For the sake of humanity Baba Muktananda picked this prayer as part of the sacred Guru Gita text, which was chanted every morning in Ashrams around the world. It now seems so apropos considering the suffering happening around the world.
May the wicked become good; may the good obtain peace; may the peaceful be free from bondage.May the free set others free.
Blessings upon the people of this world; may the rulers be just and wise. May good be the lot of animals, and the holy sages. May all people be happy.May it rain at the right time; May the earth always be bountiful.
May all countries be free from strife.
May everyone worship without persecution.
May blessings fall on our mother and father; May all be happy and heathy.
May our vision see only auspicious sights; may everyone banish the pain of sorrow.
May everyone overcome all their difficulties; may everyone's dreams and hopes come true.
May everyone everywhere be glad.
May all endeavours flourish and be an aid to knowledge; long may we see the sun.
Lately I have been having a taste of sahaja samadhi, what the yogis call the ‘natural state,’ a state of peace and happiness.
The sahaja state is evoked by the Zen adage, ‘before practicing Zen the mountains are mountains, the trees are trees and the rivers are rivers. During practice the mountains are no longer mountains, the trees are no longer trees, and the rivers are no longer rivers. After practice is complete the mountains are once again mountains, the trees are once again trees, and the rivers are once again rivers’.
Shaktipat for me was sudden, unexpected, amazing and magical. I momentarily felt enlightened when I received it. However, too quickly my karmas returned, and I was back to normal. But normal was radically different. No matter what happened I knew, without a doubt, that I had a Self, that there was an eternal space within me.
Before we meet the Guru and begin spiritual practice, we have many fixed beliefs, values and opinions that are in the way of being receptive to the Guru and the teachings. They show up as inner resistance as a new paradigm arises. We may cling to thoughts and reactions that served us in the world, but do not serve us in the company of the Guru. Or, perhaps they didn’t really serve us in our life, which is why we turned to spirituality.
As a new sadhaka we don’t really have a clue as to what discipleship is. Swamiji often refers to sadhana as, in Gurdjieff’s term, ‘conscious suffering’. If we don’t begin to pay attention to the inner world by means of yoga, life has a way of presenting difficulties to get our attention. Sadhana, spiritual practice, comes into conflict with everything we thought was true. The friction between what we thought was true and what is actually true spiritually, is the burning ground of sadhana. And to get anywhere spiritually this burning must happen.
At a certain point after experimenting with spiritual ideas to see what is true and what is not, we relax into acceptance. True in the spiritual sense is to renounce thoughts and feelings that take us far from the Self, the Guru, and the Shakti. After a while the friction eases into a sense of knowing. When this surrender happens, we begin to live more peacefully.
Peace for me comes from remembering the Guru’s feet. The Guru is the fountain of grace and blessings in my life. I know that to take myself away from this grace would court a kind of spiritual death. And so, no matter how difficult the inner and outer challenges are, I vowed to stay with the Guru until death.
At a certain difficult moment, I saw that in too many lives, there were lost opportunities to overcome my negative tendencies. I ran away too many times in the hope that I would avoid the pain that leads to overcoming deep unconscious angst. I saw that running away inwardly was an attempt to punish another person. But the result was that I only punished myself.
I promised myself that in this life, I would not run, nor hide, nor use anger to destroy love anymore. Instead, this time, I dedicated myself to the Guru, to the highest principle. I recall the feeling I had when I received Shaktipat, the utter awe and gratitude to have found the Guru, this divine lineage and the magic of feeling alive with Shakti.
I don’t claim to be ‘enlightened’. However, Guru’s grace has taken away the heartbreaking burdens I carried, and I am much lighter for it. I am no longer weighed down or confused by anger and frustration, fear or grief. In the past when situations upset me, my heart became heavy with negative emotion. And, there were many times when the sadness seemed unbearable. But always, when I turned to God, Guru’s grace appeared and dissolved the pain. I could once again connect with the Self.
Now when I am agitated, I sit with myself and watch the feelings and thoughts move through me until my mind becomes quiet. To witness this inner play as it arises brings great joy and relief. The desire to act out of negative emotion no longer controls my life. And when unhealthy thoughts intrude sometimes, I meditate and watch the play.
In my early 20s, before I met the Guru, I was plagued by self-doubt. I could not find my place in the world. One day, with a little help from a magic mushroom, I had a powerful insight. I saw how my mind created all my suffering and that there was nothing essentially wrong with me. I was so inspired that I bought my first spiritual book by Swami Ramacharaka.
But after reading the book I could not hold onto, understand or apply the insight to my life. It was only when I received Shaktipat did my mind and my relationship to the world begin to make sense.
If you were to ask me how I achieved peace, I would probably say, ‘I’m not sure’. Over time, sadhana, perseverance and love, the boiling cauldron of my emotions calmed down. I could say that ‘it just happened’ but I know that I have worked hard spiritually to rid myself of everything that was in the way of my connection with the Self. If my mind becomes disturbed, I inquire, I meditate or say the mantra. My mind now has a habit of restoring peace, not inflaming negativity.
When the Mt Eliza Ashram was established it became the testing ground for my sadhana. My relationships with the Ashramites were food for my negative tendencies. Even though the Ashramites were assigned to seva, things were often left undone. I became annoyed when faced with a kitchen sink full of dirty dishes, or the garbage overflowing onto the floor, or the phone left unanswered, or the carpet was dirty, or the lawn out of control. Or, when flowers I planted in the garden were pulled up because someone thought they were weeds. I became upset when food was left in bedrooms for days or left out to go bad. I got upset and angry when lights were left on, or the door left open with the heat blasting. I became impatient when I asked someone to do something and it was put off for days. I had to ask people over and over to do the dishes, sweep the floor, close the doors, etc. I became resentful and resentment grew into anger.
It is well known Ashram lore that the seva or Ashram managers often take the heat for most practical matters when things go wrong. No matter how much a person wants to live in an Ashram, most people resist being told what to do, especially if they think the work is beneath them or that they have more important things to do.
Many times, Ashramites ran to Swamiji complaining that I was unfair or too harsh. He received feedback from others about what they did not like about me, and in turn passed it onto me. He never divulged who told him what, which infuriated me. Or he would tell me to ‘work on my relationship’, which enraged me even more. I felt hurt and misunderstood. At one point my anger became so intolerable, I wanted to leave. I did not want to live my life in constant conflict with others. Then I remembered Swamiji’s teaching on four things to do in a bad situation:
Change the inner world.
Change the outer world.
Whinge—whine and complain.
Leaving wasn’t an option; I could not change the outer, the Ashramites. Of course, when it is not about changing other people, doing something in the outer world is possible. I considered giving up asking people to do things, but I cannot stand chaos or mess, and knew that was not a real possibility. So instead of complaining to myself, I decided to work on the inner.
Swamiji’s highest value, since I have known him, was and is, to put harmonious loving relationships ahead of practical issues–much to my annoyance. For him a person’s spiritual well-being was, and is, way more important than ‘getting things done’. He has never said that, but I am aware that his relationships were based on educating and teaching his students with compassion and patience.
I decided to try Swamiji’s way. I began to care more about having a loving conflict free inner state, than getting things done. Eventually, I stopped letting practical matters override harmonious relationships. My discipline was to watch my inner response with each person and to not indulge anger. I became more flexible and my life became more harmonious.
Anger shatters the natural loving relationship with others. When I remember the Self, natural flow and harmony is restored. I changed to a more collaborative management style and gave up the frustrating authoritative style.
Baba Muktananda writes:
A person should forget his delusion and meditate on his own Self. There are only two ways to live: one is with constant conflict, and the other is with surrender. No victory can be won in life through conflict. Conflict only leads to anguish and suffering; no one has ever seen a person attain anything else from it. But when someone surrenders with understanding and equanimity, his house, hands and heart become full. His former feeling of emptiness and lack disappears, and his shortcomings are eliminated.
The Perfect Relationship, page 32
In the past I often became disheartened when I read spiritual texts that describe Self-realisation. It was hard not to compare my inner state to the descriptions in texts. I criticised myself terribly. When Swamiji came up with the idea of ‘tearing thoughts’, destructive thoughts that attack the thinker and undermine confidence I began to get a clearer picture that my mind was the solution, like my original insight told me. As long as I did not attack others or myself, the Self would shine.
In his memoirs Swamiji writes:
Sadhana is a different kind of education – I call it second [classical] education; normal academic education being first education. In sadhana we don’t seek to increase our knowledge or even our intellectual understanding, as we do in first education, but we transform our being.
The Greek-Armenian mystic G.I. Gurdjieff made this felicitous distinction. He said that if our being is weak, then whatever intellectual knowledge we have is not operational.
In sadhana one works on being by improving philosophical understanding certainly, but also by strengthening the emotions and getting rid of tearing thoughts, those negative thought that tear into the thinker himself.
Being refers to the affective part of our nature. If our emotions are weak, making us vulnerable to anger, jealousy, fear, and despair and the like, then our spiritual understanding is vitiated, and we lose our power.
Ganeshpuri Days: Memoirs of a Western Yogi page xxix
I then understood that my angst and separation from the Self came from ‘tearing thoughts’. Underneath my anger, hurt or fear, was a feeling of unworthiness. The only way to stop tearing thoughts was to pay more attention to my being and not my negative reactions. I learned to shift my attention from the small self, the ego, to the big Self. I stopped fighting with myself, and therefore stopped fighting with others, most of the time.
Certain conversations can still hurt, cause anger or disappointment, but I am not inclined to follow them to hell. I hold to the promise I made to myself, to remember the Self.
Baba told me on three different occasions, ‘don’t love specifically, learn to love universally’. This was his greatest gift to me, besides Shaktipat. One teaching or command from a Siddha Guru is enough for a lifetime. I have understood that to love universally is to love without desire. It is desire that contaminates love. And so, to be free of contamination is to renounce preferences, likes and dislikes, and to see everything as the play of Consciousness.
Baba Muktananda writes:
Love the mind, but even before you love it, stop thinking of it as the mind. Regard it as the Goddess Chiti (cosmic energy) who is pulsating as the mind. Give up your antagonism to it and, establishing a true friendship with it, say, ‘Go to the inner Self.’ To think like this is actually meditation.
When you think of the mind as ordinary, when you are hostile to it, the mind conquers you. Therefore, to conquer the mind completely, you must love it. Love is a mantra of victory. It is the magnet that draws God to you. It is the Yagna (fire) that makes the mind intoxicated and joyful. Love has great power. It makes the impossible possible; it has the power to make the broken whole. Cease to think of yourself as small and petty. Fill yourselves with love, and you will see your own greatness.
This world is nothing but a school of love; our relationships with our husband or wife,
with our children and parents, with our friends
and relatives are the university
in which we are meant to learn
what love and devotion truly are.
I have thought about love a lot. Before the Guru I could never settle on a relationship. I could not see myself ‘married with children’. But, what are our options if that is not our calling? After meeting the Guru I experienced spiritual love–love of God, Self and Guru. This was the love for which I had been yearning.
As I did my sadhana I learned that there are two kinds of love, personal or impersonal. In personal love we grow attached and protective of those we love. There is love of husband, wife or partner, intense and possessive, beginning in Eros, and too often burning out in the ashes of spent passion. There is love of family: mother, father, brother, and sister—full of the complex emotions of dependence and freedom, values, indifference, judgment and all the stuff of family life. Love of children is attached and devotional, complex also in its wish for perfect parenting and fear of loss and failure. Love of career is dramatised by ego needs and clashes with colleagues, the drive for success and recognition. Love of the arts demands creative expression and flirts with spirituality. Love of country is dedication and service to a common goal. Let us not forget the love of pets—pure and unconditional—where in exchange for food and shelter they love us with total devotion.
Aren’t we all driven by the search for love and intimacy, however form that takes? Don’t we try to become magnets for the good and repel the bad? Especially in relationships. Often we find ourselves on a merry-go-round, repeating a pattern of situations that go wrong. We wonder, ‘How did I get here again?’ Without examining our inner world, we get stuck in an ever-churning circle of pleasure and pain.
Personal love is no guarantee of a successful marriage or happiness. Every relationship eventually falls from the Garden of Eden as reality takes hold. The blinders come off and individuality emerges as values, likes and dislikes, preferences and interests are revealed. One person wants a home in the suburbs; the other wants a cottage in the country. One wants children, the other does not. One aspires to riches and fame, and the other wants a quiet life. One wants to be a nuclear physicist and the other a gardener. When what one wants clashes with the other, the relationship becomes a battleground.
I once wrote Baba Muktananda about love and he wrote back saying, ‘you should learn to love universally not specifically. Give your love to everyone.’
I have strived to attain the goal of his teaching to me, love universally. It is not easy when desire to be loved arises. To feel loved, to know love and to be loved is a spiritual and personal struggle everyone faces.
CS Lewis defined divine love as: Affection, friendship and Eros. He described Eros as love in the sense of ‘being in love’. This is distinct from sexuality, which Lewis calls Venus, and discusses sexual activity and its spiritual significance in both a pagan and a Christian sense. He identifies Eros as ‘indifferent’. I think indifference in this case means it can break social norms without a thought to the hurt it may cause when acted upon. Eros is antinomium–it does not consider consequences.
In keeping with his warning that ‘love begins to be a demon the moment [it] begins to be a god’, he cautions against the danger of elevating Eros to the status of a god or the obsessive search for that fleeting experience.
Blind passion has been the cause of some of history’s most tragic moments. In Greek mythology Helen of Troy and her lover Paris triggered the Trojan wars when they lost all sense of the political implications. Too often hurtful unintended consequences is the fruit of such love. Another true story is that of Cleopatra, the Egyptian queen, and Antony, a married Roman general. Their relationship ultimately sparked a war that led to both of them committing suicide – Cleopatra by snake bite – when they realised they would lose.
Baba Muktananda used to tell a story inspired by an Arab legend, on the romantic poem Layla, the daughter of a king, and Majnu an artist. It is a tragic tale about unattainable love. Layla and Majnu fall in love while at school. Their love is observed and they are soon prevented from seeing one another. In misery, Majnu banishes himself to the desert to live among and be consoled by animals. He neglects to eat and becomes emaciat
An eccentric poet, Majnu becomes known as a madman.
I pass by these walls, the walls of Layla
And I kiss this wall and that wall
It’s not Love of the walls that has enraptured my heart
But of the One who dwells within them.
He befriends an elderly Bedouin who promises to win him Layla’s hand through warfare. Layla’s tribe is defeated, but her father continues to refuse her marriage to Majnu because of his mad behaviour, and she is married to another. After the death of Layla’s husband, the old Bedouin facilitates a meeting between Layla and Majnu, but they are never fully reconciled in life. Upon death, they are buried side by side.
The story is often interpreted as an allegory of the soul’s yearning to be united with the divine.
Baba’s ending was different. Layla’s father was a king. When the king refused to give Layla to Majnu, he wandered the streets of the kingdom crying out Layla’s name. Other men joined in hoping to attract the attention of the king. The king, worn down by these pleas, issued a proclamation that he would behead anyone who cried her name in the streets. Immediately, the fake Majnu’s stopped their wailing and only the real Majnu was left. One ending of the story says that the king, finally moved by Majnu’s sincerity, acquiesced and joined them in marriage.
Agape or Charity
Many men and women women fall prey to a desire for love in the hope of establishing a satisfying relationship, only to discover intoxication clouded common sense.
In Hinduism Eros can be inspiration to attain God-consciousness or unconditional love. It is called bhakti and is personified in the stories of Krishna (the God of love) and the Gopis, the charming milkmaids of Vrindavan. The Gopis, were the playmates of Krishna’s youth and became attached to his physical form. They had to learn to redirect their devotion from his form to the formless, thus attaining the true purpose of their relationship with him. They eventually learn to see him everywhere and in everything. His departure and eventual marriage to the Goddess Lakshmi forced them to move from personal love to unconditional love.
Unconditional love demands that we renounce every selfish motive, and desire. We must give up self-concern, ‘I am not getting what I want. I want more. I want attention. I want recognition. I want this and I want that.’ Only when we understand that true love is serving the beloved by giving love, and not by striving to take love.
Discipleship is perhaps the most powerful love. It has some elements of the personal but it is grounded in the divine. The chemistry between Guru/disciple is unique and cannot be replicated in personal relationships without Shaktipat, the awakening of the inner energy. It is the Shakti that keeps love flowing. It is the Shakti that burns away hurt. It is the Shakti that restores love when disappointment arises. It is the Shakti that heals grief. It is the Shakti that is love.
Just as camphor is consumed by the flames of fire, so also, the mind must be consumed by soul-fire. Bhagavan Nityananda
It’s after 10:00pm before Anjali and I are on our way to Ganeshpuri. Moti, Yusuf and Vinayak, Rosy’s husband, (they own a B&B on the main street) met us at the airport after an easy flight and too much to eat.
Vinayak drives to Ganeshpuri at a speeding pace, with high beams blaring, a new night signal, ‘move over, I want to pass’. There is less horn and more blinking. Oncoming traffic also signals with high beams. We are blinded by the flashing as a river of cars, four lanes across, head into Mumbai.
We make great time and after an hour we turn onto the road to Ganeshpuri. Worst road in the valley, constantly needing repair. What was repaired a while ago has now been washed away in the monsoon. The road is in constant dispute between SYDA and the villagers, so the villagers say. Vinayak slows to a tortoise pace. (But good news! The road is now under a partial repair.)
I feel a sigh of relief as we near Bhagavan’s Samadhi shrine. Bright colourful lights are decorating every corner of Kailas and the temple. Green, orange, blue shimmer together in a kaleidoscope of vibrancy. Ganeshpuri is alive with Shakti.
We are staying at Kothavala. The atmosphere is beautiful, the food delicious and it is close to the temple. The natural hot spring baths are a luxury. Rarely does the clamour of village life reach here. It is meditative and restorative. The gardens are a haven for Satsang when the big group comes. But now, even though it is 12.30am, Anu, our host, greets us with a hug and a garland. This is our Ganeshpuri home.
I woke up early on my first morning and went to the temple. The new blond curtains were still closed. Apparently Bhagavan needed some repair and is being lovingly restored. Some say that the fertilizer from the garlands has caused a little erosion and tiny holes on his body. Others say it was from the milk, honey and sugar used for the pujas. Nonetheless, restoration was necessary. The priests tell me that Bhagavan will be revealed in a few hours.
Later Anjali and I are walking down the main road when we see Maharaj, Swami Nityananda coming toward us. He greets us with a lot of love and humour. We briefly chat and go with him as he heads for the temple. We walk up the back steps. Maharaj walks through the silver gate into the Samadhi. We sit down just behind.
A yagna, a fire ceremony with many priests, a dancing saptah, and other festivities have been going on all week. The unveiling of Bhagavan includes a pranapratishta, an enlivening ceremony. The Brahmins chant mantras that breathe life into Bhagavan, just in case he has lost some during the restoration. To me the Shakti in the temple is as strong as it always has been.
We chant for a while and then Bhagavan is revealed. It is a surprise. His body is now dark brown, perhaps it is more like he was when he was in his body. But under the orange lights he glows with a beautiful reddish hue. The gold has been relegated to the past. I imagine Bhagavan is happier without the metal covering him. I like this new image. More the avadhut, and less the sultan. He seems more intimate, warmer, friendlier and approachable.
An exquisite happiness descends in me. It is not the happiness of a desire being fulfilled or a task accomplished or for some other mundane reason. In this moment I am fulfilled, joyful, content, peaceful and happy. I wish the whole world could share in the experience of Bhagavan’s Shakti. What a blessing to have found this yoga! What a blessing to have the Guru! What a blessing to be sitting here now in his presence communing with God’s grace!
I wish that his power to awaken spreads around the world. I wish everyone could do his divine work. I wish that his blessings find all who are grieving and uplift them. I wish that he turns everyone to God and all suffering ends.
The chanting continued for about an hour and ended with Sri Kanth (a temple priest) and Swami Nityananda, waving lights to the Nityananda Arati. Then we were ushered into the Samadhi and allowed to take darshan. We are not allowed to touch Bhagavan, but we can see his smiling radiance as we pass and do a standing pranam.
Anjali and I were not supposed to be here for the enlivening. We were meant to be in Varanasi for a few days before coming to Ganeshpuri. Oddly, the dates for our accommodation did not work out, so here we are. We found ourselves in the middle of this amazing ceremony with a front row view, while hundreds are outside waiting for a mere glimpse. I am grateful for the blessings moving within me.
Guruji is not with us on this trip. Next year we will be coming back sometime in January with a big group. The villagers ask about him, send him love and acknowledge the impact he has had on the village since we first began making these trips. They miss him and are eager to have his Darshan. Anjali and I make sure to give him daily telephone reports of village life, people’s greetings and events. These conversations add a lot of joy to our visit.
Guruji has an intuitive sensitivity to the pulse of the village and its people. He is a genius at making relationship with everyone and sustaining relationship. These relationships are genuine, spiritual and loving. Although some began in the act of commerce, over the years they have deepened. Ganeshpuri has become our second ashram and the villagers our spiritual family.
Gurudev Siddha Peeth, Baba’s ashram, is abuzz with activity. Not only is there a retreat going on, but I have heard that there is painting, cleaning and a general upgrade. When we get to Guru Gita on Sunday morning I see that Baba’s perch is now a beautiful polished white marble. The courtyard is peaceful and I remember that this was my favourite place to sit with Baba.
As I walk through the village bits of gossip reach my ears. A rumour is whispered that Gurumayi will visit in March (the gossip says this every year) and that she may open the doors of the ashram for longer periods. I notice that her devotees are in the shops, smiling and making contact. This is new. Usually they keep to themselves and are unlikely to say hello. But the next day I find three on my doorstep waiting to meet me.
After introductions, two are from Switzerland, and one from Germany, they ask how I met Baba. I tell my story. They tell how they met Gurumayi. Their devotion is contagious and I feel affection toward her. In Baba’s day, I felt close to her, admired her and loved her. Her devotion to Baba was inspirational. Some painful things happened and those feelings faded into the background as a subtle distrust overshadowed them. Love was not lost, just put on the back burner. Now it glimmers as a flickering flame of possibility.
One of my guests mentions that Gurumayi’s New Year’s message for 2018 was “Satsang”. They tell me that she has asked her devotees to be in Satsang wherever they find themselves. It seems that meeting me is part of their mission to fulfil her wish. I am pleased. We have loving Satsang as we speak about the Guru and at the end of our shares they leave. I am left with a feeling of hope that somehow reconciliation between all of the Siddha families could happen.
After they leave I go to the temple to meditate. As I become familiar with the new Bhagavan it feels as though this could be the beginning of a new era. Bhagavan is dressed simply with only a few flowers and decorative puja items. Gone is the pomp of his glory as emperor. Now he is more the simple sadhu. The great yogi who arrived in Ganeshpuri with nothing but a loin cloth has re-emerged.
The Shakti pours out of him as usual, and he smiles at me as I sit with him. Of course, if anyone can dissolve separation and restore oneness, Bhagavan can. Maybe this era will include a coming together of all of Baba’s devotees and disciples. For everyone to meet under the umbrella of Baba’s grace would be a miracle of love.
Every Saturday evening in Satsang Swamiji gives teachings from his favourite great beings. These great beings have much in common even though their paths vary. Some focus on the wisdom aspect of yoga, some on devotion, some on meditation, some on service and some on intense practice. But, they all have one thing in common. They emphasise knowing the Self and loving and accepting ourselves.
During these programs the devotees come up to greet both of us. Traditionally this is called darshan. I think of it as saying hello and if blessings or shakti is transmitted it is by the miracle of Guru’s grace. I receive something too–lots of love and joy. No small thing in a world beset by desires that cannot be assuaged by love.
Often I meet people who haven’t come to Satsang in a while and I ask, ‘where have you been’. Very often they answer ‘I have been in a bad space. I have been hating myself. I have felt unworthy.’
Surprising answers and ones that give me pause and tear at my heart. I encourage them to come when they feel that way knowing that Satsang will put them in touch with the Shakti which will ease their suffering.
Self-hatred is a poison, it is our worst enemy spiritually and personally. It is the most debilitating thinking the mind creates.
The other day an ashramite came to see me and said, ‘I hate myself, I never feel good enough.’ I immediately thought of Swamiji’s story about an answer to a question he asked Baba during his time in Ganeshpuri in the seventies. His ego was troubling him. He was having thoughts that depleted his shakti and hurt him. Baba said, ‘Do not think you are a king or a beggar. Think, “I am Shiva; I am the Self.”
Swamiji’s demand is that we hold to the space of the Self. As he says, ‘the clear space of good feeling.’ Or, as Bhagavan says, bhavano rakho, maintain the good feeling. Swamiji encourages us to forgive every slight, every hurt, every pain, in every moment. Inwardly we let go of the temptation to blame and attack others for what they didn’t say to us, or give us, didn’t treat us well enough or honour us enough. When we cannot let go of this thinking love turns to poison within. And, in this state the mind creates good reasons to escalate enmity.
To watch someone in the grip of hatred, whether of themselves or another is painful, hurtful and frustrating. When people turn away from the Guru, from the Self, from Satsang it is as painful for the ones who are left as it is for the one leaving.
The heartbreak is especially poignant when that person has been a loving and close companion for many years. How is it that a mind can turn negative so quickly and without warning? How is it that someone who said they love you suddenly becomes an enemy? How is it that love suddenly turns to judgment? This is a great mystery.
To maintain good feeling sounds simple, but after all these years of sadhana I see that it is always possible to fall prey to a sense of unworthiness. Just because we have been meditating and doing practices for years we can still be vulnerable to destructive behaviour and negative thinking.
Bhagavan Nityananda once said, ‘it’s all dust!’ In time the material world, including our bodies become dust. I think he is reminding us that nothing is worth fighting about. To focus on that which is peaceful and loving and not on dissatisfaction requires a commitment to our own loving heart. Instead of venting anger we hold to a higher value like compassion and wisdom. I have always held the Guru as a beacon of love that never fades, never withdraws, and never wavers.
We will confront events that seem unforgivable, or that do not bring peace. These events destabilise our life and relationships. If we succumb to the pain and do not dissolve it into Consciousness then we get stuck in the moment the pain happened, forever frozen in a memory of suffering.
The great beings forgive the unforgivable. It is their power of unconditional love that attracts weary and broken hearted seekers. They hold to that which is eternal, loving and wise. Their interests are not of this world but the world of Consciousness. They are not concerned whether a person is high born or not, whether a person is rich or poor, whether a person is sick or well, whether a person is the ‘right type.’ They are only interested in the spiritual well-being of each individual that comes before them. To see, hear and watch how the great beings love, teaches us to love the same way.
Swami Muktananda writes poetically on love:
Just as the earth remains the same no matter who comes and goes on it, so true love remains unchanging and independent. Love penetrates your entire being. Love is Consciousness.