerted in the physical sphere and to some extent in the psychic sphere. They follow the yaks'in'ii siddhas like a shadowy image, and very often can be found moving on walls or inside rooms like black shadows."

"The system of performing sa'dhana' on various deities is not exactly the same as this, but somewhat similar. Deities like shadowy figures also become visible through this practice. Although this sa'dhana' is different to some extent from the sa'dhana' of yaks'in'ii siddhi, the psychology in both is the same. All the systems of Ka'lii siddhi, Durga' siddhi, d'a'kinii siddhi, yaks'in'ii siddhi, etc., are different in practice, yet they are similar theoretically." (Discourses on Tantra - 2, p. 242 & 245)

So the yaksinii is something which has no bodily physical existence. Rather it is just the play or expression of someone's kosa. Because when an avidya tantrika achieves some control over their kosas, then they can make that unnaturally reflect as an image in the form of a yaksinii. And with the help of this yaksinii they can do various things.

For example with these siddhis sometimes they fetch materials from distant places, if that item is available. But one should not be surprised that some ghost or "spirit" is doing the work. Rather this is the work of an avidya tantrika's own mind as they are projecting it outwardly. However after some time these avidya tantrikas lose their power and ultimately get degenerated. Their faces become sunken, black, and crooked like a witch or ghost. So this is one horrible stage. After their demise they turn into iron or coal.

Namaskar,
Arati

Story of The Three Thieves

From: "Karma Rasa"
To: AM-GLOBAL
Subject: Story of The Three Thieves
Date: Tue 29 Nov 2011 22:57:21 +0000

Baba

"Sakal bha'ver a'dha'r tumi, toma'r na'me ja'i go mete..." - P.S. no. 787

Purport:

Baba, You are the base of all ideations. By Your grace I am divinely intoxicated in Your name and song. Within my lonely eyelids I have an incessant desire to get You. Baba, the whole universe is filled with Your form. My mind is resonating in Your tune and melody. In fact, all the rhythms and all the songs have come on this earth to sing Your glory. Baba, the whole sky is filled with Your effulgence. Your august arrival has changed darkness into effulgence. And the iron door of the jail is pulverized into dust. All the dogma has disappeared. The whole universe is filled with Your divine effulgence. Baba, everyone is ensconced in singing Your name...

== STORY OF THE THREE THIEVES ==

Namaskar,
As we all know, Baba uses many stories and analogies to bring His yoga teachings to light. The more familiarity we have with these analogies, the greater understanding we will have of AM ideology.

Here is one of Baba analogies: the three thieves.

Baba says, "An interesting illustration is afforded by the following story. Three thieves, Mr. Sattvagun'a, Mr. Rajogun'a and Mr. Tamagun'a once waylaid [accosted] a man with some money in a dark forest. Though all agreed to pocket the money, Mr. Tamogun'a also desired to murder the man. The other two, however, would not agree to this. Mr. Rajogun'a declared that the man be left alone to fend for himself in the dark. Mr. Sattvagun'a was more charitable. He led the unfortunate man all the way to the outskirts of the city. But after a point on the road he bade farewell and would not go into the lighted street for fear of being caught by the police. Therefore we arrive at the paradox that mukti (i.e. freedom from the bondage of ma'ya') can be achieved not by a fight against [vidya'] ma'ya', but rather through its help." (SS-19)

Note: There are multiple versions of this story. In one of His Hindi discourses, Baba describes how when Mr. Tamogun'a does his job, the other two gun'as keep silent and watch. Why? Because Mr Tamogun'a is more dominant than the other two, at least in that particular case. So the other gun'as are forced to passively observe. And similar is the case when either sattvagun'a or rajogun'a is dominant, then the other two less dominant gun'as primarily watch.

Baba says, "Every object of the world is dominated by one of the three principles – sentient (sattvagun'a), mutative (rajogun'a), and static (tamogun'a)." (YP)

Everything in the manifested universe then is a combination of the three gun'as and whichever gun'a is dominant, i.e. more than 50%, will govern the other two - most of the time.

WHAT DOES IT ALL MEAN (Part 1)

Now let's take a look at this topic and this story from the very beginning.

Parama Prakrti or maya is composed of three binding forces: sattva, rajah, and tamah. This we all know from Baba's various discourses. And those three gun'as, or binding elements, differ drastically in how they affect our human growth and development.

As Baba states in His above story, Mr. Tamogun'a wants to murder and kill us. Here the idea is that when one gets bound by tamogun'a, then one's future is bleak. At that point one is essentially dead due to being so lost in the whirlwind of avidya' ma'ya'.

Baba says, "Viks'epa shakti [an aspect of avidya' maya] means a repulsive force, the force repelling the jiiva from its Nucleus. That is, a jiiva is darted away, is drifted away, from its Nucleus by propensities, by depraving ideas, by depraving propensities." (AV-33)

Thus, we can liken tamogun'a - that aspect of maya that leads one to utter degeneration - to things like drinking liquor, harming others, eating meat, torturing animals, etc. When one is dominated by tamoguna, their degradation is sure.

Many, many non-margiis fall in this category as they are quite satisfied with mundane allurements and lesser tendencies, and altogether oblivious about spiritual life. Within this camp, there are definite degrees. Some are just animals in human form gorged in primal instincts whereas others might be demons in human form as they wish to undermine the welfare of others. That is why Baba paints such a gruesome picture of Mr Tamogun'a in his above story. Because those dominated by tamogun'a get ruined, even destroyed.

WHAT DOES IT ALL MEAN (Part 2)

The middle principle or binding force is rajogun'a. In the above analogy, Mr Rajoguna is not quite as nasty or mean-minded as Mr. Tamogun'a, but we cannot think that rajogun'a is very helpful either. Basically rajogun'a leaves that human being in the dark, left to wallow in his own ignorance.

In the practical sphere, we can think of human beings dominated by rajogun'a as those who chase after name and fame, are bound largely by their ego, and are mostly living for their own self-indulgence. They are neither service-oriented nor interested in higher ideals. Nor though are they plotting another's destruction. Actually, those dominated by rajoguna may do many decent works in life, but those works will still keep one in bondage.

Then we come to Mr. Sattvagun'a. In the above story, Mr. Sattvagun'a is basically portrayed as the hero. He helps the human being get out of the dark jungle and march towards the city. He helps people out of the shadows of avidya maya and with the help of samvit shakti brings one onto the path of self-knowledge.

However, one should not then think that sattvagun'a can then liberate us from all bondages. It cannot. Sattvagun'a itself is a binding principle - it keeps us in bondage.

That said, sattvagun'a will bring us onto the right path. Those dominated by this binding principle will find the Guru, get initiation, have an appreciation for spiritual life, and live a sentient, God-centered life.

Even then a sadhaka who is 65% sentient, 20% mutative, and 15% tamasik may fall prey, on occasion, to the ways of tamogun'a.

So being dominated by sattva'guna is not liberation. Still one is bound and prone to downfall.

Only if one is totally immersed in the thought of Parama Purusa - day and night, i.e. 99% sattvaguna - are they not prone to degrading activities. Then they are still in bondage to some degree (food, death etc), but they have almost zero chance of falling into the muck of tamogun'a.

TWO TYPES OF MAYA

So Baba's story of the three thieves shows us how there are three binding principles that are related with one of the two types of ma'ya'.

Baba says, "In ma'ya' you know there are two things, vidya'ma'ya' and avidya'ma'ya', the centripetal force and the centrifugal force, one helping aspirants in their movement towards the Nucleus and the other driving them away from the Nucleus, increasing the radius from Him. And there are certain functions, certain actional expressions of avidya'ma'ya' as well as vidya'ma'ya'." (AV-3)

Vidya'ma'ya' then is associated with sattvaguna while avidya'ma'ya' is attached with tamogun'a. Rajogun'a is basically a mix of the two.

THE ONLY ESCAPE ~ HOW TO GET LIBERATION

So the three binding principles - sattvagun'a, rajogun'a, and tamo'guna - each have their own agendas and function and keep the jiiva bound to the cycle of life and death. We must not forget that even good and noble actions are binding. Good actions reap good samskaras that then have to be exhausted.

Here Baba describes how maya can deliver one to the doorstep of the kingdom of Parama Purusa, but it cannot grant liberation. For that, one must cross one last hurdle, and to cross that devotion is needed.

Baba says, "Ma'ya' has three gun'as – operative principles through which it works – viz., sattvagun'a (sentient principle), rajogun'a (mutative principle) and tamogun'a (static principle). They work and lie in an ascending order on the road to the Absolute. The sentient principle (Sattvagun'a) has the capacity to take the sa'dhaka very near Him (Nira'ka'ra Brahma) by making the mind more and more subtle. But there still lies a gap between this point and Nira'ka'ra Brahma. This gap is known as bha'va or bha'vasa'gar. This gap can only be bridged with the help of devotion. Thus we see that ma'ya', channelized properly (in its sentient operating principle) can take the sa'dhaka to a point very near Ishvara, from which point the domain of devotion begins." (SS-19)

So there is only one way to free oneself from the three thieves or three binding principles. And that is to develop a link with the Supreme Entity, for only He is beyond the binding faculties. That is what Buddha understood when he sat for his final session of meditation before achieving true realisation. Only by ideating on Parama Purusa can one cross the ocean - bha'vasa'gar - and reach unto Him.

Baba says, "“Your gun'as are countless.” “Gun'ahiina” – an object is called “attributional” when it comes within the noose of the gun'as. But “Since You are beyond the realm of the gun'as, You are not within the serpentine noose the gun'as.” But since You are beyond the realm of the gun'as, You are not within their serpentine noose. So you are gun'ahiina." (AV-4)

Baba says, "The word gun'ahiina means “devoid of gun'as or binding principles”; He is gun'ahiina because how can the Entity who is binding all the creatures in the universe by His own binding faculties, be bound by anything else? Hence He is called gun'ahiina. He is not concerned with the binding faculties, for they all originate from Him." (AFPS-3)

Thus only Parama Purusa is nirgun'a i.e. no gun'as. When we establish a link or relation with Him and think of Him and fall in love with Him, then by His grace we can cross the ocean and reach unto His divine lap. Only He can rescue us from all the three binding principles and grant us liberation. Nothing else in this universe can free us from sattvagun'a, rajogun'a, or tamogun'a.

BABA'S BLESSING

Baba says, "So one must remember that one may or may not attain salvation by dint of one’s own spiritual practices: one will have to depend on His Grace. And because He is one with each and every expressed entity through His ota and prota yoga, He is your nearest and dearest one. You may depend on Him completely, and your dependence on Him is called sharan'a'gati. This sharan'a'gati is the only reply to all spiritual questions. Thus He clearly says,

Api cet sudura'ca'ro bhajate ma'mananyabha'k So'pi pa'pavinirmukto mucyate bhavabandhana't. Daevii hyes'a' gun'amayii mama Ma'ya' duratyaya' Ma'meva ye prapadyante Ma'ya'meta'm' taranti te.

“This Ma'ya' is a dangerous force. The dexterous hands of Ma'ya' create so many problems, and these problems are dangerous: Aghat'ana ghatana pat'iiyasii Ma'ya'. It is very difficult for human beings to surmount the effect of Ma'ya'. But I am there. Those who have resorted to sharan'a'gati, who have taken shelter in me, will easily surmount these waves of difficulties, of worries and anxieties in life. Even sinners should depend upon me – I am here to help them.” U'ta'mrtasyesha'no: He is not only the Lord of heaven, He is the Lord of hell also. U'ta' means hell. So even a sinner of hell should not become mentally disturbed because the Lord of hell is with him. Api cet sudura'ca'ro bhajate ma'mananyabha'k. “Even if the sinner of sinners resorts to sharan'a'gati, to complete surrender, then so'pi pa'pavinirmukta – they will be freed from all kinds of sins”: mucyate bhavabandhana't. “They must attain salvation, for I am the granter of salvation.” (SS-11)

Namaskar,
Karma Rasa

Note 1: ANOTHER VERSION OF THE THREE THIEVES STORY

Baba says, "These three gun'as are like three thieves who lived in a jungle. They once met a gentleman who had lost his way and strayed into the jungle. One thief bound up this gentleman. “Who are you?” asked the gentleman. “I am tamogun'a,” replied the thief. The second man accosted the gentleman and found him writhing in pain. He untied his bonds. The gentleman asked him who he was. He said he was rajogun'a. The third thief [sattvagun'a] met the gentleman and was moved by his plight. “If you go in that direction, you will reach the city, the city of light, of Bha'gavata dharma. We are thieves and cannot go to the city of light, of Bha'gavata dharma.”" (AV-1)

Note 2: ABOUT THE PARADOX

Baba says, "We arrive at the paradox that mukti (i.e. freedom from the bondage of ma'ya') can be achieved not by a fight against ma'ya', but rather through its help." (SS-19)

Although ma'ya' is the force that is binding us, at the same time certain aspects of ma'ya' like samvit shakti lead us toward the path of liberation. Still it has to be noted that by worshiping then one becomes prakrtiliina (a form of negative microvita where the aspirant becomes one with nature. So in the above teaching Baba is guiding us that maya helps us up to a certain point, but it is not the object of ideation that will free us entirely. We must ideate on Parama Purusa.

Note 3: HOW VIDYA'MA'YA SETS UP ONE FOR SPIRITUAL LIFE

Baba says, "Now regarding the vidya' shakti, the concentric force, the centripetal force, the force moving towards the hub of the wave: A man following the path of vidya' shakti naturally will be decreasing the length of his radius, the radius of this Brahma Cakra. The radius will go on decreasing in length. But this vidya' shakti has also got two influences on the minds of individuals, on microcosms."

"Of these two expressions, the first one is called samvit shakti. Samvit means spiritual consciousness, spiritual awakening. A man engaged in bad things all of a sudden feels that “No, I shouldn’t do all these things. No, I should be a good man henceforward.” Such an idea all of a sudden comes in his mind. And this thing, this change of mental tendency, is brought about by samvit shakti of Vidya'ma'ya'. Do you follow? This is what is called samvit shakti. “No, henceforward I must be a good man. No, henceforward I must be a spiritualist. I must not encourage any depraving idea.” Samvit shakti."

"And the second expression of Vidya'ma'ya' is hla'dinii shakti. After a man decides that “Henceforward I will be a good man, henceforward I will be a sa'dhaka [spiritual practitioner],” he gets the krpa' of that Almighty Lord. And after getting His krpa' through some medium he gets initiation. After being initiated he is to move along that spiritual path. That movement along the spiritual path is brought about by hla'dinii shakti." (AV-33)

***************************************
We Should Know & Correct

Baba says, "In algebra the formula (a+b) squared= a2 + b2 + 2ab. This is a well known formula and originally it was invented by Mahars'i Kapil." (SC-8, disc 1, 5 Oct 86 Kolkata)

Note: It is well known that Mahars'i Kapil was born in India several thousand years ago. People commonly think the above formula was first propounded by a western mathematician, but in the above teaching Baba eveals the real fact. This gives the idea those mathematics was highly evolved in that early history of India. Here below Baba tells another important fact regarding Kapil:

Baba says, "The first philosopher was Mahars'i Kapil, who will be remembered and respected for all time." (AFPS-9, 'Geology & Human Civilisation')
***************************************

Sinful Thoughts in Sadhana

From: "Girish Chandra Mitra" To: am-global@earthlink.net Subject: Sinful Thoughts in Sadhana Date: Sun, 03 Oct 2010 06:17:26 +0530 Baba "Toma'ke ca'i a'mi jiivane, a'loke a'ndha're sabkha'ne..." (PS 3238) Purport: Baba, You are my everything. In the effulgence as well as in the darkness, all the time, in all the places-- everywhere, in my life I only desire You. Baba, by Your grace You are mine; You are mine and mine alone. I want to keep You with me always. Baba, please be gracious and remain in my heart eternally. Baba, I long for You in the depths of my heart. Baba, except You, I do not have any other desire. By Your grace You are my shelter & You are my base. Baba, You and I-- the two of us-- will remain in one corner of my deserted heart forever and ever. By Your grace, we will be there together, always. That is my longing; that is my desire. Baba, by Your grace nobody is lowly or insignificant, everyone is Yours. We are all part of one divine family. Baba, those who went away in the past and those who will come in future, I go on telling the tale of their heart: No one is downtrodden and all belong to You. O' my dearmost Baba, Your qualities are endless and You have infinite forms. Baba, all the flora and fauna, all that is moible and immobile-- everything is Your divine expression. By Your grace, You are manifesting Yourself in countless ways. Baba, whatever right or wrong I do, by Your grace I always keep You in my mind, in my heart. I always surrender unto You. Baba, in my shravan* and in my manan*, I go on singing Your song-- Your glory. It is Your grace. Baba, You are the Polestar of my life; You are my everything. Baba, please keep me under Your shelter... ASTERISK NOTES (*): *Manan & Shravan: Here Baba explains both the special meaning and intrinsic value of the devotional practices of manan and shravan. Baba says, "To attain Him human beings have to take recourse to shravana (constantly hearing His name), manana (constantly ideating on Him) and nididya'sana (constantly meditating on Him). The Supreme Entity is Gurha, that is, He is lying hidden in the innermost recess of the human entity. To attain Him one must penetrate deep within oneself, and for that the development of an introversial outlook is essential." (TK-3)

== HOW TO GET RID FROM SINFUL THOUGHTS IN SADHANA ==

Note: Be sure to read the special quote at the bottom of this posting. The headline is, "Look What Priests Did - Human Sacrifice." Just scroll down and you will see it. Namaskar, By Baba's divine grace our AM system of sadhana is that most comprehensive and blessed path which leads each and every aspirant to the Goal. It brings one to that highest state of attainment and supreme fulfillment-- receiving His eternal shelter at His lotus feet.

OBSTACLES ARE INEVITABLE

At the same time, we all know the theory that human life is that movement from imperfection to perfection-- from animality to divinity. And in this grand endeavour, in this course of movement, in the practical sphere one is bound to encounter so many obstacles and difficulties. That is why it is said that the life of a sadhaka is wrought with innumerable hindrances-- both external and internal. Sometimes the challenges come from outside such as from an employer, one's parents, local dogmas, or religious exploiters etc. And other times the enemies come from within, from one's own mental arena. One may suffer from an inferiority complex, a fear complex, or countless other psychic defects. So any or all of these external bondages and internal hindrances may confront a sadhaka at any point in their journey. But by Baba's grace, through our devotional link with Him, He blesses us with the sustenance to march ahead. Baba says, "...Obstacles are inevitable on the path of movement. In fact, in all actions, auspicious and inauspicious, obstacles arise, but the innate force lying in each thought and every action, from the cosmic perspective, provides the necessary stamina for forward movement. Let us not forget this fact." (A'nanda Va'nii #62)

SPIRIT OF TANTRA: OVERCOMING THE DARK FORCE OF AVIDYA MAYA

So the whole spirit and essence of tantra is the systematic fight against Avidya Maya to become one with Parama Purusa. Because Mahamaya-- that Creative Principle-- wants to keep living beings in her bondage. She does not want anyone to progress and escape from her grasp. She wants to dominate and rule over human beings for ever and ever. That is her dream-- her desire. Naturally then she never wants sadhakas to advance such that they can become mayadhiish-- the controller of maya. Rather Mahamaya wants to lord over sadhakas. So she continually binds them in her vast array of internal and external obstacles. Thus due to the dark force of avidya maya, so many negative, degenerating, and sinful thoughts arise in the mind of a sadhaka. Because Maya wants to frustrate and discourage aspirants on their path of forward movement. She wants sadhakas to feel so burdened and encumbered by negative thoughts that they give up the idea of even doing sadhana. That is why we see that so many people take initiation into AM but very few actually move ahead on the path of sadhana. Most leave quite quickly-- never to be seen or heard from again. This is the common outcome which we have all witnessed innumerable times. So Avidya Maya or Mahamaya is that binding force that tries to hinder one's growth and development. Because she never wants anyone to escape from her grip. And the perfect and indeed only way for completely freeing onself from the suffocating ways of avidya is to sincerely take up the practice of Tantra. Because it is only through the intutional practices of AM-- by developing a link with Parama Purusa & thinking of Him-- and thereby getting His divine grace, that one can become liberated from all these worldly bondages.

CLEANSING THE MIND: SPECIAL DEVOTIONAL PRACTICE GIVEN BY BABA

As we all know in our tantric system of Ananda Marga sadhana, Baba has given various lessons. And that particular aspect of sadhana which comes under the practice of pratyhara and clears the mind of all encumberances is known as Guru Puja. This every Ananda Margii has experienced. So by Baba's grace it is our practice of Guru Puja, or varharghyadan- 'the offering of one's mental colours', that enables one to be cleansed from any impure or sinful thoughts. Baba says, "...To dispel [the] clouds of ignorance and spiritual slumber. 'Tasmae Shrii Gurave Namah'-- to that Guru I offer my pranama." (AV-3, p.16) But, as we have all seen, to gain success in this endeavour one cannot merely half-heartedly repeat Guru Puja in a mechanical way. That will not do. That will not work at all. Rather just like in all our AM sadhana practices-- whether that be first lesson or dhyana-- when doing Guru Puja one must awaken their innate devotional faculty. One should feel that sweet, devotional yearning in their heart. And with that longing one should see our Sadguru sitting in front of them and think that in this vast universe they are helpless and only Parama Purusa can save them. The aspiritant must say: 'O Baba, You are my Guru and You see that I am helpless. I cannot move ahead. I want to reach to You but my mind is not allowing me to advance. I am sunk in sinful thoughts. I cannot repeat my mantra for even one second without my mind getting disturbed. Time passes in sadhana and my mind becomes only more and more burdened-- suffering from the onslaughts of negative thoughts. O' Baba, I have no other way out, You are my Saviour and only You are my shelter. By Your grace I am surrender everything unto You. Please be gracious.' With this type of inner feeling and sincere desire-- and by feeling helpless-- one is sure to get His grace.

SURRENDER IS NEEDED

So surrender is needed in the practice of Guru Puja and for that one should cultivate the devotional feeling of helplessness in the heart. By that way one can fully rely on Him and develop more and more prapatti-- complete dependance on Him. In contrast, those who think that by their own effort they can shatter the bondage of maya will never get success. To overcome the grip of avidya maya one has to have the feeling of surrender and helplessness-- one must take His shelter. Baba says, "Now by individual effort it is very difficult to fight the overwhelming effect of Maha'ma'ya'. The easiest way is to take shelter in the Supreme Purus'a. As Ma'ya' is the faculty of Parama Purus'a, when one has taken shelter in Purus'a, naturally Ma'ya' will surrender before him, and actually Ma'ya' surrenders before him." (SS-24, 'The Causal Matrix') So by Baba's grace when one takes shelter in Him then they are able to surmount the negative effects of avidya maya. Thus before, or after, or during sadhana-- or whenever sinful thoughts enter the mind one should sincerely engage in the practice of Guru Puja and seek His divine grace. And by cultivating the feeling of helplessness one is sure to get His krpa'-- divine grace. In which case one will easily be able to reach up to the Goal and become one with Him

BABA'S DIVINE GUARANTEE

Here is Baba's special grace upon all aspirants for how to immediately overcome sinful throughts in sadhana-- or anytime. Baba says, "If those human beings who are getting degenerated remember Parama Purusa even once, for a moment, if they think that 'I belong to Parama Purusa, what am I doing, in which negative path am I treading, I am a human being, I am a devotee, I belong to Parama Purusa, I will remain His forever', if they think like this then their degeneration will stop immediately." (Bhagalpur, 3 Feb 87, GD)

BABA'S BLESSING

By Baba' grace each and every Anand Margii will progess along the path of sadhana and reach that divine stance. Baba says, "In the history of the world, you will see that against this type of spiritual aspirants who make spiritual progress with the grace of Parama Purus'a, all the degrading and degenerating forces will easily concede defeat. You too should keep moving forward, and you will also attain victory after victory -- there is no doubt about it. Therefore continue your efforts tirelessly, do your duty and you will surely be crowned with success." (SS-18) Namaskar, Girish

Note 1: BABA STORY: OVERCOMING NEGATIVE THOUGHTS & GETTING HIS ETERNAL SHELTER

In His role as Dharma Guru, Baba graciously guides us how to overcome negative ideas and advance along the path of Supreme Positivity. Specifically in this below story from Shabda Cayanika, Baba Himself is blessing the aspirant by showing him how to rid the mind from sinful thoughts. In the described circumstance which the sadhaka is facing below, the 'dog'-- or thinking about the dog-- is representative of all sinful and undesirable thoughts. The story begins here with the aspirant, Khagen, telling his problem to Baba. "Yes," he said, sobbing. Then he cried out: "Forgive me. Help me to forget all these [negative] things." "I also want that," I [Baba] replied. "Come on, let us return to town." We continued walking side by side. I kept hold of his left elbow with my right hand and pulled him along in a fashion. Glancing behind, I noticed a point of light following us. Since I was looking at the point of light, Khagen also glanced in that direction. He shivered and said: "That dog, again that dog, again that dog is chasing me." "Wipe that dog out of your mind," I said. "Repeat your Is't'a mantra." "I am trying," he said. "But I am not able to." "Think of Me for a little bit," I said. "Think that I am pulling you along by the hand. Then, while thinking of Me, fix your mind at your Is't'a cakra. Try it. Then you'll be able to do it." (SC-2) So by Baba's grace, by thinking of Him and surrendering to Him, we can certainly escape even the darkest and most sinful thoughts. By His grace those devilish and distorted ideas will completely vanish from the mind and with that pure mind one will reach that Supreme Stance at His alter.

Note 2: LORDING OVER MAYA

Here Baba guides us how Parama Purusa is that Supreme Cosmic Entity who rules over the dark forces of Maya. Thus one of His infinite attributions is Mahadhish-- the Lord of Maya. Baba says, "The Macrocosmic mind remains unassailed in all circumstances, for He is the only one, He is the Supreme Authority. The Entity who becomes active within His vast cosmic body, exerting a tremendous influence over the microcosms is Ma'ya', His immanent power. Brahma Himself does not do anything but remains unassailed as Ma'ya'dhiisha (Lord of Ma'ya')." (AMIWL-7, 'All Shine With His Effulgence') And by His grace, by doing sadhana and becoming one with Him, sadhakas can escape the sticky ways of maya also become mayadhiish. Sadhakas can become completely liberated & fully emancipated, and thus being relieved of the negative effects of maya, one can do great things on this earth by His grace. Baba says, "When a person attains an exalted state of spirituality, they can bring welfare to millions of people, and they can do so due to the grace of Parama Purus'a." (SS-18, p.14)

***************************************** Look What Priests Did - Human Sacrifice

Baba says, "Though it may be a bit irrelevant, I should still say that in the age of Vajraya'na the Buddhists used to sacrifice human beings in order to gain material boons from the deities. During the period of Vajraya'na in India, particularly in Bengal, thousands and thousands of innocent people were sacrificed in order to propitiate Vajrayoginii, Vajrata'ra', etc." (NSS, Disc: 4) Note: The Buddhists strayed far from Buddha's original teachings. Buddha himself was preaching the gospel of love and compassion and that maximum respect should be given to life. His slogan was, "live and let live." He opposed all kinds of sacrifices - including animal sacrifices, let alone human sacrifices. But over the course of time those Buddhist priests went directly against Buddha and issued edicts that humans should be sacrificed. In that way, Baba tells us that thousands and thousands of innocent people were killed. We should keep the above in mind. Because now our Sadguru Baba has come and already so many crooked Dadas are doing so many things and turning around Baba's teachings. They are distorting Baba's books, eradicating the BP system, and changing everything in order to grab the post and power. Thus what happened with Buddhism in the past is happening today in our Marga. In AMPS, certain crooked Dadas are marching down this same road. If they keep going, it will not be long before innocent family margiis are burned and slaughtered for the sake of group fight. Neo-humanism will be finished. Those who love Baba's teachings should stay focused and ensure that His teachings remain in pristine form and are followed. Parama Pita Baba Kii - Jai!!

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