spiritual practice's for god realization

7/30/2019 Spiritual Practice's for God Realization

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Spiritual

Practices for

God realization


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SPIRITUAL PRACTICE

Definition of spiritual practice

Start your spiritual journey

What is individual spiritual practice and collective spiritual practice?

Spiritual practice according to the basic principles of Spirituality

Spiritual practice with expectation and without expectation

Stages in spiritual growth

Who is a seeker?

Some general concepts in Spirituality

Spirituality is to be experienced

Spiritual practice should be done on a daily basis

Increasing the level of spiritual practice regularly

Learning to listen to an authority in Spirituality

Do not waste your spiritual energy

Gaining spiritual experiences from spiritual practice

Own wish, Other's wish, and God's wish

Various generic paths to Final Liberation from the cycle of birth and death

(Moksha)

Path of Action (Karmayoga): This is the path of action . People find

satishfaction from service to others and the world . As the saying isService to humanity is service is God Somebody who can see thedivinity in humans, serves them is serving God

Path of Knowledge (Gnynyoga): After studying various spiritual textsfrom new age philosophy to religious texts, a seeker finally turns to a
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single one that is most suitable to him . Humans are made of defferent

compositions and the paths for them are different.

Path of Devotion (Bhaktiyoga): A seeker progresses from worship of

several Deities to that of one, goes to one place of pilgrimage rather than

to many, finally ends up dedicatin himself to one god and living hisprinciples and is taken care of by od in that form .

Path of Gurus Grace (Gurukrupyoga): After visiting several Saints, aseeker finally visits only oneGuru.Irrespective of the path of Spirituality

one follows, spiritual progress does not really occur beyond a certain level

without the grace of a Guru.

RajaYoga :Material to be further Reseached !!!

Recommended spiritual practice to develop skills in spiritual research

1. Prayer

2. Study of the science of Spirituality3. Chanting

4. Company of the Truth

5. Service unto the Truth

6. Sacrifice7. Spiritual love - love without expectations

8. Spiritual emotion

9. Removing personality defects10.Reducing ego

DEFINITION OF SPIRITUAL PRACTICE

The Spiritual Science Research Foundation (SSRF) defines spiritual

practice as honest and sincere efforts done consistently on a daily basis todevelop Divine qualities and achieve everlasting happiness or Bliss

(nand).

Another way of defining spiritual practice is our personal journey of goinginward beyond our five senses, mind and intellect to experience the Soul

(the God) within each one of us. One of the qualities of God is perpetualBliss and so by tapping into the Soul, we too experience Bliss.
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For spiritual practice to generate rapid spiritual growth it should:

Conform to thesix basic principles of spiritual practice

Be done in progressively higher increments qualitatively andquantitatively

II . START YOUR SPIRITUAL JOURNEY
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WHAT IS INDIVIDUAL SPIRITUAL PRACTICE AND COLLECTIVE

SPIRITUAL PRACTICE?

1. INTRODUCTION

There are two generic types ofspiritual practice (sdhan):

1. Individual spiritual practice (vyashi sdhan): When we use thephrase 'individual spiritual practice', we refer to spiritual practice

done to augment ones personal spiritual growth. A typical type ofspiritual practice done primarily for individual spiritual growthwould bechantingthe Name of God or studying a spiritual text.

Here only the individual gets the benefit from the practice.

2. Collective spiritual practice (samashi sdhan): When we use thephrase 'collective spiritual practice', we refer to spiritual practicedone to augment other peoples spiritual growth. For example,when seekers volunteer their time and effort to set up lectures in

Spirituality it is known as collective spiritual practice.

2. IMPORTANCE OF INDIVIDUAL VERSUS COLLECTIVE SPIRITUALPRACTICE

In current times, for our spiritual growth collective spiritual practice is

70% important while individual spiritual practice is only 30% important.Hence, to progress spiritually it is important to motivate as many people as

possible from society to practice Spirituality. This isservice unto the

Absolute Truth (satsv) in the real sense. However for this one needs toincrease ones ownspiritual levelby paying attention to ones ownindividual spiritual practice.

Asseekersof God, we need to strike a balance in our efforts between our

individual and collective spiritual practice. An analogy of a lamp that is lit

will explain the importance of this balance more descriptively.
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The oil in the lamp represents our individual spiritual practice and the lightof the lamp our collective spiritual practice. If the oil is less, the lamp will

not give a bright light so the base of our individual spiritual practice needs

to be strong, as it gives us the fuel to sustain our collective spiritualpractice. (In the case of the lamp, the flame is at the cost of the oil, but

collective spiritual practice does not erode our individual spiritual practice.On the contrary it only enhances it.)

BASIC PRINCIPLES OF SPIRITUAL PRACTICE

How can we ensure rapid spiritual progress towards achieving Bliss?


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Rapid spiritual progress can be achieved when we do spiritual practiceaccording to the basic principles of Spirituality. Even though there are

many different types of spiritual practice, whether our spiritual practice

adheres to the basic principles of Spirituality is a true litmus test for itseffectiveness. If not, we run the risk of putting in a lot of effort but not

seeing the results that match that effort.

The six basic principles are

1. There are as many paths to God as there are people

2. Going from many to one

3. Progressing from gross (tangible) to subtle (intangible)

4. Undertaking spiritual practice as per the spiritual level or spiritual capacity

5. Doing spiritual practice relevant to the times

6. Offering to God as per your talent or capacity

THERE ARE AS MANY PATHS TO GOD AS THERE ARE PEOPLE
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When undertakingspiritual practiceit is important to bear in mind thateach individual is different and so what works for one person may not

work for another. When climbing a mountain each climber thinks his way

is the only way. But when he reaches the top of the mountain, he realizesthat there were an infinite number of ways that could have taken him to

the top. Likewise there are as many paths to God as there are people.

If five patients were to go to a doctor and each was suffering from a

different ailment, then giving all five the same medicine would not result

in each of them being cured. So also each of us are different and hence thesame spiritual practice cannot be recommended for all. In a spiritual

context each of us is unique across the following parameters.

The composition of the3 subtle basic components(trigus) i.e.whether they aresttvik, rjasikor tmasikby nature.

Thefive Cosmic Principles (Panchamahbhts)or Earth(Pruthv), Water (pa), Fire (Tj), Air (Vyu) and Ether (ksh)

The degree to which different aspects of spiritual practice have

been completed in prior births.

Thedifferent accumulated account,destiny and wilful actionthat

each one has.

A person may also adopt a certain path depending on his

temperament.

GOING FROM MANY TO ONE

The impact of our efforts is much more powerful when we concentrate our

efforts on the one, instead of the many.

Which is more effective?

Digging one well to access water which is 10 meters deep or

digging 10 wells of 1 meter each.

Accruing frequent flyer miles from various airlines or sticking to

just one airline.

The following is how this principle works depending on the various

generic paths to God.
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Path of Action (Karmayoga): In the initial stage, a seeker gives alms to

several beggars. In the next stage, he focuses his efforts on a single cause

such as a donation to a school or a hospital.

Path of Knowledge (Dnynyoga): After studying various spiritual texts

from new age philosophy to religious texts, a seeker finally turns to asingle one that has the most percentage of spiritual truth in it.

Path of Devotion (Bhaktiyoga): A seeker progresses from worship ofseveral Deities to that of one, goes to one place of pilgrimage rather than

to many, reads one book of Holy verses rather than many.

Path of Chanting the Name of God (Namsankirtanyoga): Here, the

seeker chants the Name of only one Deity instead of many.

Path of Gurus Grace (Gurukrupyoga): After visiting several Saints, a

seeker finally visits only oneGuru.Irrespective of the path of Spiritualityone follows, spiritual progress does not really occur beyond a certain levelwithout the grace of a Guru.

BASIC PRINCIPLES OF SPIRITUALITY

PROGRESSING FROM GROSS (TANGIBLE) TO SUBTLE (INTANGIBLE)

This principle states that we need to improve upon our spiritual practice bygoing from just physical actions, to a practice at a more subtle level.

A subtle spiritual practice is more powerful than a gross one. Take for

example, a relationship where two people shake hands in friendship, while

in reality, they may not like each other. The physical display of friendshipis merely a faade. On the other hand, two people may feel genuine

goodwill towards each other even though there may be no physical

contact.

Likewise, when it comes to practicing Spirituality, going through the

motions of external ritualistic worship (physical level) with no devotionneeds to be replaced by having real inner devotion for God, or intense

desire for spiritual growth.

UNDERTAKING SPIRITUAL PRACTICE AS PER THE SPIRITUAL LEVELOR SPIRITUAL CAPACITY

We must check that the spiritual practice we choose is as per our spiritualcapacity or spiritual level. A student, who has passed grade 3, will not be
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able to sit for the grade 4 exams if he has been continually studying only

the grade 3 syllabus.

So too spiritual seekers should try to improve their capacity to do spiritual

practice so as to not get stuck at one level of spiritual practice.

Let us go through the various stages of development from more gross

forms of worship to more subtle forms as per the level of the seeker:

1. At an initial level we feel that we can make contact with the Divine only by

going to a place of worship and through praying to a statue of God or a Divine

Being.

2. Next we feel a connection with the Divine not just through rituals but through

reading spiritual books whilst sitting in the place of worship.

3. In the next stage we feel that even words are too gross, and just experiencing the

vibrations in a church or temple are enough to spiritually nourish a person.

4. After this we do not need to even go to a place of worship, but can experience

God in the beauty of Nature; high up in the mountains, at a serene lake, etc.

5. At an even higher level, we do not need nature anymore but can experience Godin daily living. Even if we are in an unpleasant place such as a filthy slum or in

the middle of a war zone, we can perceive the comforting blanket of God's

presence, and can worship Him there in the quiet presence of our hearts.


DOING SPIRITUAL PRACTICE RELEVANT TO THE TIMES

In all things in life there is a time for them to happen. If the right thing

happens at the wrong time then the desired result is not achieved. For

example, if seeds are sown in the dry months instead of the rainy season,they do not take root no matter how fertile the land is. Similarly, certain

spiritual practices are conducive according to the time or era.


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Satyayug: This was a very pure era when the averagespiritual level of a

person was 70% (this is the level of aSaint). These people were so pure

spiritually that the Path of Knowledge was best suited to them as they had

the potential to spontaneously understand the implied meanings of allspiritual scriptures.

Trtyug: This was the era when the spiritual level of the average persondropped to 55% and so they lost their potential to follow the Path of

Knowledge. But they were spiritually capable enough to undertake
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penance (the kind that allowed a seeker stand on one foot for 12 years) and

meditation (the kind that made a seeker meditate long enough for an ant

hill to grow all over him).

Dwparyug: There was a further decline in spiritual levels and people lost

their potential for rigorous penance and sustained meditation. So it wasdivinely ordained such that they would be able to make progress through

ritualistic worship. These rituals and sacrificial fires (yadnyas) were very

time consuming and laborious as they had to be done after searching forthe right ingredients. Along with this there were numerous steps which

had to be followed to the last detail. But people were religious-minded

enough to spend the time, effort and money to do them.

Kaliyug: This is translated as the Era of strife and is the current period.The average persons spiritual level has dropped to only 20%. Ourcapacity to do any of the above spiritual practices has greatly reduced. But

considering the turbulent times we live in and the extent of the spiritualpollutionGod has made a simple provision for us to still growspiritually. All He wants of us to do as spiritual practice, is repeat HisName.


OFFERING TO GOD AS PER YOUR TALENT OR CAPACITY

All of us have some kind of resources at our disposal. These have been

given to us by God. A basic principle in spiritual practice is that we use

these same resources to serve Him as part of our spiritual practice andgrow spiritually. The resources we have fall broadly into four categories:

1. Our body

2. Our wealth and worldly connections

3. Our mind and intellect

4. Our sixth sense

Lets look at these four aspects in a little more detail:

1. Our body


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Serving by our body means using our body toserve God. For example:

Cleaning a venue and getting it ready

for a lecture on Spirituality Driving seekers to the venue

Putting up posters to advertise a lecture

on Spirituality

2. Our wealth and worldly connections

An example of serving God by offering ourwealth and worldly connections respectively

would be:

Paying for the venue where a spiritualdiscourse is to be conducted

Arranging for a lecture on Spirituality at

an institute which one is associated with

3. Our mind and intellect

Using our mind and intellect is about using our

creative and intellectual processes to serve God.Examples of this would include:

Using our intellect to study Spirituality,put it into practice and then tell others

about it Using our writing skills to spread

Spirituality by writing articles onSpirituality

Helping in the maintaining of records

and administration of an event


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4. Our sixth sense

Some of us have been gifted withsixth sensefrom an early age. This is due to spiritual

practice from either a previous birth or from

this birth. The onus is on us to use it only tofacilitate spiritual growth in us and others. The

use of our sixth sense needs to be under the

guidance of aSpiritual Master.

In summary, the following points can be kept in mind:

By consistently offering what we have to serve God as part of our

spiritual practice, we grow spiritually.

Even if one does not have wealth or a high intellect he can still

offer his body in service to God and thereby grow spiritually.

The four types of offerings mentioned above are not mutuallyexclusive. If a person has a good intellect and a strong

understanding of Spirituality he may be inclined just to offer his

intellect. However the principle is about offering all what one

has. As the person has a body and also may have some wealth, heshould offer that along with his intellect.

Out of all offerings, the mind and intellect is the most superior as

through that medium one can help others understand and practiceSpirituality.

SPIRITUAL PRACTICE WITH EXPECTATION AND WITHOUT

EXPECTATION

o 1. Definitions

o

2. A comparison of sakam and nishkam modes of spiritualpractice

1. DEFINITIONS

Spiritual practice with expectation (sakmsdhan):This is spiritual practicedone with the expectation of worldly gain
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For example:Saying prayers, making offerings, fasting or doing

some rituals to:

o Gain wealth

o Get a job

oFind lost objects

o Conceive a child

o Overcome an illness

o Ensure the safety of a loved one

Spiritual practice without expectation (nishkmsdhan):Thisis spiritual practice done with the sole aim of spiritual growth.Thus, in this mode of spiritual practice, seekers of spiritual growth

will continue with their spiritual practice while using every event

in their lives for spiritual growth. If at all they are faced with a

difficult situation they will use the situation to grow spiritually by

reducing their ego or surrendering the outcome of the situation toGods wish (shwarchh).

Refer to the article onprayer with expectation and without expectation

2. A COMPARISON OF SAKAMANDNISHKAMMODES OF SPIRITUAL

PRACTICE

When we do spiritual practice a certain amount of spiritual energy

is generated. Now when the spiritual energy is directed towardsworldly gain as in thesakammode of spiritual practice, desires

may be fulfilled but spiritual growth does not occur. This is akin to

attempting to fill a jar with a leak; the jar never gets full. When wedo nishkamspiritual practice then all the energy generated from

spiritual practice is used to fuel spiritual growth. When a seeker of

God does nishkamspiritual practice not only does spiritual growthoccur, but his material and worldly requirements are also taken

care of.

The seeker experiences worldly happiness by doingsakam spiritual

practice while he experiences Bliss (nand) by doing nishkamspiritual practice.
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When we dosakamspiritual practice, we activate the saviour

aspect of the God principle. The final result of what we pray or

wish for is mainly influenced by the intensity of our spiritualpractice and our destiny. When we do nishkamspiritual practice

we activate the Guru principle or the Teaching Principle of God

that looks after our spiritual growth. However, along with this, wealso activate the saviour (trak) aspect of God. If a seekerpracticing nishkamspiritual practice is obstructed and troubled by

someone, then the destroyer (mrak) form of God is activated toprotect the seeker and give the person troubling the seeker his due.

Sakamspiritual practice cannot give permanence. For example,

suppose a person does spiritual practice to acquire a lot of wealth.Once he gets wealthy his desires do not stop there. He may ask for

good health, a good spouse, a child, and so on. Thus he gets

trapped in a vicious circle of trying to appease his various desires.

Such a quest can never end, as there is always something yet to befulfilled. So, one can never experience complete satisfaction from

this mode of spiritual practice. However, in the nishkammode ofspiritual practice, once a persons sole aim of spiritual progress isachieved, he realises his true self and realises God. At this stage of

spiritual evolvement, he gets the permanent experience of

continuousBliss.

Sakamspiritual practice is about (experiencing) all creation or

created objects, whereas nishkamspiritual practice is about(experiencing) the Creator. Sakamspiritual practice is about

obtaining things in the Great Illusion (My), while nishkamspiritual practice is about realising and experiencing the Absolute

Truth, which is God.
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STAGES IN SPIRITUAL GROWTH


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WHO IS A SEEKER?

o 1. Introduction

o 2. Who is a seeker?

o 3. Difference between a non-seeker and a seeker

o 4. Qualities of a seekero 5. How to develop seekership

o 6. Conclusion

1. INTRODUCTION

Through spiritual researchwe have learnt that there are two reasons whywe are born:

1. To undergo destiny

2. To make spiritual progress

Undergoingdestinyis a process that we largely have no control over, butit is possible to make conscious efforts for spiritual progress. Having a

spiritual aim in life and certain qualities helps us to make such efforts. In

this article we describe who is a seeker, what qualities are useful on aseekers spiritual journey and how one can start developing them.

2. WHO IS A SEEKER?

A seeker is someone who:

makes honest and sincere efforts on a daily basis to grow spiritually

has intense desire for spiritual growth, and

strives to improve their spiritual practice both quantitatively and qualitatively on

a regular basis.

It is important that a seekers efforts towards spiritual growth conform tothesix basic principles of spiritual practice.

3. DIFFERENCE BETWEEN A NON-SEEKER AND A SEEKER

Spiritual introversion or a focus on God is needed to be a true seeker ofGod. Spiritual introversion gradually leads to a reduction of identification

with the 5 senses, mind and intellect. Non-seekers, on the other hand,

work to enhance identification with the 5 senses, mind and intellect. Thefollowing table shows the differences between a seeker and a non-seeker.
http://www.spiritualresearchfoundation.org/seeker#1Introductionhttp://www.spiritualresearchfoundation.org/seeker#1Introductionhttp://www.spiritualresearchfoundation.org/seeker#2Whoisaseekerhttp://www.spiritualresearchfoundation.org/seeker#2Whoisaseekerhttp://www.spiritualresearchfoundation.org/seeker#3Differencebetweenanonseekerandaseekerhttp://www.spiritualresearchfoundation.org/seeker#3Differencebetweenanonseekerandaseekerhttp://www.spiritualresearchfoundation.org/seeker#4Qualitiesofaseekerhttp://www.spiritualresearchfoundation.org/seeker#4Qualitiesofaseekerhttp://www.spiritualresearchfoundation.org/seeker#5Howtodevelopseekershiphttp://www.spiritualresearchfoundation.org/seeker#5Howtodevelopseekershiphttp://www.spiritualresearchfoundation.org/seeker#6Conclusionhttp://www.spiritualresearchfoundation.org/seeker#6Conclusionhttp://www.spiritualresearchfoundation.org/articles/id/aboutspiritualresearch/spiritualpracticefordevelopingsixthsensehttp://www.spiritualresearchfoundation.org/articles/id/aboutspiritualresearch/spiritualpracticefordevelopingsixthsensehttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/purposeoflifehttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/purposeoflifehttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/purposeoflifehttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/difficulties/destinyhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/difficulties/destinyhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/difficulties/destinyhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/happiness/spirituality/basicpricinples_spirituality_dhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/happiness/spirituality/basicpricinples_spirituality_dhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/happiness/spirituality/basicpricinples_spirituality_dhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/happiness/spirituality/basicpricinples_spirituality_dhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/difficulties/destinyhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/purposeoflifehttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/purposeoflifehttp://www.spiritualresearchfoundation.org/articles/id/aboutspiritualresearch/spiritualpracticefordevelopingsixthsensehttp://www.spiritualresearchfoundation.org/seeker#6Conclusionhttp://www.spiritualresearchfoundation.org/seeker#5Howtodevelopseekershiphttp://www.spiritualresearchfoundation.org/seeker#4Qualitiesofaseekerhttp://www.spiritualresearchfoundation.org/seeker#3Differencebetweenanonseekerandaseekerhttp://www.spiritualresearchfoundation.org/seeker#2Whoisaseekerhttp://www.spiritualresearchfoundation.org/seeker#1Introduction


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Non-seeker Seeker

Main aim is to grow materialistically Main aim is to grow spiritually

Works toward enhancing the mind,

body and intellect

Works toward dissolution of the mind, body and

intellect

External journey Internal journey

Develops personality defects such as

attachment, pride, anger, etc.

Develops Divine qualities like spiritual love,

introversion, spiritual emotion towards God, etc.

Feels that I am the doer Feels that God is the doer

4. QUALITIES OF A SEEKER

A seeker has some basic qualities. These qualities help a seeker in their

spiritual practice, as follows.


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In addition, there are some qualities of an ideal seeker. Below we have

listed some of them.

Has intensedesire for Liberationfrom the cycle of birth and death

Has desire to change by removingpersonality defectsand imbibingDivine qualities

Tries to observe everything from a spiritual perspective

Focuses on remembering God or Guru during service unto theAbsolute Truth (satsv)
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Attempts to give the doership of each action to God

Tries to perform each and every activity with perfection

Tries to perform every action as spiritual practice and inspiresothers to do so

Feels love for everything created by God

As a seeker progresses spiritually, they imbibe more and more of these

ideal qualities. A disciple displays many of these qualities through every

action.

5. HOW TO DEVELOP SEEKERSHIP

If we have the yearning to change ourselves to become a better seeker and

human being, all efforts will happen more easily. In Spirituality desire to

grow spiritually is of 80% importance.

Below are some concrete steps one can take to develop the quality ofseekership that can be praticed in day-to-day life, at work, at home etc.

Consistently increase the quality and quantity of the spiritual

practice we are currently doing.For example, if we are chanting2 hours per day along with our daily activities, we can try to chant

3 hours in the following month, then 4 hours in the month after that

etc.

Observe qualities in others and emulate them. E.g. tidiness,

timeliness. For example, if we notice our friend always meets us

on time, then we can ask ourselves whether we always come to

meetings on time and make efforts to be punctual. Develop the attitude of learning from situations.For example, if

a colleague keeps getting angry at us, instead of feeling angry

ourselves we can try to see how to remain calm, learn how we canhelp the other person, keep a spiritual perspective towards the

situation that developing love without expectations towards others

is a Divine quality etc.

Readily working on the above points will itself develop seekership within

us. It is important to remember that being a seeker is not a status, it is an

attitude that is practiced in everyday life.

6. CONCLUSION

Spiritual growth is likely to be rapid if one inculcates the qualities of aseeker. The spiritual journey also becomes smoother by developing thesequalities and one is likely to experience moreBliss (nand).
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We come across many people who have sincerely followed some form of

spiritual practice, sometimes for even 20 or 30 years, and have not

achieved the expected spiritual growth. To avoid this, apart frominculcating the qualities of a seeker, we recommend that spiritual practice

conforms to the six basic principles of Spirituality.

Seekers, move swiftly, your Liberation is in your hands. H. H. Dr. Athavale

SOME GENERAL CONCEPTS IN SPIRITUALITY

SPIRITUALITY IS TO BE EXPERIENCED

In Spirituality, words have only 2% importance while 98% importance lies

in the experience.

In the diagram, we see two cliffs and between them there is a chasm. Howdoes one cross over from pure intellectual knowledge to the other side so

as to experience the knowledge?

As you can see the bridge represents spiritual practiceand is the key toexperiencing the intellectual knowledge. Spiritual practice is a stumblingblock for even the most intelligent person who reads or listens to any

matter on Spirituality. The reason being most intellectuals tend to getcaught up in the words and debate the holy scriptures. However ultimately

one needs to experience Spirituality and the words written in the

scriptures. (Refer to article onWhat are Spiritual Experiences?)
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This can be understood by the famous story of the scholar and the

boatman.

Once a scholar was being ferried across a river by a poor boatman. During

the boat-ride, they spent a while in conversation. The scholar named a

number of holy texts and asked the boatman if he had studied them. Whenthe boatman replied in the negative, the scholar remarked, You havewasted half your life. As this discussion was going on, the boat sprang aleak and water rapidly entered it through the crevices. Seeing this, theboatman asked the scholar, Sir, can you swim? The scholar replied, Ihave read several books on swimming and gathered a lot of information on

it, but I cannot swim. The boatman then commented, Then your entirelife has gone to waste. The boat is about to sink!

The scholars theoretical knowledge was of no use to him. Similarly, to beable to cross this vast ocean of worldly life and experience happiness

through it, one should practice Spirituality and not just acquire verbalknowledge.

SPIRITUALITY IS TO BE EXPERIENCED

In Spirituality, words have only 2% importance while 98% importance liesin the experience.

In the diagram, we see two cliffs and between them there is a chasm. How

does one cross over from pure intellectual knowledge to the other side soas to experience the knowledge?


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As you can see the bridge represents spiritual practiceand isthe key toexperiencing the intellectual knowledge. Spiritual practice is a stumblingblock for even the most intelligent person who reads or listens to anymatter on Spirituality. The reason being most intellectuals tend to get

caught up in the words and debate the holy scriptures. However ultimately

one needs to experience Spirituality and the words written in thescriptures. (Refer to article onWhat are Spiritual Experiences?)

This can be understood by the famous story of the scholar and theboatman.

Once a scholar was being ferried across a river by a poor boatman. Duringthe boat-ride, they spent a while in conversation. The scholar named a

number of holy texts and asked the boatman if he had studied them. When

the boatman replied in the negative, the scholar remarked, You havewasted half your life. As this discussion was going on, the boat sprang a

leak and water rapidly entered it through the crevices. Seeing this, theboatman asked the scholar, Sir, can you swim? The scholar replied, Ihave read several books on swimming and gathered a lot of information onit, but I cannot swim. The boatman then commented, Then your entirelife has gone to waste. The boat is about to sink!

The scholars theoretical knowledge was of no use to him. Similarly, to beable to cross this vast ocean of worldly life and experience happiness

through it, one should practice Spirituality and not just acquire verbal

knowledge.

3.2 SPIRITUAL PRACTICE SHOULD BE DONE ON A DAILY BASIS
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If we are serious about any

endeavour in life we needto be both persistent and

regular.

For example, if one wants

to be fit one would need todo exercise regularly. So

also if one wants

permanent happiness one

needs to do spiritualpractice on a daily basis.


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INCREASING THE LEVEL OF SPIRITUAL PRACTICE REGULARLY

Just as we increase our levels of

fitness by steadily increasing our

exercise regime, the same is true inspiritual practice.

If we do the same spiritual practiceyear in and year out it would lead

to stagnation. To avoid stagnation

in spiritual growth we need toadopt increasing levels of spiritual

practice.

INCREASING THE LEVEL OF SPIRITUAL PRACTICE REGULARLY

Just as we increase our levels of

fitness by steadily increasing our

exercise regime, the same is true inspiritual practice.

If we do the same spiritual practiceyear in and year out it would lead

to stagnation. To avoid stagnationin spiritual growth we need to

adopt increasing levels of spiritual practice.

General concepts in Spirituality

LEARNING TO LISTEN TO AN AUTHORITY IN SPIRITUALITY

When our television is not working, we take it to a service centre that

specialises in repairing televisions. When we are ill, we go to a doctor. Soalso is the case with Spirituality. We need to listen to an authority in the

field of Spirituality. According to the science of Spirituality an authority inthe field of Spirituality is known as aGuruor aSaint.
http://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/guruhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/guruhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/guruhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/sainthoodhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/sainthoodhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/sainthoodhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/sainthoodhttp://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/guru


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DO NOT WASTE YOUR SPIRITUAL ENERGY

By doing spiritual practice one gets spiritual energy. If we use this energy,for example in the form of prayer to get worldly benefits then the spiritual

energy gets depleted. The reason for this is that we draw upon our spiritual

energy to orchestrate something for our worldly gains. Therefore insteadour spiritual energy being utilised to enhance our spiritual growth wecould even regress spiritually. There is no end to worldly difficulties and

most of them are due to ourdestiny.With spiritual growth one derives

increasing ability to face destiny and ultimately overcome it.

GAINING SPIRITUAL EXPERIENCES FROM SPIRITUAL PRACTICE

In Spirituality, only 2% of importance is given to intellectual knowledge

and 98% of importance lies in the experience of that knowledge. These

experiences are known asspiritual experiencesand help us to generate

faith in our intellectual understanding of the science of Spirituality.Spiritual experiences can manifest in many ways.

Some of the more tangible aspects are when one experiences something

with the five senses with no rational cause.

For example, a person is in a quiet room meditating and he has shut the

door and windows to seal off any disturbances. Suddenly he begins to

perceive a fragrance of incense of sandalwood. He is puzzled and he looks

around for the source of the fragrance by checking around the house andeven opening the windows. The fragrance follows him wherever he goes.

This is Gods way of encouraging us. For more information refer to thearticle onSpiritual experiences.

On the other hand one may experience how divine intervention works by

applying a spiritual principle or concept in their lives. As a result onegains faith in that principle and internalises it.

THE CONCEPT OF OWN WISH, OTHER'S WISHAND GOD'S WISH IN

SPIRITUAL PRACTICE AND GROWTH

1. DEFINITIONS

The word ichh in Sanskrut means wish. Accordingly:

Swchh:Swa means me or mine. Behaving inswechhamodemeans doing everything as per ones own wish.
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Parchh:Par means others. Behaving inparechhamode meansdoing everything as per another persons wish.

shwarchh: shwar means God. Behaving inIshwarechhameans doing whatever God wishes.

2. THE CONCEPT OF OWN WISH, OTHER'S WISH AND GOD'S WISH INSPIRITUAL PRACTICE AND GROWTH

Almost all of us identify only with ourbody (five senses), mind andintellect.This is also known as ourego.However spirituality teaches us

that our true nature is the soul (tm) or the God Principle within each ofus. The nature of the soul is perpetual Bliss (nand), i.e. a superlative stateof happiness that is not dependant on any stimulus. Broadly the aim ofspiritual practice is to make us:

Reduce and finally dissolve our identification with our five senses,mind and intellect and

Identify with and experience the soul (the God Principle) within

us.

One way to do this is by moving from one's own wishtoother's wishand

finally to God's wish mode as part of our spiritual practice.

When we do things as per our own wishit is in accordance with what our

5 senses, mind and intellect want. As we keep giving into these desires we

only enhance our reliance and identification with our 5 senses, mind andintellect. This makes it impossible for us to understand and experience the

soul within us. This mode of one's own wish is like that of an animal with

little or no care for others.

There is a saying that by ignoring something we reduce its effect on us.We can use this same principle in our spiritual practice. When we listen

and comply with others wishes we automatically give less importance and

ignore our own wishes. When we get into the habit of acting in other's

wishmode, we begin to reduce our ego (i.e. dissolution of our 5 senses,mind and intellect).

Lets take an example of a person being in other's wish mode.

Mark and Elizabeth are a married couple and on a Friday night they both

want to do different things. Elizabeth wants to go for a concert and Markwants to go for a football game. Mark who is doing spiritual practice is

aware of the concept of other's wishand therefore gives way to
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Elizabeths wishes. He forgoes the footballgame and goes to the concertwith her. With this gesture Mark grows spiritually as he has in this

instance ignored his own wishes rising from his 5 senses, mind andintellect.

True following of other's wish is thinking of the other persons wish asyour own.

With regular and increasing amounts of spiritual practice coupled withbeing in other's wish mode, in time one dissolves enough of the

identification one has with ones own five senses, mind and intellect. Atthis stage a Guru in the manifest form comes into ones life. AGuru hasaccess to the Universal Mind and Intellect and acts as per Gods wish. Bylistening to Him and doing as per His instructions, one does as per Godswish. When ones ego has dissolved enough (i.e. at the level of aSaint)one is able to have direct access to the Universal Mind and Intellect and

then directly able to do asper Gods wish. Behaving in accordance withGods wish gives us the experience of God Himself.

3. SOME FREQUENTLY ASKED QUESTIONS ABOUT THIS CONCEPT

1. To what extent should we follow another's wish? Suppose if somebodyis asks us to do something that is incorrect should we still follow the

other's wishor should we use our common sense and say no?

Answer: We need to keep in mind that whenever following another'swish causes an obstruction to our spiritual practice, then it is incorrect to

do so. If something is 50% right and 50% wrong then one can still followanother's wish. This is purely from a spiritual standpoint where the

intention is to reduce ones ego by listening to another person and actingas per their wishes. This is not from a worldly viewpoint. The example in

the next paragraph explains this further.

2. Should we follow another's wish at home with family only or try to do it

with whomsoever we come in contact?

Answer: We should do it whenever possible without any obstruction toour spiritual practice.

For example: If someone would ask us to do something like going tomovies everyday because they wish so, we need to exercise restraint in

such cases. This is because we do not have the time to go to movies on a
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daily basis and also complete our worldly duties and spiritual practice. But

lets say a friend of ours wanted us to come for a movie every week andeven though we felt it a waste of time we could go from the perspective ofbeing in other's wish mode.

3. What if we follow another's wish with resistance and anger?

One needs to understand the spiritual benefit of following another's wish.

Sometimes even after understanding at an intellectual level that one shouldbe in other's wish mode in a certain situation one still has a lot of

resistance and reactions to it. To overcome the resistance and reactions

one can give oneselfauto suggestions.

1. INTRODUCTION TO PATH OF ACTION ORKARMAYOGA

The word path of Action orKarmayogaconjures images of social

workers, charity workers and volunteer workers. However, in most casesas the charity work done by most of these social and volunteer workers isdone at an emotional level or for publicity or fame, it does not constitute

path of Action orKarma yogain the real sense of the word.

Some people think that going about their day to day duties or doing their

jobs properly and honestly constitute the path of Action. But this is again

not true, i.e. doing this does not translate into their spiritual growth.

So what exactly is the path of Action orKarma yoga?

2. SOME BASIC CONCEPTS

Before we go into the details of path of Action orKarma yoga, let us

understand a few basic concepts

2.1 LAW OF KARMA

As per the science of Spirituality, every action or deed that we do earns usa fruit. The fruit is in the form of a merit or demerit depending on whether

it is a good or bad deed respectively and a give-and-take account with the

person or persons involved in the act.

Merits give us happiness and demerits give us unhappiness

proportional to the intensity of the good or bad deed that we did.

Nobody can escape from the fruits of his actions.

If the fruits of our actions are not enjoyed or suffered in this very

birth (and this happens in most cases) then we have to take another
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birth to undergo them. In such cases we have to wait till

circumstances are conducive again on Earth region (Bhlok) for usto undergo them. That is till such time that the other people wehave to complete our give-and-take account with are also there on

Earth and the times on Earth are also conducive for the type of life

we have to undergo. For example if we have to undergo lot ofhardship as a result of demerits that we have collected then wehave to wait for an overall period of hardships on Earth for us to be

born.

It is understandable that one would not like to undergo the resultsof demerits. However why would one not want the results of

merits? One of the reasons we should not want

merits is that in the course of enjoying the fruits of our meritseither in this or subsequent births we would do further deeds which

would then incur further merits or demerits. This would trap us inan endless cycle of life and death as a result of the incompletegive-and-take account with people. In the present times on Earth,

when Righteousness (Dharma) has gone down, the level of

demerits with which we are born and the possibility of gaining

further demerits during the course of ones life are quite high.Hence the life of a spiritually average person is filled with more

unhappiness than happiness. Thus we get sucked into a vortex of

perpetual unhappiness with comparatively lower periods and lesserintensity of happiness.


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2.2KRIYAORKRUTI

Kriyare those actions of ours that do not result in either merits ordemerits. Generally speaking these are our unintentional and involuntary

actions like blinking, sneezing, etc.

2.3 KARMA

Karma literally means action or deed done with intent. However pleasenote that the word action or deed is not limited to just physical actionslike walking, talking, smiling, etc. but includes all actions of the 5 sense

organs, 5 motor organs, mind and the intellect. From a spiritual

perspective however karmarefers to those actions that result in merits or

demerits. However even actions done without intent, e.g. unintentionally

bumping into someone while walking on the road do earn us a demerit ifthe bump causes the other person some slight harm. But 80% of the extent

of demerit earned depends on the intent.(Please note that the word karma used here is not synonymous withkarmaas in destiny.)

2.4AKARMA-KARMA(NONACTION-ACTION)

This is the pinnacle of spiritual growth or the highest possible level

achievable as per the path of Action.

This is possible only in the case of spiritually evolved people

above the 80% spiritual level. However the process of actionsbecoming akarma-karmastarts at the 80% spiritual level andbecome absolute only at the 100% spiritual level.

Here even voluntary/intentional actions like helping others happenas kriya.

Examples of akarma-karma type of deeds are the actions of thesespiritually evolved people, when in complete communion with

God. In this state as they have lost all body consciousness (refers

to going beyond the consciousness of all the bodies, viz. physical,mental, causal and supracausal bodies), the fruits of their actions

do not belong to them. Also as these highly evolved people are so

merged with God, whatever deed happens through them happenonly as per Gods wish. Thus all their actions are basically non-actions.

The importance of attaining this state or level is that thereafter the

person is set free from the trap of the fruits of his actions.

As people at this advanced spiritual level cease to identify with

their 5 senses, mind and intellect, they not only do not generate


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merits or demerits but also are freed from their entire destiny and

sanchit (accumulated give-and-take account). Hence they are

liberated from the cycle of birth and death.

3. DEFINITION OF PATH OF ACTION

The path of spiritual practice that gives guidance about

Why we do actions or deeds?

Why our actions or deeds trap or bond us?

How to do actions or deeds without getting trapped in their fruits?

Which actions or deeds liberate us from the bond of the GreatIllusion (My), i.e. cycles of birth and death?

What is the importance of continuing doing actions even after

attaining the state of Liberation when still embodied(Jvanmukta)?

4. SOME OTHER DEFINITIONS OF THE PATH OF ACTION

Doing actions or deeds in a manner that will result in spiritual

growth or Liberation or God-realisation

Doing all our actions or deeds, even the so called material or

worldly actions, in such a way that no new impressions are created

in our mind, thereby freeing us from the trap of bond of these

impressions.


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Doing all deeds or actions as per Righteousness, without anyattachment and without any expectation of the fruits of our actions.

Doing all actions or deeds with the clear experience that I am not

doing it but God or the power running the universe is doing it, i.e.doings actions without doership. In simple terms doershipmeansthinking that we are doing the actions, not God.

(One may think that giving up of doership would result in irresponsiblebehaviour or lack of efforts. However we must understand that the path of

Action advises us to make all efforts as if everything is in our hands, but to

think about the fruits of these actions as if nothing is in our hands.)

5. BENEFIT TO SEEKERS OF OTHER PATHS OF SPIRITUAL PRACTICE

Even seekers following other paths of spiritual practice like the paths ofMeditation or Devotion benefit in their spiritual practice if they

complement their regular spiritual practice with the path of Action.

1. INTRODUCTION TO THE PATH OF GURUS GRACE

While there are many generic paths to God, the path of Gurus Grace(Gurukrupyoga) is the most important from the point of view of

achieving the ultimate in spiritual evolution. In every aspect of life, it isbest if we have a guide or a teacher to help us understand, learn andprogress. Making spiritual progress is no exception to this Universal rule

and it is only by the grace of the eternal Guru Principle (the TeachingPrinciple of God) acting through a Guru in human form, that a studentmakes rapid spiritual progress.


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No matter what spiritual path we are on, if we try and do it on our own, we

can reach only up to a particular spiritual level. Beyond this, Gurus graceis an absolute necessity to take us to the next level.

2. DEFINITION OF THE PATH OF GURUS GRACE

The word krupahas been derived from theSanskrut word krup whichmeans to be compassionate.Krupadenotescompassion, initiation or ablessing. AccordinglyGurukrupayoga is the spiritual path where through

Gurus grace, the embodied soul is united with God.

3. IMPORTANCE OF THE PATH OF GURUS GRACE

3.1 TIME TO PROGRESS

The most important advantage of following the path of Gurusgrace is the time taken to grow spiritually. By serving a Gurusmission of spreading Spirituality a seeker acquires His grace and

makes rapid spiritual progress. While there is no

worldly achievement that can compare to acquiring a Gurus grace,the following example will help in understanding the spirit of theprevious sentence. Imagine a student who is poor, but by sheer

hard work catches the eye of a billionaire who then gives him a

scholarship to a top university and takes care of his future careerprospects. Just as that student gets saved from years of slowly

climbing up the corporate ladder, so also a seeker of God who

earns the grace of a Guru bypasses years of spiritual practice in anyother spiritual path.

With spiritual practice through any other path, one makes progresson average at the rate of 0.25% per year. If one undertakes spiritual

practice as advised by the Guru then one can progress up to 2-3 %

annually. If a disciple is able to acquire the grace of the Guru, thenspiritual progress of even 5-8% per year is possible.

3.2 PROGRESSING BEYOND A CERTAIN LEVEL

There is a well known saying in Sanskrut: Gurukrupahe kevalamshishyaparammangalam. It means that only by the grace of theGuru can the disciple attain his ultimate benefaction, that isspiritual progress.

It is impossible to reach the level of a Saint (i.e. the 70% spiritual

level) and dissolve ones mind and intellect unless one has thegrace of a Guru.


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No matter what spiritual path one follows other than the path of

Gurus Grace no path can completely purify the mental body(manodha), causal body (kradha) and supracausal body(mahkradha). Consequently none of these paths have thecapacity to make one attain the final liberation (Moksha).

Other spiritual paths such as the path of action (Karmayoga), pathof knowledge (Dnynyoga) and path of devotion (Bhaktiyoga) aresignificant in a seekers life only till one is blessed by a Guru.Since the disciple undertakes only the spiritual practice as advisedby the Guru thereafter, only the path of Gurus grace remains. Allpaths to God finally culminate in a seeker acquiring the grace of a

Guru to finally merge into God.

4. HOW DOES GURUS GRACE FUNCTION?

The Gurus grace can function through 2 mechanisms:

Resolve: Only when a Guru makes a resolve, may this discipleprogress spiritually, does the disciple make real spiritual progress.This itself is termed as Gurus grace. Even a mere thought likemay it occur in the mind of the Guru issufficient for theoccurrence of an event. Nothing else is required. However, this ispossible only in the case of a Saint whose spiritual level exceeds

80%. Resolve for Gurus at the spiritual level of 70% is mostly

limited to worldly help for their disciples.

Presence: Mere presence, proximity or company of the Guru, is

sufficient for a disciples spiritual practice and progress to occurautomatically. A good example to illustrate this is the sun that

awakens everyone and makes the flowers bloom when it rises. This

happens simply with its existence. The sun does not ask anyone towake up or the flowers to bloom. The mission of a Guru of a

spiritual level of more than 90% is of this nature.

5. SPIRITUAL PRACTICE ACCORDING TO THE PATH OF GURUSGRACE

SSRF recommends the path of Gurus grace to make rapid spiritualprogress in this lifetime itself and to take advantage of thecurrent times

that are very conducive for spiritual growth.

The path of Gurus grace comprises of the following 8 practices:
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