Teachings of Shri Mahayogi:
Testimonies from Actual Practitioners
• The Words of the Master that Removed My Jealousy
by Zao Yuan
• Direct Guidance of the Master
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Teachings of Shri Mahayogi:
August 10, 2019
Still Mind Zendo, NY
This is the second Satsangha during Shri Mahayogi’s visit to New York in the summer of 2019.
Attendees are slowly trickling into the classroom as they arrive. There is an atmosphere of quiet seriousness building in the room. Participants in the Study in Practice group1 have been preparing their questions for Shri Mahayogi and seem ready to take this opportunity to clarify some of the situations they are facing within their practice.
Vijay, now attending Satsangha for the second time, is encouraging the two friends he met in the morning and then brought with him to sit directly in front of Shri Mahayogi and is requesting the flowers to be adjusted just a little to not block anyone’s view of Shri Mahayogi from the side. Dr. Ma has come today after meeting Shri Mahayogi for the first time in last week’s Sadhana Program. He is eagerly seeking answers to questions that have been on his mind, yet he seems somewhat shy as he enters and takes a seat.
After Shri Mahayogi’s swift entrance, attendees bow and then the questions begin immediately without a moment of hesitation.
Coming Out of One’s Own Mind-World
Nandi: Shri Mahayogi, I try many different ways to practice Yoga, but I find that as long as I don’t remember that I am not the body and the mind, and as long as I act in the world as the body and the mind, there is no way for me to engage in the practice effectively.
MASTER: The purpose of Yoga is to realize the Truth. First, you learn what the Truth is. Then you learn and come to know that “neither the body, the mind, nor the world are the Truth!” However, the mind cannot understand this. Therefore, you must educate the mind about this again and again. At the same time, you learn—“What the Truth is.” There is an Existence that is formless and nameless, yet it is an Existence that is certain as [the only] Reality. And, there is a Pure Consciousness that knows It. Or [in other words], it can be called God. What I have just mentioned now is extremely important. Therefore, it is a necessity to swiftly remove the illusions by which the mind is habitually pulled. Various practices of the disciplines of Yoga exist entirely and solely for actualizing this purpose. Therefore, with regard to the illusions that you are possessed by, or what you are attached to, you must continue practicing to eliminate them again and again. For this reason, it is required that you discriminate them thoroughly.
This body is at one time born, goes through being a child’s body, then in due course becomes that of an adult, gets old, and eventually dies. The mind is merely memorizing knowledge in response to experiences; the mind is not perfect either. What causes these illusions to be created is “me,” this ego-consciousness, and “mine,” the sense of possessiveness. Even these things too are continuously changing, and they are not eternal. If you look at one single day, the time that you are awake, the time that you are dreaming, and the time that you are deeply sleeping—these respective worlds that you experience within these different [states] are different. It is foolish to cling to such unreliable things as these illusions. There is something, which is not like that, but rather it is the Existence that is Certain and Real, or that which is called God. That is the Truth of everyone. You yourself are That. Therefore, seek only That. All practice of the disciplines in Yoga is for the purpose of stilling the stirrings of the mind, it is for purifying the mind.
Nandi: But I am very forgetful. I can go very easily right into the delusion. When I hear you speak or when I read, or when I am conscious about my practice, it’s kind of OK. But I am constantly forgetting myself again and again. When I enter the delusion that I created, this world, even though it’s not real, seems very real to me, and I lose myself completely. And I really don’t know what to do.
MASTER: There must be a cause as to why the mind is attached to this world. You must understand it well, discriminate it and renounce it.
Nandi: Can you just tell me what the cause is?
MASTER: You have to answer that for yourself—what it is that you are attached to.
Nandi: Why is it that I have to answer by myself and not be told by others?
MASTER: Because your own mind is what’s creating the illusion.
Nandi: And therefore the mind, only my mind, knows how to solve all these problems?
MASTER: Yes. The help for that is the Guru and the teachings of the scriptures, and also, practicing the disciplines of Yoga is for that.
Nandi: So just practice.
MASTER: Right. In any case, the cause of illusion always boils down to ignorance.
Nandi: And then my mind will find that it’s just silly and simply let it go?
MASTER: When you feel silly is when, by applying the Truth [to the attachments of the mind], you find that it is silly to do that [in the first place]—then these attachments will fade away.
Nandi: I hope that it will happen soon.
Vijay: Can I follow up on that? If the mind is not placed on the body and not on the mind, but on the Truth, where should the mind be placed in our daily activities, while doing Yoga, for example. He said the mind is focused, attached to things, body, mind, etc, so instead of that way, where should the mind be?
MASTER: You direct the mind towards the Truth. And on the other hand, you need to direct your mind towards the attachments you might have to this world and towards ignorance, which is its cause, and then work to eliminate these.
1 A program created for sangha in New York that began in September 2018. It’s aim is to deepen the understanding of the teachings of Yoga through putting them into action. Currently members are participating in its third cycle.
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Train the Mind Through Practicing Karma Yoga
Karuna: Shri Mahayogi, through the work that we are doing in the Study in Practice group, we are learning about how the mind functions and trying to see where the attachments come from and how the mind affects our daily lives. And through this work I realize that most of us are functioning based on our attachments all the time. So, I figure that because we are functioning based on attachments we are also causing suffering all the time. Therefore, all my efforts to find happiness are actually not going to lead me there. And not only that, all the efforts of people around me, who are all in the same position, are also not going to be led there. So, this has led me to a sense of desperation, because how do we relate to others in that state—we are all in the state of having attachments and causing suffering, so how do we relate to each other to come out of this? Maybe the question is: how can I be sure that my interactions are not going to keep leading myself and others to suffering again and again?
MASTER: Regarding interactions with others, practice by doing actions for the sake of the happiness of others.
Karuna: So that happiness means to lead others towards the Truth within them?
MASTER: That is the ultimate [goal], however, within this actual world, you should act for practical happiness as well.
Karuna: But with the happiness within this world…I suppose that there is no happiness?
MASTER: There isn’t.
Karuna: (laughs) That is why I…
MASTER: (interrupting Karuna and continuing on) That is why, that is why ultimately there is nothing you can do but to realize the Truth. That state is the state of tranquility where there exists a complete absence of any suffering whatsoever.
Karuna: So, is the way to do that to bring that state to myself?
MASTER: Yes, that is the best way.
Karuna: Is it the only way?
Ekanta: Regarding what Shri Mahayogi said about bringing happiness to people in this world, not necessarily to the Truth, but in the realm of this world—is it that we are trying to ease the mind to make them more at peace, even if it’s not necessarily bringing them to the Truth, just making them feel more at ease, is that what Shri Mahayogi means?
Aniruddha: With the Study in Practice group, one of my goals is “to serve without want.” But through the practice, I have come to see that the actions I am taking to try to serve others, and to try to satisfy, seem to be coming from a tremendous and constant fear. So, realizing this makes me wonder how I can really say that I can serve people when that is coming from a negative place, coming from the fear of losing something. And how can I know when I am serving somebody that I am really serving purely?
MASTER: That too is one of the yoga, and it is called karma yoga. To deepen Yoga through action is its content. What’s necessary in this case is to eliminate ego, that is to say, simply to act, or to serve for the sake of others without having anything in mind. That is the basic [form of this practice], then if there are negative thoughts in you that come along with that, try to eliminate them as you practice.
Aniruddha: Okay. (bows)
Karuna: On the topic of karma yoga, I know that some of us are reading Bhagavad Gita. But not me. (Laughs. Shri Mahayogi and others laugh.) I don’t really know the difference, but my question is about the concept of “action in inaction.” I would like to know if Shri Mahayogi can explain this “action in inaction.”
MASTER: What do you want to ask about that?
Karuna: It seems like there is a way of acting, which is with the mind but not the ego’s mind. And only that is true karma yoga.
MASTER: That is so.
Karuna: There must be a trick to bring about that mind while we are in action. And the reason why I am asking is because I experience a big battle when I try to act, like Anniruddha was saying, I experience a lot of resistance.
MASTER: (immediately and intensely) Why? I can’t understand! Because, in order to realize the Truth, you must eliminate ego. Such a thing—it is completely obvious from the beginning! Then when you act, you must be able to see yourself, whether it’s coming from selfishness or not! If you sense that there is selfishness, at that very moment, you should amend yourself to remove that selfishness right then and there. Then act for the sake of others, which is to act for yourself. It’s a very simple practice. (Laughs.) (Karuna has tears as she listens, but then laughs too as Shri Mahayogi laughs.)
Nandi: It sounds so easy (laughing).
MASTER: (immediately) No, indeed, it is easy! Easy! This is also about training. This too is a practice of karma yoga. Yoga is not just asana. (laughs) Rather, an extremely important part of practice is correcting your daily actions and thoughts—this is “crucial” for the practice of disciplines in Yoga.
Karuna: Is it good to practice when you experience your mind refusing, “I don’t want to do that”—is it good to then push it to do that?
MASTER: Yes, that would be better.
Karuna: Regardless of the opinions of the mind.
MASTER: Indeed, indeed. (Karuna laughs loudly. Then Shri Mahayogi laughs loudly too.) By practicing repeatedly you will be able to control the mind. If not, then you will be controlled by your mind.
Nandi: How do we know for sure that we have controlled the mind completely?
MASTER: When, regardless of actions or experiences, you are no longer bothered at all.
Nandi: It is very hard for me to comprehend this because I am so tangled up, I don’t have any of these experiences, so I don’t really know how to think of this. (Shri Mahayogi laughs.)
MASTER: Well, even with that, you have to continue and progress in your Yoga practice, along the path of Yoga. In this regard, as I just said before, the experiences of your daily life are the actual battle ground.
Nandi: Okay. It’s 24/7.
MASTER: Yes, it is.
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To Know “Who am I?” is of the Utmost Importance for Every Human Being
Dr. Ma: I am very new here, but I am very happy to be here. I have a very stupid question. Everybody talks about the “mind,” everybody talks about the “spirit.” But for me, for the past fifty years I never thought about quieting the mind or that there is a spirit in the mind or a soul. Number one, I grew up in communism, they trained you to only believe Zedong Mao—they don’t believe anything. Even if you don’t believe in Zedong Mao, you start to believe anything. This is number one. Number two, I am busy with my practice, and every day for about ten years I am busy with writing academic papers. So, in the past 10 years, in the daytime I am treating patients and at nighttime, writing. So, I don’t find myself seeing that because I never think about anything besides that. My life is all filled up with work to do. So, I think that I started to ask myself, “am I just a working machine?” Or, “am I dead?” or “am I bad?” or, I don’t know where I am. This is my true question. And most of the time I don’t have any depression, I don’t have any emotional problems, but I don’t know who I am. For many years I am like a working machine. (Dr. Ma continuously talks. Hearing him attendees laugh.) I am sorry, this is my first question. Am I normal or not normal? (Laughter from many) Do I not have a spirit? Because I know I have a brain, I am very logical and very academic, so do I have a spirit or do I have a heart? This is my question.
MASTER: Now, I will ask you a simple question. Who are you?
Dr. Ma: …Who am I? (Some attendees laugh.) I am a good practitioner. And I am a happy man. And I fill up my life with all kinds of activities, and that’s all. I don’t have so many obstacles or troubles to think about. This is my current situation.
MASTER: Being a doctor is just a matter of knowledge and technique, but that’s not you.
Dr. Ma: Okay. Then what?
MASTER: Indeed, to know this is the most important thing for a human being. The mind identifies with the Self and is thereby led into confusion about things that you’ve cultivated in your respective experiences. However, as I just said, these are mere knowledge and technique. You are the Pure Consciousness that knows these things, and you are the Eternal Existence who is the Master of that physical body and of the mind. Whether you call it “Soul,” or “Spirit,” or “God”—it doesn’t matter what you call it. Because it doesn’t have a name. However, it certainly exists as Reality. There is no male or female in It, It has nothing to do with race nor country, nor nationality, nor ideology. That Pure Existence is you yourself.
(Then, Dr. Ma starts to express to Shri Mahayogi his feeling of defeat coming from his experience of relationships and then shares with Shri Mahayogi that he has never thought about if there is a God, what God is or that this mind and this body might be separate. In speaking about a visit to the Western Wall in Jerusalem, he shares that he has been anxious with these types of questions and wondering if perhaps he has lost something in his soul.)
MASTER: Every Holy Being teaches that “Everything is suffering.” What you are talking about, it is all merely the suffering that occurred within your experiences. That is something that everyone has experienced, more or less.
What is the cause of it? What is the cause of creating suffering? That is what is called karma. Karma is the truth that one gets what one deserves—which is deeply within each respective mind. And the cause of creating that karma is the attachments toward this world—that is, attachment towards desires.
Dr. Ma: Desire…
MASTER: And then further, what is the cause of creating that desire? It always boils down to ignorance. Ignorance means that due to not knowing the Truth the mind has illusions toward false things and follows those [illusions]. Therefore, you have to eliminate that very ignorance. There are four main pillars of ignorance: believing that this world is eternal, whereas the world is constantly changing, and so is the mind; believing your ego to be yourself; whereas your real Self is not the ego, It is the Consciousness that is seeing the mind. The mind is always seen and known by that Pure Consciousness. It does not say anything. However, it is only because of that Consciousness that the mind is acted upon and that the mind can be active as well. Further, another main pillar of ignorance is that everyone is seeking happiness in this world, and acting upon that, but in fact, it all ends in suffering when all is said and done. That is because you have ignorance, which is an incorrect thought to begin with, so it ends in suffering as a result.
Dr. Ma: I still need to digest this. I am not understanding this 100%, and even if I understand 50%, I need to repeatedly hear it.
MASTER: In short, if you ask where the Truth is—everyone has the consciousness of “I”, don’t they?
Dr. Ma: I’m asking a simple question… Am I normal or am I curable, or can I be saved or…? (Laughs. Some attendees laugh.)
MASTER: If you seek truly and seriously, you can be cured in this lifetime.
Dr. Ma: Serious? I am not prepared for this. (Dr. Ma, attendees and Shri Mahayogi laugh heartily.) I concentrate on my writing, this is what I recognize: when I concentrate on writing, I am a happy man in the world. That’s why I started to ignore any relationships—I just recognized that it’s not worth it.
MASTER: No, no. Regarding your job, I think that you are doing very good work. (Dr. Ma: Thank you, thank you.) However, that and this Truth [that I have been teaching about] are two different things. (Laughs.) It is good that you are writing books, however, occasionally you should read books about the teachings of the Truth.
Dr. Ma: I bought something. (laughing shyly) Thank you. I think I have kept everybody too much time. Thank you.
MASTER: (addressing all attendees) No, what he spoke about is an issue that is common to everyone, and that everyone wants to get out of to become free—this is also a fact.
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Get Rid of a Small Dream and Have a Big Dream
Ekanta: I have a question about…I think it is about faith. Through the Study in Practice group, I found that I have very little faith. So, also because of the Study in Practice group, I saw that my mind is so attached to something, and I realized that this is my mind’s belief in this existence. But at the same time, Shri Mahayogi is telling us for years that there is this Truth, this true Self, but with the way I see my mind believing in this thing, I’ve noticed that my mind doesn’t believe it can actually reach the true Self. So, I am not sure how I got to that, but my feeling is that this comes from pride—I have a little bit of pride, and that’s why I don’t have faith. So, I feel like I am not humble at all, and I wish that I were not like this. So, would you talk about how pride stands in the way of faith?
MASTER: What is the content of that pride?
Ekanta: I feel like I constantly want to show “I do things,” “I know things”—I want attention. (smiling shyly)
MASTER: Then what do you want to be?
Ekanta: (after some silence while thinking) I am not sure. (Shri Mahayogi laughs loudly.) I don’t know where it comes from. I guess…it comes from the need “to exist,” as in separately from everybody else.
MASTER: What is that concretely?
Ekanta: (after some silence) Uhhh smarter. Uhhh…I don’t know, it’s like in everything I do I realize that. (Shri Mahayogi laughs loudly.)
MASTER: How many smart people do you know in the world?
Ekanta: … (smiling, not being able to answer)…
MASTER: I suppose that at the most only a few around you. (Shri Mahayogi laughs joyfully and mischievously.)
MASTER: If you wish to have true smartness or the presence of existence, you have to aspire to be God-like, omniscient and omnipotent! Do you have the courage to aspire that far? Get rid of such a small dream (laughing) quickly, and have a big dream!
(Hearing these powerful words from the Master during this interaction, attendees seem to be so awestruck that there is nothing but silence for sometime.)
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“Everything is Sorrow for the Wise”
Badhra: I have a question about something I read that I think Sananda wrote. I am going to read his words. “Those who have enough experiences in life know that the mind stabilizes with the satisfaction or acceptance of one’s circumstances. Many consider that to “live well,” in good health everyday with a moderate amount of suffering and pleasure, is also happiness or contentment, and”1 So, my question has to do with the fact that I think this is the cycle that I am caught up in. He goes on to say that Yoga is much deeper than that, Truth is much deeper than that, or that it is a truer Reality. So how do I stop accepting this way of living I am in now?
MASTER: (after some silence) There is a saying in Japan. In the lukewarm water… Well, in Japan, we have a custom to stay in a deep bathtub when bathing.
Badhra: Oh yeah.
MASTER: Oh, you know since you visited Japan. (Shri Mahayogi and Badhra laugh.) The saying indicates that if you are bathing in lukewarm bath water, [since it is so comfortable,] it’s hard to get out, and you can’t even get into action. Whereas, if it is either really hot water or really cold water, since you can’t stay there for a long time, you jump out. That is to say, as long as you are content with such a lukewarm sense of happiness, the opportunity to take the next action will not come easily. Nonetheless, inevitably it’s impossible for anyone to continuously stay in that kind of lukewarm water forever due to the truth of the experiences of life. Even if you are not willing, various stimuli come and you must jump out. These stimuli always come along with suffering. If you have prepared for those beforehand, then you will be able to get out quicker. Studying Yoga like this is also a good opportunity, or a good catalyst for that.
There is a protagonist for what is called “karma,” or these experiences. “I” act, “I” think, “I” experience, and “I” feel—in all of this there must be a protagonist. The real truth of this “I” is the issue here, [because] that is the ego. This ego, this selfishness itself is wrong, but then, since it comes along with the ignorance that was mentioned earlier, this mistake becomes bigger. That is why you must find the real Self.
Badhra: Thank you.
The mind doesn’t care about what suffering may be a month from now though. So that is why I…
MASTER: Right. The mind tends to just dream a good dream (laughing). Nevertheless, in reality things don’t go that way.
Badhra: How many lessons does it take? (Laughs.)
MASTER: Indeed. It will be until you realize the Truth. Until then, you must reincarnate again and again. (Some attendees laugh.) (smiling) That is precisely what hell is. (Shri Mahayogi and some attendees laugh.)
1 “Aiming to Become a Yogi: the Meaning of Life, Part 1,” by Sananda. Published on the Mahayogi Yoga Mission website:
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The Essence of the Self Can Only be Experienced
After Breaking Apart One’s Own Identity
Karuna: I feel like, in my case, even though Shri Mahayogi has asked me to practice karma yoga for so long, I have not been able to do so. I apologize for that (smiling). I hope that this doesn’t sound like an excuse, but I have been discovering that there is a very strong attachment to this ideal of myself. I didn’t know. I didn’t know. But, apparently, I am protecting that very much. Most of the time I am working on protecting that which I think I am.
MASTER: (immediately) If you recognize it, then that is a good thing.
Karuna: (lightly laughing) It’s good, but I realize that I have to push myself to break it apart.
MASTER: (immediately) Exactly.
Karuna: I am trying to do so in meditation and in discrimination in daily life, but the reaction of my mind can be to panic. If I am not what I thought I was, then “what am I?” It’s overwhelming me. Or, as Ekanta described, I want to exist in a way that I thought I should exist. So, I get into this panicked mood, and it’s very hard to go further. But I would like to go further. Somebody recommended, I think Ekanta recommended that I do meditation on death. Because my mind is really as if it has a gun up [to protect itself], I feel I have to work around it or find a way to face it fast. Like putting it to the edge of a cliff to push.
MASTER: (immediately and with a plain tone) You were speaking just now about your own experience up until now or your sense of existence, or “what you think you are.” How much are these worth?
Karuna: I think it comes from a way of survival, like even though it is painful, I have survived this far, therefore, it may serve some function…
MASTER: (interrupting at once with a strong tone) There’s no value in it at all! It’s not worth anything (laughing)!
(The room becomes quiet… )
Anandamali: (after some silence, addressing Karuna) Shri Mahayogi is asking what worth your experiences have in Yoga?
Karuna: In Yoga, nothing (laughing). Except finding the Truth, it’s nothing.
MASTER: (immediately and powerfully) Right, that is precisely so. They are of no value. If you know that, then forget those things. Forget the past, and don’t be concerned about the future, (laughing) and at the present time, in each moment, constantly direct the mind toward the Truth.
Karuna: It means letting go of, “I am the daughter”, “I am the mother”—everything.
MASTER: (right away and with a strong tone) They are completely and utterly meaningless! [Because] those things are just a matter of the physical body! (after some pause) What you are learning in Yoga is the Truth! Well… it’s frustrating because there are no words that can express It, yet It can be experienced. It is the Eternal Existence. It was never born and it will never die. It never changes. There is only That, and there is nothing else. That is precisely your true Self and the essence of the entire universe.
Karuna: So, you think it is already true, I don’t need to become That.
MASTER: (immediately and with great intensity) It already exists! You just need to get rid of what is covering it! That’s the mind.
Karuna: Is most of the work in meditation?
MASTER: First you must learn it, just like you are doing right now. Then, you must seriously think about it. And that is where discrimination or faith happens. Then, you must deepen meditation. If you do that, you can experience It. What is crucial is that you must apply it seriously. It’s very simple.
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Learn the Truth: Positive Thinking Alone Does Not Resolve Anything
(Vijay introduces to Shri Mahayogi a Japanese woman who he invited.)
MASTER: (to her) Welcome (smiling).
Ms. Taniguchi: I came from Tokyo, and my name is Rimi Taniguchi. Many of you have mentioned the word “suffering,” and I have also experienced various things, for example, the death of my mother when I was very young, and of my father recently. But there is a way of thinking, in which instead of taking everything as suffering, one takes it and shifts it to pleasure, or joy—this way is on the rise in Japan too. And there are also more books about this in Japan. I also have started to think more positively, rather than taking things as suffering, I am making an effort to take the view that such things will help me to progress to the next step, or that I will be able to take many things in a more joyful manner due to this, for example.
As the Master mentioned earlier, to know the Truth—is it better for me to think that it is important to first face and accept, or recognize the suffering thoroughly, and take the approach from that point to think more positively?
MASTER: Well, that way of thinking is a very secular, general and easy way of teaching things. After all, life is where suffering will come to you again and again, just around the time when you forget about these experiences. And each time the mind gets hurt, then all you can do is merely put a Band-Aid on it, take an anesthetic, or take medicine, which means just easing the pain from the wounds a bit. What we are talking about here are the root causes, and the fundamental ways to resolve them.
Since people are born, it is inevitable that they die. If you understand this obvious fact, there is no need to suffer. Why do we suffer when we lose our family, friends, or close ones? On the other side of the earth, there may be hundreds and thousands of people dying, even now too. However, nobody cares. After all, according to the degree of your attachments, the degree of suffering changes from big to small. And, if you understand the truth that whatever is born must inevitably die, then there is no need to suffer. If there is still left over karma, then the person who dies comes back again to this world and continues the life of suffering. To put an end to this repetition, to this possibly endless cycle—that is precisely what it means to realize the Truth, and It is the state of Bliss where there is no longer suffering. Seeking for this Truth, and what has been passed down throughout ages since five thousand years ago, is Yoga. However, it’s not just limited to India. (smiling) Because this is a universal matter. It is a subject that we as human beings can understand, even now, in this modern age too, or even in the future—and it is also the method that can be practiced.
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The True Aim of Tantra
Woman A: I was invited by Vijay. Myself and Remi, we spent the day together, the three of us, it was already so nice, and now this, I am overjoyed.
MASTER: (joyfully) In Japan, “serendipity” is what we would say about such a connection.
Woman A: My one question, probably is a very large one. I am teaching, but also from the perspective of a student of Yoga…as the time is ending…I am not sure if there is enough time, but my question is related to tantra. Tantra versus yoga philosophy, which are quite different, but I recently had, with a man I respect and have thanks for over many years, a discussion that danced around the merging of tantra and Yoga. And my question is: how is that merging done? How is it combined when the philosophy of tantra is about no black or white, and Yogic philosophy stands from two parts, where there are the disciplines, outward disciplines and inward disciplines. Whereas tantra is not so much about disciplines, but about satisfying desires as they arise. So, I wanted to understand that, so I wanted to pose that question if you have a time.
MASTER: Tantra being the teaching of acting upon your desires is incorrect. Tantra was born from the philosophy of Yoga. The center of the teaching is Purusha and prakriti, and Shiva and Shakti. In it, you can see there the system of compilation of all spiritual culture from the past in India. In it, there is a dualistic religion, and there is a limited non-dualism, and an absolute non-dualism, and teachings with various religious or spiritual levels. Therefore, since it is impossible to speak about everything in such a short time, I will summarize.
In order to learn tantra, you definitely need a Master who has mastered tantra. “Master” means Guru. And then you must practice disciplines through action by following the teaching of that Guru. And ultimately, the goal of tantra is to realize the Truth. The goal is the same as what Yoga teaches, the Truth. Atman, Brahman, Purusha, God, there are many words, however, all of them indicate the same One. In the Rig Veda, the oldest scripture from India, there is the following phrase: “The Truth is One. Saints call It variously.” Aim for that Truth.
Today, whatever I spoke to you from your question is a piece of the Truth.
Woman A: Thank you, thank you, thank you.
Over the course of the Satsangha it seems as if all the attendees are being increasingly drawn in toward the Master, as they continue to lean closer and closer towards Shri Mahayogi as if to grasp every word. The energy of the group is tightly focused around Shri Mahayogi and it feels as if the overwhelmingly pure and powerful Truth of Shri Mahayogi’s being is enveloping all.
Jai Satguru Shri Mahayogi Paramahansa Ki, Jai!
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Testimonies from Actual Practitioners:
The Words of the Master that Removed My Jealousy
by Zao Yuan, July 2019
There was one particular thought that repeatedly arose in my mind. For quite a long time I’ve tried to remove this thought, however no matter how much effort I made, there was never any effect at all.
I work in the creative and design field. The reason I got involved in this field is because as I was growing up I was deeply inspired by so many creative works, and I was also often encouraged by the creators of these works. I deeply admired and aspired towards their attitude and intention of giving everything of themselves, and the way they continued to deepen and sharpen themselves for the sake of seeking perfection in art and aesthetic beauty. Before, I was merely an observer, accepting and enjoying works that I found to be beautiful. However, when I became a creator too, unbeknownst to me, a kind of darkness began to lurk within me, shouting at me when I was alone, or bothering me by getting in between my work and others’ works, and this began to affect my decision making process. It began to influence the way I viewed other creators, and the mind of differentiation and prejudice arose in me towards their works—I was unable to see the good in other people. The exact thing that was lurking within me like a ghost was the inadvertent sprout of jealousy.
I’m not sure, but perhaps the cause has something to do with the change in my position, since after I too became a creator myself, thoughts started to arise not only of inspiration or admiration but also of—“Why is that person’s work more popular?” “How come that person gets more resources or bigger and better opportunities (such as networking and funding)?”—and so much grumbling in the mind that it was even perplexing to me. These complex feelings continued to trigger ugly thoughts more and more.
Because of that, I tried to fight this jealousy in meditation, utilizing the teaching of the Truth. I tried to erase this mistaken perception through discrimination. But honestly, I could not do it well. The battle against the mind was one failure after another. And then various emotions such as worry and anger began to arise. “Oh no! I’m going to be stuck with this jealousy for the rest of my life!”—this impatient anxiety grew in me day by day. I pretended to be calm on the surface, yet within my mind it was like boiling water and the self-confidence I had maintained until then was continuously evaporating into thin air.
When I heard the news this past spring that I would be able to see Shri Mahayogi, I felt like I saw a ray of light in this state of being helpless and stranded in fighting alone, and I wanted to ask him about this issue as soon as possible. I told myself that this time I will not let this opportunity escape, because from the depths of my mind, I no longer wanted to be caught up in jealousy.
This time, Satsangha was held three times. During these times, I felt that the effort that participants made was evident. The passion that was generated while everyone was deepening their practice brought about a proactive, joyous atmosphere during these Satsangha. Upon receiving very detailed answers from Shri Mahayogi, the faces of the people who at first seemed to have dark clouds over themselves while asking their questions, naturally brightened up. Of course, I asked Shri Mahayogi the questions that I mentioned above too.
Shri Mahayogi said, “You noticed that it was jealousy. You should look at others’ work with an objective attitude.”
It was a very simple answer, nevertheless my mind was strongly shaken. It is true—I realize that because I could not be objective, jealousy arose. And that even if I worked very hard to remove my feelings, I still kept looking at others’ works through the ego’s perspective. The impurities mixed in my eyes are of ignorance, and my judgements were not pure.
After several days, as I kept savoring Shri Mahayogi’s answer, at the same time, I asked myself, “Will I continue to relate to others from the mind of ignorance? Do I seriously want to resolve this problem? If I want to truly resolve it, will I be able to continue making the effort, without giving up, until I get the result by any means necessary?”
I calmed my mind and kept thinking about Shri Mahayogi’s words. Then, an answer gently floated into my mind.
“I got it! What I had to compare was not between myself and others, but between myself and the Truth!”
In that moment, I felt that I was blessed deeply as if I had been able to see Shri Mahayogi’s kind smile, and the mind mysteriously settled down. The jealousy may not have been thoroughly eliminated yet, but I received the confidence I needed to prevail over it. That confidence came from my trust in Yoga, and that is the greatest power when confronting ignorance.
My gratitude to Shri Mahayogi again for coming so far to Taiwan, without thinking of any hardship on his part. While Shri Mahayogi showed us the wisdom of Yoga, he gave us a clear direction, he consoled everyone’s worries with his tenderness.
Shri Mahayogi already told us how to prevail over the mind. It is my responsibility to have faith in the teachings and make an effort to practice them.
Direct Guidance of the Master
by Yogadanda, July 2019
Salutation to the primal Lord, Shiva, who instructed the knowledge of Hatha Yoga, which shines forth as a stairway for those who wish to ascend to the highest stage of Yoga, Raja Yoga.
(Hatha Yoga Pradipika 1-1)
The Great Guru, such as Matsyendranath, Gorakhnath and others, knew Hatha Yoga, and by their virtue of compassion, a Yoga practitioner, Swatmarama, learnt it.
(Hatha Yoga Pradipika 1- 4)
These words are how the Hatha Yoga Pradipika, which was compiled by Swatmarama, begins. In this current age, in which Hatha Yoga itself has come into confusion and been corrupted after having been passed down for such a long time, it seems a long way off, far beyond our imagination, that an incident such as that of how Shiva taught asana to Matsyendra so long ago could take place. When I found out about the class that Shri Mahayogi, a primordial Guru, would be directly instructing, my heart leapt with excitement at the opportunity to witness and experience the origin of Yoga.
When Shri Mahayogi enters the classroom, the space is purified merely by his very existence, and a pleasant sense of tension arises due to his holy vibration. The words that emanate from Shri Mahayogi, who has mastered asana to a level that no one else has, have an overwhelming power, and I was able to practice asana and receive those effects. For example, during the practice I felt as if the power of Shri Mahayogi’s words, “Exhale long and completely” pushed me, and I felt that the breath was being exhaled naturally. Occasionally, there were times that I was able to stop the breath indefinitely after exhaling completely.
When Shri Mahayogi would come close, from his existence I felt that he simultaneously exudes the strictness and severity of walking on the edge of a sharp blade and the gentleness of being wrapped in the cotton of the floss-silk tree. What I would actually experience during a pose was an aspect of strictness—of going beyond my limit—no matter how hard it was, I could not allow myself to release the pose until Shri Mahayogi gave the instruction, “Release.” Then, when released from the strictness of the position, we would relax completely and let go of all tension, as if being absorbed into the floor—there we would experience a sense of release and liberation. The body and mind experienced going from one extreme to the other, and then when sitting down for meditation at the end, it felt like it was as if the realm beyond duality was just becoming perceptible.
After a while, as I became accustomed to practicing the basic asana, Sadhya visited from New York and we had an opportunity to see her asana. The level of the sense of concentration emanating from her asana was extremely fierce. While she was practicing these advanced asana, she was meticulous, in other words, she formed the advanced asana without neglecting the way of forming the basic asana. There were times that I too had practiced advanced asana in the past, however I recalled that I was being negligent with my level of strictness in the way I was practicing the breathing, or the way I formed the asana was careless, and that made me sense that, [in my asana,] this created a difference in the sense of concentration and the level of perfection in the asana. At that time, Shri Mahayogi directed some of us to practice a program with advanced asana, and I determined to tackle the advanced asana once again, but this time, following the example of Sadhya, without neglecting the meticulousness of the basic asana that I had learned directly from Shri Mahayogi in the program.
The period of time [during which Shri Mahayogi bestowed these opportunities to learn from him directly] was actually about a year and a half after that, and even with my mid-40’s body, I became able to perform advanced asana much better than when I had been working on them previously. In the beginning, it felt like even if I felt pain in the body, I focused on exhaling really completely and worked to transcend the pain through the breath. But eventually, without becoming distracted by the pain that came from most of the asana, it felt like I naturally concentrated on the breath, and that I was continuously led to meditation. Around that time, I had an opportunity to ask Shri Mahayogi a question in the class, and I asked if it can be through any asana that one would eventually be led to enter into meditation without having to feel any pain. Shri Mahayogi nodded with a smile, “Yes.”
These asana may look like exercise at first glance, but each and every asana has a hidden yet profound meaning. I suppose that Shiva and his disciples stepped into this vast realm of the human body, where microcosm and macrocosm connect, using this peculiar form of meditation. Not to mention Shri Mahayogi, who started to practice asana with an already flexible and healthy body from the very beginning, proceeded to practice for twelve years while exploring the vastness of space and resolving and clarifying its various mysteries.
I have not yet gone far enough to enter into that realm, nevertheless through this Direct Guidance class, a steadfast faith towards Yoga took root within me. This faith is the absolute confidence that under [the feet of the Guru], if I follow His guidance and continue to apply the practice of the disciplines of Yoga, then I ought to definitely arrive at Satori. While misalignments in the body are being corrected through asana, there is pain that accompanies that, but as we continue to practice and after the misalignment is corrected, we no longer feel pain. It is the same with the mind—when the distortions are being corrected, pain arises, but as we continue to practice steadily and persistently, eventually and definitely, there ought to arise a state of emptiness, Satori, in which nothing bothers the mind anymore.
From now on, as I have learned in the Direct Guidance class, I will continue the practice of disciplines following Shri Mahayogi’s instructions, without giving up, even if pain within the mind accompanies it. And I will convey this True, Genuine, Authentic Yoga, a treasure for humanity, in its purest form.
Whether young or old, sick or feeble, one can attain perfection in all the Yoga by disciplining oneself in all the Yoga practices without laziness or negligence.
(Hatha Yoga Pradipika 1-64)