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By Dr. N C Ramanujachary


1. Master- Disciple relationship

All manifestation is One - thing.  Philosophically speaking, it has emanated from One Divine Principle and is always an inseparable part of 'That'. Humanity is a stream of Life-force and, as everything else in manifestation, has embodied in itself various states or stages of awareness. It is necessarily a collective, expressive and forward-moving force and is in the course of understanding the events, situations, sequences and workings of that One Divine Principle upon the Nature.

An Individual Soul or a Human-Being is a unit of that stream of Life-force, which we call Humanity, perpetually linked with it and expresses its qualities, acquires, modifies and transforms itself, ultimately surrendering its 'sense of separation' becomes one like the Total or the whole.

The relationship of a Human-Being with the stream of humanity, and its ultimate Totality with the One Divine Principle, is well sustained by an immanent power of abidance. It is because of this power of relationship that a human-being, some time or other, in the course of the worldly journey, turns attention to matters of psychological and spiritual import to enlarge his or her knowledge to grow in awareness.

Though we say and consider human-being as a unit that is again composed of several principles and vehicles at the twin levels of (1) existence and (2) functional operation.  There is an ever transforming part of being and a permanent element that ever exists needing no change whatsoever.  The play and activity of the ever-transforming part is the 'world-transaction' (Samsara).

A total human-being is invariably a compilation of these two seemingly opposite poles. The functional operation brings in many other focal points into the being that are transitory, educative and elucidative of the structure of its very being. The working together of these two parts, one trying to take over and submerge the other, and the ultimate triumph of the permanent element in the end result is popularly termed as  'Spiritual Awakening or Enlightenment.' The two seemingly opposites are termed, so far as the human-being is concerned, The Lower Personality and The Real Man, Mind being the mid-point because of its dual nature.

Mind is the jewel in the human structure with its capacity to get attracted and submerged by lower passions, pure-worldliness; and to keep itself open to higher noble thoughts and the Superior Wisdom.  Intellect and Intuition are the two faculties indicated in this context, they being the two wings of the mind, very necessary for the fuller development of a human-being. Intellect is great by itself in comparison with the attributes, qualities of lower nature, but by itself it is not capable of leading one to the yet higher regions of being.  It is a determined point of focus that Intuition should illumine the Intellect.  The meeting point of the two is commonly suggested as Spiritual Awakening; which is again a result of two distinct characteristics known as External stimulation and Inner urge. Many times it is the former that brings up the latter. But  the latter coming into operation is the result of cumulative effect of the inner impulses, shutting out of the external pulls and pushes.

It is in the process of clubbing or combining the two viz. External stimulation and Inner urge that a human-being who by now is nominated an Aspirant - a student for higher learning - that the scope and need for a Spiritual Teacher or a Master arises.  The Spiritual teacher or the Master can be both an external entity and an inner force (Antaryami). Is the Spiritual teacher again a human-being or an unseen force in the higher regions of existence --- is a matter highly debated upon; but we can safely assume here that it could be both, considering the very nature of Teaching and Learning.  A Teacher need not be an external factor; it could be one's own Higher Self.  For that matter a Teacher need not be a person at all but could be an event or circumstance of life which would assume that role very comfortably.  It is only the attentive mind of the aspirant that can spot that. Externalization of everything and erecting embodiments in support, sustenance and protection of the interests of an aspirant has been considered a safer position but this has diminished the role of an aspirant to that of a dependent-all-time and degenerated his or her capacity to inquire, interpret, interrogate and find for oneself the Truth.    Providing a sense of direction, explaining the meanings of a higher life, deeply inspiring the aspirant are some of the functions a teacher would assume or take upon himself; and unless the aspirant had internally created the needed field of activity, there is less that the relationship with a Teacher could bring into usefulness.

A sustained and purposeful relationship between a Spiritual Teacher and an Aspirant is a must for the proper growth of the latter. This statement has to be understood in its true sense and a right perspective. Spiritual teacher, however great and noble, cannot do the ' work' for the aspirant. The actual transactions for the drop-down of the personality and the unfolding of the Totality or Divinity  has to be punctually performed by the aspirant. One cannot transfer the responsibility of 'proper preparedness' to the Teacher. It is at this realm, the relationship between a Teacher and an aspirant got sullied in its application, however noble, inevitable, irrevocable it is. The pseudo-teachers and avaricious aspirants have brought in wrong meanings into the sacred relationship that should exist between a Master and a disciple.  It is extremely necessary to understand the situation as-it-is and view that from an extremely non-personal point of view.

Tradition says the One Divine Principle is the Real spiritual Teacher. All teachers are only representatives in character to this. The aspirant as a human-being, in inseparable relationship with the same principle has inherently within, the Teacher; Antaryamin; the Inner Ruler Immortal. Externalization of this relationship is valid only to that extent the Teacher very timely embodies in him the Divine qualities. 'Personalization' of  the Teacher is helpful to the aspirant only when one looks towards that person for the true Divine qualities and not the lower reflections of material comfort, solace in living/leading the worldly life.

A term Master or Mahatma has been introduced by Madame HP Blavatsky in her teaching on Occult Philosophy. She described this term to mean "a personage, by special training and education, has evolved those higher qualities and has attained that spiritual knowledge, which ordinary humanity will acquire after passing through numberless series of re-incarnations during the process of cosmic evolution, provided of course, that they do not go, in the meanwhile, against the purposes of nature and thus bring on their own annihilation."

The workings of human being will bring him to this stature of a Master or Mahatma, and all these workings are part of the process of self-evolution which is again within the ambit of cosmic evolution, as laid down in the dictions of occult philosophy.

One is fortunate to obtain such a true spiritual Teacher for providing the needed instruction. But the point for consideration is that an aspirant without merely looking and searching for such a one should exert incessantly in preparing oneself on the right lines. When the aspirant prepares well, the guru or the Teacher appears on the scene, this aspect is inherently a part of the total human-being.

It is now necessary to consider the various principles that constitute a human-being, because without having a clear idea of this composition we can not attempt to understand, not to speak of solving, the human issues.

The seven principles that constitute a human-being are termed as below:

  1. Rupa or stula sarira , the physical body.

  2. Prana, Life or vital principle.                               

  3. Linga sarira, the astral body.         

  4. Kama rupa, the seat of animal passions.                                 

  5. Manas, the Mind - the dual.                              

  6. Buddhi, the Spiritual soul.                           

  7. Atma, the Spirit.                              

Here the first four are the lower quaternary and they die with each incarnation of the human-being.

The Manas, fifth principle, is dual in its nature. While the lower nature is the upper most of the lower quaternary, the upper nature of the same is the basic ground for the Real Man. It is the Higher Manas, the pure man, in association with the sixth and seventh principles that enjoys the effects of its own good deeds (karmas), later to reincarnate as a higher individuality.

It is by the proper preparedness, in the course of Occult training in its successive births, a human-being gradually gets rid of the lower nature to become one with the higher nature. This point in life is the total spiritual awakening.

The pure Manas, spiritual soul or Buddhi (the 6th principle) and Atma (7th principle) are the upper Triad that constitute the Real Man. This in its turn is the Teacher.

The aspirant should arrive at this point, to begin with, of constant contact with this Teacher

Any external teacher has the role only to help the aspirant to come to this perception. Until this perception is clear and lucid, the benefit of a Teacher cannot be said to have arrived. Once this contact is established on a firm footing, the spiritual life of the aspirant begins and that paves way for climbing up the later steps leading him to divinity.

The guru-sishya Sambandham (The Master and Disciple relationship) starts here, in the true sense of the term. Guru now is the Divine-Incarnate to the disciple; speaks to the spirit of the disciple, his voice will help the rise to divinity.

The teaching afforded by the guru is always secret, because it is very sacred and is given to those who are worthy of receiving it. Guru does select his students, disciplines, looking piercingly into the contents and constituents of the person in total. Any impure, selfish, personal desires, passions and thoughts lurking in the disciple will decidedly postpone, deter the appearance of Guru. That is where and why the proper preparedness of the disciple is of perennial importance in coming to this relationship.

The disciple becoming one with the Teacher in all respects of his conduct, behavior, attitude and perception is the sole condition to begin with. When this is obtained higher opportunities open before the disciple, who will carefully be guided and protected through the journey for acquiring spiritual knowledge, brought to the door of divinity.

Divinity and Humanity are intrinsically related as:

Father         and    Son

Protector     and    Protected

Disposer      and    Disposable

Bridegroom  and    Bride

Knower       and     Known

Proprietor    and     Property

Supporter    and     Supported

Soul            and     Body          and

Enjoyer        and     Enjoyed


The Guru-Sishya Sambandham though not expressly stated in this nine-fold relationship, is inherent in the Jnatr-Jneya (knower-known) relationship. This is explained by Sri Pillai Lokacharya, a Sri Vaishnava exponent as having  three aspects in it, viz.




'Ma' (meaning the Individual Soul) is derived from the verbal root 'mana' (=to know). The word 'Ma" means 'one who knows', the knowership thus implies Divinity and has the essential nature of Divinity, its forms and attributes. The knowership of the Individual soul, the aspirant, becomes significant and meaningful only when it is directed towards its proper object.

The very purpose of 'knowership' belonging to the individual soul is to remember the relationship with Divinity. The knowable has the appearance of being a distinct form as insentient entity. The individual soul distinguishes itself from the inert matter by virtue of 'the presence of consciousness' or 'knowledge', which is one of the principles. It is because of this 'knowership' that an individual soul can be distinguished from matter, which does not have any 'knowership'. It is only the Individual soul that is capable of realizing the various relationships that subsist between Humanity and Divinity.

It is thus clear that the aspirant comes to know consciously the relationship with Divinity, only after realizing his own constitution. From sva-svarupa Jnana he moves to para-svarupa jnana and Prakrti svarupa Jnana; and completes all that one could know, of the manifestation and the cause.

Moving up the successive ladders of knowledge depends basically and primarily on one's establishment in the higher principles available in one's constitution. The guru-sishya sambandham thus acquires great importance in one's spiritual journey.

This relationship is suggested sufficiently in the Transpersonal psychological studies too by naming the tree major constituents of a Human-being as Parent-Adult and Child. These three interact and allow the person to become integrated in the whole of Cosmos.

A firm, unwavering knowledge and attitudinal approach are to be acquired by an aspirant, the sishya to strengthen his bond with the Teacher, the guru. It is this bond that will ensure him continued progress guarding against falling back to materiality (samsara).

2. Qualifications of a Student

It is in the nature of things that human-beings are very anxious to know the Laws of Nature, the miraculous workings of certain individuals in phenomenon and relate them to Divinity.  The way the Cosmos, World and Man are organized in their interrelationship, it is advantageous to know, so far as human knowledge and perceptions lead to, that the Powers are distinct and distinguishable as below:

Physical laws

Psychic Laws

Spiritual Laws

Divine Laws

In the process of learning the higher laws of nature, a student can move from the first to the last, as there are definite correspondences in between the four sets of Laws, but it needs a colossus of proper preparedness to receive such information. One and all do not know certain Laws, physical laws not excepting, readily but they are invariably knowable.

It is because the desire to know is just superficial and not deep enough to delve intensively, a larger portion of humanity has failed to reach the summit of knowledge. There were, are and will be, certain individuals who earnestly attempt 'to know.' Lot of Courage and Will is needed to make a beginning and to pursue the path of knowledge. Once known, the Laws suggest 'silence', as otherwise it will result in indiscreet revealing of the secrets to those who cannot deal with them properly. There is always a way to knock at the door of knowledge, both lower and higher, and one who knocks in the appointed way will receive what is sought after. Knowing this appointed way and pursuing that further is the spiritual endeavor so far as a human-being is concerned. Proper preparedness always includes certain rules, conditions, precautions, precludes and prescriptions.  A student has all this material in the traditional books and he is free to go through them for his own benefit. But some incidents and incidental teaching from contemporary history might add luster to the subject.  Hence it is proposed to examine the matter in the particular context of Swami T Subba Row's views.

When the Theosophical society was formed at New Yark in 1875 and it moved to India in 1879, the movement did attract the attention of many Indians and Anglo-Indians.  The phenomena and philosophy supplied by Madame Blavatsky aroused interest of many thinking men and women. A.P.Sinnett and A.O.Hume were such Englishmen living in India then

- Allahabad and Simla  to be specific - and their good fortune allowed them the privilege to correspond with the Masters of the Wisdom through Madame Blavatsky.  They were eager to know what all is available under the caption 'esotericism' and the secret laws concerning Occult life and Occultism. They wanted to be 'practically instructed' on the subject. As 'the Mahatmas can hardly be expected to undertake the work of personal instruction and supervision in the case of beginners --- however sincere and earnest you may be in your belief in their existence and the reality of their science and in your endeavors to investigate the mysteries of that science,' T Subba Row was commissioned with the task of 'giving such practical instruction in our occult sciences as I may be permitted to give to one in your position.'  

T Subba Row offered to render this instruction provided AP Sinnett was prepared to give the following promises:

1. Never to reveal to anybody the secrets communicated.

2.  To lead such a life as is quite consistent with the spirit of rules.

3. To promote, as far as it lies in power, the objects of the Theosophical Association.

4.  To strictly act up to the directions that will be given.

Besides, T Subba Row made it abundantly clear that 'anything like a wavering state of mind as to the reality of Occult Science and the efficacy of the prescribed process is likely to prevent the production of the desired result.  A.P.Sinnett had given only a qualified assent to the above conditions and in view of that he was informed that 'anything like practical instruction on the ritual of occult science is impossible.' He was also categorically informed that 'no student of Occult Philosophy has ever succeeded in developing his psychic powers without leading the life prescribed for such students,' and 'it is not within the powers of the teacher to make an exception in the case of any student.'

'Mere acquisition of psychic powers is not the highest and the only desirable result of Occult training. This can never secure immortality for the student of Occult science unless he has learnt the means of shifting gradually his sense of individuality from his corruptible material body to the incorruptible and eternal Non-being represented by his seventh principle.'

A P Sinnett and A O Hume were assured of theoretical instruction in the Philosophy of Ancient Brahmanical Religion and Esoteric Buddhism.  Later events have sufficiently proved well that because the students were not mindful of adhering to the directions given, they had lost the opportunity of deriving the advantages of studentship.         

A Student or Disciple (Sishya) is one who is keenly interested in taking hold of one's own life, orienting and remolding his or her character by self-effort and one who is capable of increasing personal sensitivity to allow Divinity descend upon him or her through the grace of the Teacher.  The Disciple should necessarily have certain basic characters, fundamental knowledge as to Divinity, its nature and modes of approach that would be conducive to the free flow of that Grace. Some of canons of this pre-knowledge can be enumerated as below:

1. The whole of manifestation is emanating from the One Divine Principle and is regularly directed and controlled by that. The Power/Energy of the Principle is Sarva-Vyapaka (Omnipresent).

2.  The Disciple (Student) is also made up of similar features as those of Divinity, of course in miniature, and there is possibility for strengthening them ultimately to expand to that fuller stature of filling all the manifested universe.

3.   There has to be on the part of the student a constant, vigilant effort - willingly undertaken - to acquire those Divine qualities, as also to cast away the undesirable passive qualities. It is this 'willingness' that advances a student and not the mere expression of 'desire' and 'ambition to grow.'

Each human-being has certain qualities or attributes that are natural and congenital (Sahaja-Guna-s). These were acquired either in the last lives or the past days of this life.  The acquisition of the active qualities and the deprivation of the passive ones has to go on a consistent scale. This is again a matter of constant practice. The flow of Divine Grace is the result of one's own efforts and this happens through the form of higher self or the Teacher.

A realization that as a human-being he or she is already an instrument, of course with lot of free will and choice, for the superior force or Energy to pass through, will decidedly help the student to move forward quickly, as this very realization  shall erase all the extraneous tendencies.

We must at this point remember that the aspirant is the human-being who had temporarily forgotten his or her own 'pristine purity' (Suddha-satwa) and who having voluntarily indulged hitherto in worldly activities and in association of the passive nature in play, is now a determined Being that Divine energy should pass through him or her for the benefit of the whole of humanity. All the practices and efforts of the student are aimed at leading one back consciously to that nature which is the soul's birth right.  Involved in frequent births and deaths, the soul got temporarily clouded of the right vision and forgot its own true nature. Having gained a sort of Certain Knowledge (Nischita Jnana) through innumerable experiences and the assimilation of all such, will move beyond the wheel of births and deaths (Samsara-chakra) and this state of movement is popularly termed as 'liberation' or Mukti.

Control as to the Mind and body (Sama and Dama) and acquisition of virtues are very commonly spoken of in the texts on spiritual knowledge as the necessary ingredients. These indicate the preliminary steps to gain sensitivity into the region of spirituality.  It is the Teacher, be an external embodiment or an Inner Ruler, who educates the student from the preliminaries to the ultimate in acquiring Knowledge, adopting oneself to that Knowledge and in assisting that to a transmutation to the finer apex of Spiritual Wisdom. One who puts his or her heart and soul into this effort shall draw the attention of the Master of the Wisdom at the Superior level. This becomes a bond of affinity between the Teacher and the Disciple (Acharya-abhimana). This by itself is a Blessing to the student on the Path of Spirituality.

3. Descent of Divine Grace

To consider the 'human situation' and find out the higher correspondences for each of its segments in the Divine scheme of things is always a matter of abiding and absorbing interest.

The World and its numerous and countless manifestation is because of the descent of Divine energy into the lower regions of nature. The descent is gradual and step after step.  Texts of cosmology speak about this in greater detail and there is obviously no need for the repetition of all that here. Suffice it to say that the descent of Divine energy percolates into the Human Family system, which we normally term as 'the stream of humanity' and brings to the forefront the concern of relationships.  Theosophy speaks of three outpourings of energy and the life-forces coming down in currents. Many forms of manifestation appear. Creation gets completed though it appears to be ever continuing. The group soul getting into a form and going out 'individualized' is one of the primary mysteries of the evolving process through which Consciousness unfolds. It is the appearance and the significance of the Divine Grace that causes the Human-being 'individualize', drive the next sequence into a scheme of 'aspiration' to know everything around, and ultimately attain the 'association' of the Great Ones for being further educated on the process of 'Being.'

Human-being is the solidified form of consciousness and is an entity of special recognition for the simple reason that this being is 'self-conscious' and is permitted to proceed further in the designed ways. There is also freedom to search and find out. Nature provides for the human many opportunities and here is again the choice to accept or reject any or all of them. The primary point for consideration is that before accepting or rejecting one must know the pros and cons of the situation. Lot of experience is gained in the way. Once the Laws of Nature are keenly observed, the human finds a rhyme, rhythm; method and model in that very arrangement. A follow-up of the arrangement lures the human and one is inclined to go through that onto a natural and logical end.   As the Laws are studied and understood to some extent, the zeal to co-work with them sprouts. Mind and its processes of thought, however great and marvelous in the initial stages, get dumbly and mumbly and there is nothing else to the human-being to ponder over other than the awe and adventure of the Nature. "We live, move and have our Being" in the field of a Supreme Power, the great Intelligence, the ever revealing Wonder - must be the admiration and adoration of the Human-being. Everything that is part of Imagination appears to be the true and the only True factor. All limitations of the mind die down and the vast areas of Space get spread first before the mental arena and later upon the ever-expanding consciousness of the finite being. Human who is material expands his area of operation to that of the psychic nature, then on to spiritual nature and ultimately the Divine nature. All these are, unfortunately, the names for the same opening, which is multi-facetted and phased.

We see the vast Space. Then notice the Motion. Duration and Time lag. What is moving and whereto? All is Absolute and Abstract. The great speed, velocity and movement bring out many surfaces.

Systems of philosophy were and are built around this imagination. Imagination is real because it has for it a root 'Image'. Images develop and improve themselves endlessly. All Images merge into ONENESS. Again this is given very many names and forms. All names and forms belong to that. Some personify this and adore. Some say there are not even virtues/attributes to that at one state.

The mystic's joy is that the Divine Grace flows unasked for and unanticipated for. It is there for our getting soaked in that.  Every particle on this earth, each segment of this Cosmos, is well furnished with that Grace. It is only this Grace that makes everything exist on its ground and standing.

Descent of Divine Grace is a natural phenomenon. It works unnoticed. Human-being is the result of this Grace. Yet he or she will have to work out the details to grow in its sensitivity, realize it totally and know the splendor of its wholeness.

Grace, Compassion of the Divinity is the attribute for which one has to necessarily work, though it is abundantly available for the mere asking of that. The 'asking' has to be in the approved, acceptable, natural and nice way. No need for aggrandizement, violence.

This is something that has to be earned in a natural way, not by way of bartering, bargaining and the like. The Law of the Nature is that The Divine Grace flows all the time, for the benefit of All, not a segment or a fraction of the community. The material form of Divine Grace, say the Ray of the Sun, does not know to distinguish the poor man's hut and a huge Royal mansion. The only pre-requisite is that the doors and windows of the dwelling must be kept open. One should not voluntarily shut away from the rays of Sun, the Grace of Divinity, if it is desired to stay in the Light. Openness is the quality that has the criterion here.  This has both 'physical and beyond' relevances.

Human-being always thinks in terms of what is convenient for oneself, what is beneficial for oneself, what gives satisfaction at the moment. Divine Grace is that which is to be convenient to all, beneficial to everybody and that which provides satisfaction all time. This basic distinction must be noticed.  To get convinced of this 'truism', a person needs lot of experience and deeper thinking thereupon. Unfortunately, the human vision is very narrow, shallow and short; and till this is sufficiently widened, enlarged and made ever lasting the region of Divine Grace cannot be touched or contacted.

Human-being is too localized, and unless the capacity to think in terms of All is well developed, the Divine Grace shall not give out its fragrance, shower its splendor.

Herein comes the role of coming face to face with the concepts like Karma, Destiny and Predetermination. When the human-being works in the natural way, these do not have an overruling impact. Working in the unnatural ways, human-being brings trouble to oneself and strife to others alike. Opposite and cross currents must not be drawn. To work for the Religious/spiritual good of humanity is the only talisman suggested to the human-being, by T Subba Row. Considering the whole of Cosmos as a Unitary body, the good of all alone is to be kept in view all the time. Freedom for action must also bring to the mind the result of such action, its impact and incidence. One must be capable of thinking for oneself on behalf of everybody and everything around. In other words, each must accept responsibility for everything that is happening in the world, at all its planes of Nature. This would appear to be a 'tall ambition' but the reason behind the statement must be pondered over.   

Grace is something like a condition that stretches all through the surface of the earth/cosmos. As the earth/cosmos has its levels, the outflow of Grace too has levels of its touch. At the physical, psychical and intellectual level one works in sympathy, cooperation, mutual help, understanding, tolerance and the like characteristics. These bring up the needed nourishment for descent of Divine Grace. What Compassion is at the spiritual level takes the form of beneficence at lower regions.  To be able to touch the Divine Grace at its appropriate level one has to work for it and grow rich in physical, psychic levels and correspondences and work through the Spiritual region too. 'Not being able to see the suffering of others' is one of the prerequisites of an aspirant. Giving away the morsel of food one has on hand to the other needy person available before -- is what is wanted of a person in quest of Divine Grace. One should not know envy and jealousy. Being and becoming happy at the very sight of a co-disciple is what is expected of an aspirant. Voluntarily helping out the down trodden and under privileged persons, searching for opportunities to help others on purely altruistic terms, and similar approaches and attitudes invoke the presence of Divine entities who would help human progression. Helping others is of course a common trait with everybody these days, but the most important part of that is to make this help not appear as anything mysterious or magnanimous. To be recognized for all the virtues one has is rather having no virtue at all. Enduring personal injustice and valiant defense of those who are unjustly attacked were made part of the steps leading one to the temple of Divine Wisdom according to Madame Blavatsky. When one has faith in Divine justice, one would not imagine any situation of 'personal injustice' at all. Momentarily it might appear that way but the Nature and Life know how to regulate in the right direction everything around them. All said and done, it is only the 'personal conduct' that makes the Grace descend and work in its entirety. Moral and ethical qualities, Social virtues and spiritual values are to be examined well and carefully, n the context of one's being and the result of this examination should pave way for one's Behavioral pattern. When we say 'pattern' we do not mean that to be a rigid frame; it is also subject to constant review and revision in a normal and natural way.

What primarily needs to engage the attention of one and all is 'avoidance of cross-currents and allowance of free flow of Life and Grace throughout.' Breaking away all barriers is the keynote for practice. That Grace is available in abundance all the Way of Life and a constant appeal to its play in one's life is by itself a noticeable factor in the matter of Spiritual progress.

4.  Awakening to the Ultimate

"Arise, Awake, Seek out the Great Ones and Obtain the Right Understanding," is one of the precepts available to us. Evidently, this has some and certain steps in going about in the matters of Spiritual understanding.

One has to look at the objects and subjects around first. Then an active 'notice' of what is happening around creeps in. This is 'observation' per se.  This does not stop there. To draw some logical conclusions from what was observed happens. To connect that what one has noticed to a way of possible spiritual connotation and implication --- is perhaps the culmination of this looking around.  To draw an illustration, let us look at how Pythagoras made a division of the Study of Numbers. He divided them into 4 classes: Arithmetic, the number itself; Geometry, the number in Space; Music, the number in Time and Astronomy, the number in Space and Time. A close look will also help us to see that this division has resemblance with the States of Consciousness, which the human-being is supposed to get into. These 4 states are: Awakening (Jagrat), Dream (Swapna), Deep Sleep (Sushupti) and the Transcendental (Turiya). Human-being has also suitable vehicles that help move on freely in these states of consciousness. Though Awakening or the 'awakened' state is mentioned as the first, it is equally the last step in the endeavor. Awakening has no limits or end-points of stoppage.

One will first awaken oneself to the physical reality and gradually move this state of awakening to other higher, occult and mystic regions which we said earlier are products of our imagination and yet a replica of the Real. The five senses we have with us are the tools of this awakening or looking at, the perception. The sensory perception will not be adequate as we progress and this travels unequivocally to the psychic, spiritual and divine levels of perception. Science helps to pierce through the Occult to an extent inasmuch as the scientific perception is decidedly a portion of the Occult perception. Religion plays a great role in achieving the other ends. Here what we mean by Religion is the true perception, experience and assimilation and not the ritualistic and ceremonial parts of that however important they might be for some.

 Sensory perception could be extended and expanded and we will also be able to re-visualize the experience of the Senses. Eye is the sense-organ playing a role here. Suppose we could extend the capacity of the other sense-organs, the Ear, Nose, Tongue and Skin too and allow them function in an expanded way, the whole of physical experience could be relived. As we rise above and live in the other extremes too, what would the present appear like? Will it not die down as a matter of no consequence. The division of Time as the present, past and future is of phenomenal value but has no significance of its own, in the Eternal and the Ultimate.

The exercise indicated here is:

1. Looking by the use of Sense-organs

2. Looking by employing the Inner-organs of the senses

3. Looking with the joint operation of all the senses

4. Looking with the Mind as a Total or Whole

5. Looking with the Beyond-Mind

Once the Intellect is transcended, the region of stay will be Intuition and at that state there will be no need for any further instrument for enjoyment. The instrument hitherto employed becomes viable for transformation to a state that is relevant there.

The point for consideration is : Is there a line dividing us from the Ultimate? If there be a line, who drew that and how do we cause that to be erased.

When we consider the whole of Manifestation as One-thing there cannot be a dividing line as we envisage. The line is akin to the Longitudes and Latitudes (Rekhamsas and Akshamsas) which are of pure imagination and their need for purposes of study is insurmountable. With the human-being we have seen that the line is drawn by the mind and once we learn to transcend the mind and look beyond, without the instrument of the mind, then there would be no lines of demarcation and delimitation.  If the human mind had drawn these lines, it is again the same mind that could erase them. Going beyond the mind is by the mind, in a way. This becomes possible when the mind dissolves itself and allows a superior faculty/function in its instrumentality.  This is indicated as Amanaska-yoga (A Union through the dissolution of the mind).

Madame Blavatsky in her great book The Secret Doctrine indicates a position how the manifestation proceeded. This is a graphic presentation of the steps of creation. First we have a blank page, then a picture of empty Circle on the page, a central point within the circle, then the radii etc. What is a straight line, if not an extension of the point in its endless journey? A straight line is also the shortest distance between two points. This necessarily means that the dividing line is also the line connecting and reconnecting the two objects or points.

We have also the triangles in a circle, one with its peak up and the other down - both the triangles interlaced - meeting in a circle. The David's seal, King Soloman's seal or the Vishnu Chakra and ultimately the Sri-Chakra with its many triangles is indicative of the relationship the human-being maintains with the manifestation in its totality.

Awakening to the ultimate though it appears to be a time consuming program is not necessarily time bound. The earnest human-being should not 'try' to become that but 'become that instantly'. Here and Now -- is the Law. When we want to become something, we need not have to waste our time speculating over the matter of becoming, but become that instantly and instantaneously. Become at once that. The exercise would be to shed out the non-essentials, cut out the extraneous matter and be the pure 'object.'  One must be the Dove in the Stone, full of all Life and Vigor. Stone is the representative of a seemingly lifeless form and over and beyond that we have the life-full (lively) picture of the Dove ever ready to take the flight and the same time bringing up a grandeur and liveliness to the Stone. Life is implanted in the Dove and the Stone, the same time -- because of the alertness in looking at the "object" in all its fullness. The Life is consecrated here, and this life has acquired the quality of transmitting its vapors till the ultimate purpose of manifestation is accomplished.

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