54. Pathway to Liberation
Talks and Lectures on the System of Sri Ramchandra's Rajayoga
Pathway to Liberation
Pathway to Liberation
In this language in which the Upanishadic seer
of the 'Isa' has pointed out that the subject
can be transposed to be the object, a subtle
play of the cases reveals the magnificent unity
that is arrived at. When a person reaches that
particular state he becomes pure. He is the
essence of whiteness, or clarity or
transparency. And what does he achieve? A level
of seeing far beyond "Kranta-darshih'Kavih,
paribhuh, svayambhu," self-creating that being,
all-widened being that he is. And what is more,
he sees everything in their true, eternal
nature. And if we want, and if every philosopher
does really require the experience of Reality as
it is in itself, well this particular
consciousness which is transcendent, in the real
sense of the term, to the cosmos must be
experienced. It has been a statement, a vision.
The practicalisation of that had not been
possible for most, if not almost impossible,
for, the path-way to that was somehow barred.
Therefore, in the simplicity of his perception
and vision, Shri Ram Chandraji shows that to
that point only the transmission of the Highest
Personality can take you. It is a gift of God.
It is the Grace of God. It is an opening up of
the body of God-'Vivrunute Tanum Svam'! It is an
opening up of the very body of God. We enter
into the splendours that are of God.
Now such an experience is within reach of every
one of us with the help of the supreme
transmission of the Ultimate Master. All this,
it may appear, will demand only one thing from
you - constancy of remembrance of your goal.
Constancy of the guide, or the constancy of the
remembrance of the guide who is with you.
Constancy of the sensitivity of the transmission
that is being poured into you.
A constancy that requires a fidelity of
experimentation and knowledge of the Ultimate!
That requires the status of a dhira-a dhira is
one who has mastered the technique of dhyana, of
the dhi! And who is courageous enough to follow
the light that is coming from within, the dhi!
One of the most magnificent verses, which has
been recited by us through the centuries, is the
Gayathri. But to whom do you address that? To
the Solar sphere! And to whom are you moving,
according to our own tradition? To the Solar
sphere! And to the beyond! That is why the goal
that has been set before us is the highest that
the human mind could ever conceive of. And the
means that has been given to us is the highest
that the human mind could ever crave for. It may
be a tragedy that we have forgotten all that
knowledge. It may be said that the Sri
Ramchandra's Rajayoga is as ancient as the hills
of this country. But we are getting it in the
most purified form without all those adorations
that have come into it by way of myth, by way of
phantasy, by way of power-politics in
spirituality!
Now I stated that this path of the Sri
Ramchandra's Rajayoga takes up the frontal
position, whereas the Tantrik system, as I also
mentioned, takes up what is called the spinal
levels. Many of you who are interested in
spirituality might have been attracted to what
is called the Shat Chakra Nirupana and the other
ways of such things. Here again we know from
bitter spiritual experience during the last 2500
years, I think from the time tantrik Buddhism
developed vigorously, we know what extraordinary
things have occurred in the name of
shat-chakra-nirupana! And the experience of the
chakras, the rousing of the Kundalini, and the
rest of those things. On these points, Shri Ram
Chandraji points out that if you reach the
higher levels by this path, automatically and
naturally, all the centres in the back get
illuminated. But then it is not by the rousing
of the Kundalini you go up, but by the descent
of the Supreme force from the crown of your head
downwards. It is not shakti that has to move up
to Shiva, it is Shiva that has to come down to
those levels.
That is why in this system you do get the
awakening of the Kundalini and all the centres,
but they are processes of nature or of God, and
not your individual effort or business. His
recent researches, of course they are researches
of nearly fourteen to fifteen years, have
demonstrated clearly that the centres which he
has pointed out are much more important in the
downward movement by which, from the Centre, the
force had moved out to the grossest
portion-Adhimooladhara ! For what? For creation,
and the continuance of creation and procreation
of the world! The force has come to that
individualised point. And as it is known, you
cannot lift it up by just pushing it upwards.
They do not go that way. The easier way, as it
has been found by him and as it was understood
by some of the Vedantins, was to rouse it from
the heart and connect it to the Brahma-randhra.
Then from that it will flow out and downwards
and correct your whole system. You become more
and more moral. As it was stated by an eminent
yogi, Sri Aurobindo, the downward movement of
the mind has created all these disastrous
tendencies which you call kama and krodha. In
fact, our own people constantly recite 'kamoha
karshit, manyural karshit'. They are not ours,
they are Nature's, and I am not responsible for
their working! That is why every type of
exertion to control these two forces only
represses them, and brings them out in worse
shapes. That is why Master has stated that yours
is not to touch those centres but to go upward,
and these things naturally come under control.
Now this is a very great discovery. They are
helpful in evolution but they are not helpful in
involution. And the pathway of descent down the
hill is more easy by jumping down, but the
pathway up the hill is different, and ought to
be different. It must be a type of spiral. Any
man who has constructed a road up a mountain
knows that the twists and turns by which he
ascends to the height is the easiest way to go
up, though the shortest way may be, as in
Tuglak's kingdom, or as in logic, to put a
straight line between the two and go there, as
the funicular railway system tries to do. Now we
don't want to try that job because human nature
is not intended for such experiments. On the
contrary the pathway of knowledge, merely taken,
does not lead you anywhere. Every knowledge
needs a practice - a kriya - and the kriya that
we have to do is the prayer. The second thing is
to meditate, by which we mean to receive the
Ultimate consciousness by way of transmission
into you. And when it begins its work, your goal
is reached in the shortest possible time. And
not only that, all the benefits that are said to
accrue form the Tantrik sadhana of the
Shat-chakra-nirupana are got in an easier, more
natural, and less disastrous way. Human nature
has now the possibility of becoming Divine with
the Divine's help. Human effort, I do feel, is
necessary; but a human effort that resists the
Divine movement is not likely to meet with
success. Let, then, human effort coincides more
and more with the Divine way of ascent. That is
why it has been possible for Shri Ram Chandraji
in the short span of a dozen years to reveal the
central possibility of the method of Sri
Ramchandra's Rajayoga, which is to help every
individual to receive the transmission of the
highest consciousness and, further, to lead him
with his help, (if he wants to have the
appearance of individual effort to go along with
it) to reach the Ultimate. All that the Divine
wants is a co-operation, not a resistance. And
that co-operation is all that you have to offer
when you offer a prayer and sit in meditation
for an hour a day in the morning, and
half-an-hour in the night when you go to bed.
Well, that is the easiest path which anybody can
take, and any one can undertake, and the
simplicity of the method, the sovereign result
that it yields, verily make it a Raja Yoga!