Types Of Abhyasis
There are two types of abhyasis - One class is apparently highly
cooperative at the conscious level but the resistance is all inside, hard
as a rock. This class, Master compares to the mango fruit which has a soft,
pulpy exterior but a hard stone inside. The other class are externally and
consciously tough. It would appear that they do not agree with anything the
Master says or does. Resistance appears to be considerable. Yet inside, the
cooperation is something extraordinary. Such individuals are compared to the
almond which has a hard shell on the outside but a soft, sweet kernel inside.
Sant Kabir describes two major types of disciples; manmat
and gurumat. (1) The manmat type are there for their
selfish aims, and such aims rarely if ever, conform to the
aims of the organization, or to what is offered by the Guru.
They play the game as they see it and have no concern for
the general welfare of the whole. They are rarely able to
achieve any worthwhile spiritual goal, says Kabir. (2) The
gurumat disciple, on the other hand, has nothing but the
Guru in his mind, and his sole approach to spiritual life
is one of total obedience to the Guru, knowing that in such
obedience lies his welfare, total welfare in all the walks
of his life. They are also too few, says Kabir, with an
almost audible sigh of regret, but adds that but for them,
the organisation would have no need nor justification to
exist.
WHEN SHOULD A PERSON COMMENCE SPIRITUAL SADHANA?
Master said, "Really speaking the process should begin with conception.
Lalaji used to say this, that this was the correct moment for commencing
sadhana. But how to fix
the moment of conception? It is not possible, and so the work cannot be
practically commenced then. Therefore what we do is to transmit to the mother
while she is carrying, and the transmitted power will automatically reach
the baby in correct dosage. One should never transmit direct to the child
- this can be highly dangerous. But we should only transmit to the mother,
to her heart, as we normally do." What Master said serves to emphasize
the need for the real search to commence as early as possible - the earlier
the better.
Why then 18 years has been fixed to start sadhana?
We don't admit the children before they are 18, except in
very exceptional cases. Why eighteen? They should be mature
enough to know what they want, and why they want it. Many
of us know what we want. But we don't know why we want it.
That is an even stronger thing that we should develop. "Why
do I want this?" We should know what we want, why we
want it, how to get it. So, that age has been fixed.
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