Monday, September 10, 2007

Quotes from "Autobiography of Ram Chandra"

From Elodie's blog: Pour Que Vive le Sahaj Marg:

SEE ALSO: Autobiography of Ram Chandra blog for more quotes and comments.

(Quotes (in blue)...comments (in black) by Christian, Phd psychologgy, 18 yrs abhyasi with Babuji, then Chari until 2006, then with RK Narayana's (Dr. Varadachari's son) ISRC)

From Babuji's Autobiography

Selected segments:

Everyone knows the writings of Babuji. The first volume of his autobiography was published during his lifetime and reports the events which have occurred between 1899 and 1932. Babuji was opposed to the publication of the continuation before his death. SRCMtm thus published a second book thereafter, a very reduced version of his autobiography. It is that one which we all know. S.P. Srivastava and the SRCM of Shahjahanpur also published another version, longer, comprising three volumes, between 1987 and 89.

Cri-cri delivered to us many extracts of this last version since last January. It appears important to to me that each one can take note of it. I thus allowed myself to gather all these quotations here, by favouring the chronological order over the thematic approach of Cri-cri. That gives a more "unstitched" character to the comments of Cri-cri - I hope that he will excuse me - but one thus finds the order of the original text.

I think that the entirety of the text is available from Navneet KUMAR Saxena, grandson of Babuji and current president of Shri RAM Chandra Mission of Shahjahanpur.

The quotations of Babuji are in blue and in italic, the comments are in black.


The autobiography of RAM Chandra that I currently read is published by the SRCM Shahjahanpur, i.e. by the Indian faction of the SRCM, and not by SRCMtm (California) of Chari.

As you will be able to discover in the part of the Introduction reproduced below, neither the autobiography published by SRCMtm, nor the autobiography published by the SRCM (Shahjahanpur) are complete. The first would correspond to approximately 20% of the manuscript of Babuji, the second to the remaining 80%. You will also see that the Chari faction acts since the beginning by applying principles contrary to the lesson of the Master. (Introduction, pp. xiii-xiv), and one thus should not be surprised at today's result (divisions).

I am currently in possession of 4 volumes - rare and obtained by the purest of chance, which correspond to Part I (1 volume) and Part II (3 volumes) of the autobiography. The end of the 4th volume evokes a project of publication of a Part III, which is perhaps the publication in progress by the Shahjahanpur faction. I am unaware if Part I comprises more than one volume. It seems to be sufficient in itself, although there is a 13 years vacuum in the journal entries between the first two volumes.

This absence of 13 years, between the death of Lalaji and the preparation of the creation of the Mission, is evoked in the “Leading article notes” of the second volume, that I also partially reproduced below by Babuji himself:

p 238
"The things went on. They grew subtler and subtler, and almost indescribable. Every subtle state was waiting for a yet subtler one. (...) By the method of the Master I found new life everyday. I do not know whether "life" will be an exact exposition of my condition. So the diary remained silent for years together."

It therefore seems that I am in the possession of the complete document for the Parts I and II:

Part I: early life, adult life, at the feet of the Master, Journal (1928 - 1932) - vol 1 1899-1932 (2nd Ed 1980 1500 copies)

Part 2: Instructions et leçons spirituelles reçues de maitres
- vol 1 : 1944 May/Sep (1st Ed 1987 3000 copies) - Preparation
- vol 2 : 1944 Oct - 1945 Mar (1st Ed 1988 3000 copies) - Declaration
- vol 3 : 1945 Apr - 1955 Jun (1st Ed 1989 2000 copies) - Contribution

SP Srivastava decided to publish it after Babuji's death, in reaction to that published by Chari. The hostilities were really open. He (SPS) had obviously received full authority on behalf of Babuji to make the necessary changes. At this point in time it was noticed that SRCMtm was in a rush to publish the initial unrevised version to make sure that it was indeed their property with the copyrights. The autobiography of SRCMtm must probably contain Part I volume 1 in its entirety, which was published before the death of Babuji, then it is incomplete for the continuation. It is seen that for Srivastava also there was to be only one single successor to babuji. It is interesting to read that the others try to harm to him, i.e. the family of Lalaji, Chathurbuj, Thakur Singhji, etc Yes, but thereafter, all the names were withdraw from the text and replaced by a code “letter-number” to avoid this very controversy. One thus never knows who acts, and it is a pity because one would have seen more clearly. I hope to soon have access to the complete unaltered document, if Babuji's family wants to communicate it to us for research.

Vol I, 1899-1932, SRCM Shahjahanpur, oct. 1980, 2nd edition
This is not taken from the new release of Babuji's Autobiography edited by Babuji's son.

"My father was Rai Bahadur Sri Badri Prasad, Honorary Special Magistrate I Class."
I don't know if it helps for determining if Babuji changed his name.

Babuji meets his master Lalaji on the 3rd June 1922 for the first time. He adds:
"After coming back from my Master, I continued the practice, but not so deeply as I had to appear in the Matric and SSLC examination."
He had to pass this examination before starting to work. He got hired at the Court of Shahjahanpur on the 12th January 1925, therefore, after meeting his master. So, the precision that was given to me by the ISRC preceptor is wrong (my previous message on Elodie's blog, stating that Babuji met his master after starting his work at the Court, implying that he could not have changed his name for administrative reasons due to his work for the government).

(I) "retired as Record Keeper in 1956. My Master, who served in the Collectorate of Fatehgarh, also retired as Record Keeper."
Babuji seems to emphasize the similarities between him and his master as something important. A cause for his choice of this job? A cause for changing his name?

p36 - 5th April 1928
"Dreamt in the night that I visited the holy shrine of Prophet Mohammad in Mecca. There I felt vibration at a point above the Trikuti or Cavernous Plexus and also a force of the same kind which had its link with the head."
Why is Babuji dreaming of the Prophet and traveling to Mecca?

p56 - Comment added by Babuji to his journal entry of the 17th January 1929 (autobiography commented on publication?)
"The ego gives you strength for all the work. It points out to you that you have got the power to do a certain thing. But we identify ego with the body, instead of with the soul. It is the production of God which you cannot annihilate. You should modify it."
Good to read that from Babuji himslef. Chari's SRCM has produced an obnubilation (alternate meaning) against the ego to such an extent that Chari's abhyasis simply lose an important focus. Ego is not something to destroy - obviously - but something to use to reach the goal. Chari's SRCM is misconceiving this spiritual aspect of the human system, therefore misleading people. The ego is a spiritual entity, the "production of God which you cannot annihilate".

I think that we have the answer to the question that everyone asks of “spiritually advanced” people who adopt a pathologically egotistic attitude, egoistic and egocentric.

If the traditional ego (of a person not practising spirituality) is centered on the body and the ego of a spiritual candidate is centered on the heart, it may also be that the ego - as for example that of a abhyasi of SRCMtm - is centered on the navel, i.e. neither the body nor the heart, but individuality.

It was the thesis which I defended initially on SRCMVEROLEE while detailing why the practices led people to be centered on themselves instead of being centered on the divine ONE

It becomes completely possible to obtain the kind of monstrosity which we could all observe in SRCMtm, and nothing more prevents such an ego from hypertrophying when the practices are not directed correctly.

For ME it is a small sentence which brings much sense to what I observed in the others and in ME.

Which means to say that this obnubilation of the abhyasis, the prefects and Chari on the ego is completely inadequate.

p73 - 15th August 1929
"There, a great Muslim divine was present along with another Saint and a personage. I did not recognize that personage. The great Muslim divine asked that personage to inspect my backbone. So my shirt was removed and the inspection was made. He seemed to be pleased with me. He remarked that the condition was very good, and there was some hint regarding the emotion of love which I bore for my Guru. He directed me to request the Mahatmaji Maharaj to pay special attention and to give special instruction to my humble self. I intimated Revered Lalaji Saheb accordingly. He also asked me to keep him informed regarding my condition. What he meant at that time seemed to me as if my humble self had been ordered by him to look towards him also."

Why is Babuji dreaming of a Muslim Saint? Who is this Saint? Is it Lalaji's Master?
This Saint is acting as if he was also supervising Babuji's spiritual training. It is a dream.

It seems that Babuji's preceptor was Rameshwar Prasad. I have noted that he rarely mentions him, at least in the beginning of his journal, the first mention appearing with a letter of Lalaji, and later, indirectly from Babuji himself.

p94 - Lalaji says to Babuji in a letter
"The love, companionship and affection of your preceptor is to be considered enough."
I find nowhere in Babuji's journal until that point, any reference to his preceptor - only dreams about Saints and Lalaji.

p117 - 10th March 1930
"Dreamt in the night that I was escorting my elder aunt to Lucknow. (...) From there I reached Kanpur. (...) On the same night, my wife dreamt that I had come back from Kanpur, had been attacked by a cow, and that I was dead."

"The condition of other people there comes to my knowledge through the letters of your preceptor. (...) Your preceptor probably becomes nervous. He should be consoled. He is tender-hearted. (...)
Your well-wisher, RAM CHANDRA, (from Fatehgarh)"

Here, we can find a lot of references to Muslims in his dreams. Either he was strongly influenced by them in his everyday life, or he was strongly influenced by them through Lalaji's teaching. Whatever, they are here and they give him initiations. They are more present than Hinduist figures and yogis.

p123 - 26th March 1930
"Of its own accord the thought of Hazrat Mohammad dominated in the night, and the same thought continued when I woke up in the morning."

p130 - 2nd April 1930
"Dreamt in the night that I was inside a house with you, and a great Muslim. Saint was seatted in the courtyard. I sat down to the left of the Saint and noticed that a hand was shaking hands with him. (...) Then putting my hand on his palm he initiated me, and received two couplets which probably contained promise and commitment. The couplets were in Persian. (...) When I woke up, I felt that the hand which had been having a hand-shake with the great divine was that of Prophet Muhammad."

p131 - 6th April 1930
"The Preceptor, Pandit Rameshwar Prasad, and my maternal uncle were present there." (dream)
He does not say my, but if there were only 9 preceptors, we can suppose that it was his.

p159 Letter to the Master with diary for September 1930
"(...) This life of feelings has ended. Now there is neither meditation nor revelation."

13th December 1930
"At Fatehgarh I dreamt at about 4 in the morning that a Saint was sitting in my carriage and, without saying anything, he initiated me. Then he recited same Arabic verses and embraced me. (...)"

17th December 1930
"Dreamt in the night that I went to Mecca. (...) I moved forward to the place where the shrine of Hazrat Mohammad is located. The shrine was totally red in colour. The grave assumed the shape of Hazrat Mohammad, and it seemed as if he was reclining. Smiling he remarked that my condition was very subtle and he blessed me to attain betterment (...)."

p172 Letter from Lalaji to a preceptor (pp170-173)
"(...) Brother Ram Chandra undoubtedly has ability and agility in this respect, but I am sorry that due to the restrictions, of his father, norrowness of heart and space, and intricacies of his home my sagacity did not permit me for the time being to throw the responsability on him."
It seems that Babuji met Lalaji 4 times only.

The letter that Lalaji addressed to this preceptor contains some elements explaining why he had not promoted Babuji to preceptor, although he recognized his capacity.
I reproduce two extracts here of them.
Part I pp. 171-172
"(...) Circumstances and the pressure of exigencies do not permit me to act according to my wish. I will write whatever I can. It is enough if it is useful and beneficial, even though it is scanty. A hint suffices for the intelligent. (...)"
"So on my own behalf and on that of my elders I invite the attention of brother Pandit Rameshwar Prasad to agree to take up this work in hand during your absence. May God give him courage and perseverence. That dear one will, perhaps, establish a condition of honour after casting off that small portion of boyhood which is very negligible in him now, due to the demands of his age. May God help him. Brother Ram Chandra undoubtedly has ability and agility in this respect, but I am sorry that due to the restrictions, of his father, norrowness of heart and space, and intricacies of his home my sagacity did not permit me for the time being to throw the responsability on him. I hope from God that he will be benefited in a way better than the present one."

p191 - 18th February 1931
"(...) A voice from inside my heart told me that the man was telling me a lie since Hazrat Baqi Billah was giving transmission to me. (...)"
Hazrat Baqi Billah is the Sufi Saint who introduced Sufism in India.

p208 - 21st April 1931
"Dreamt in the night that you [Lalaji] and a Muslim saint were present at my house. You beckoned me to sit in meditation with the saint. So meditation was started. After same time I offered meals to the saint and I also partook of it with him. My mother was witnessing this. I withdrew my hand from the food so that she might not think that I had become converted."
Here, it is interesting to see that for a Hindu, there was a negative prejudice against Muslims. This could explain why the references to Islam have been later taken out and replaced with Hinduist mythology.

p219 - 26th July 1931
"Dreamt that I went into meditation, and was at the shrine of a Saint Hazrat Baqi Billah (...)."

How do you understand this sentence?
5th December 1931 p 229
"Dreamt in the night that a Saint was with me and the Great Muslim Divine picked me up on his lap and began to take of my shoes to seat me on his shoulders. (...)"

p 239
"The death means the oblivious state of mind which rejects all that is there".

"After peace is Reality, so loving and embracing. We start with the cradle and rest in the grave. That is the whole life picture of the human life."

Introduction to the Second Part (Volume 1)

I found in: "The Autobiography of Ram Chandra" Part II Vol 1, in "Editorial note":
"The first entry in this second part of Revered Babuji's Autobiography is on 10-5-1944. This is preceded by a printed pamphlet or appeal in Urdu, in the name of "a servant of Revered Lalaji Saheb, belonging to Shahjahanpur", and was issued by Shri Madan Mohan Lal, who was the recognized preceptor of the system of Yogic training at Shahjahanpur, as propounded by and practised under the guidance of the Grand Master, and His real brother Shri Raghubar Dayal Ji of Kanpur, known as Chachaji or respected uncle."

I have no idea if this sentence means that Babuji is Shri Madan Mohan Lal, or if this personage is someone else. It is the first time that I hear about this name in the autobiography. I first thought that the preceptor in charge of the area where Babuji was living was Rameshwar Prasad. Of course, this Part II of the autobiography starts in May 1944, 12 years after the first book I have read. Another preceptor may have come to Shahjahanpur. So, it is possible that Dähnhardt could have made an error? Actually, Babuji was not recognized as a preceptor of Lalaji (or was he by his own disciples?). Also, it is no more a spiritual training that is delivered, but a "system of Yogic training".

Before continuing, I want to bring a clarification on the name of Babuji, because I ended up finding information. In Part II volume 1, Introduction of P Srivastava, p. II, Shri Madan Mohan Lal of Shahjahanpur, that Dähnhardt confused with Babuji, which led it to believe that Babuji had changed name, is actually an old tutor.
"The diary was submitted occasionally (generally once a month) with a short or long covering letter to Grand Master. There was only half a dozen letters (including one to the old preceptor Shri Madan Mohan Lal of Shahjahanpur) in reply from the Grand Master - the first dated 21-11-1929 (...) and the last rather long one dated 10-3-1931, five month before His physical veiling on 14/15-8-1931."

Part II Vol 1 - Publisher's note :
"The sons of Babuji are: Shri Umesh Chandra Saksena, Shri Sarvesh Chandra Saksena, Shri Prakash Chandra Saksena"
So I suppose that the last name is Chandra Saksena and Babuji was Ram Chandra Saksena?

Return to the introduction :
p. iii
"The main feature of this diary is a continuous chain of instructions and lessons from the physically departed Grand Master to provide initiative and direction, enough to end the hesitation and prepare to start the work in continuation of the tradition of the Grand Master's real job, as against the backdrop of the proliferating misguided efforts by several other persons in accordance with their own egoistic self-seeking motivations. After about five month of this initial preparatory period, Babuji starts receiving communications and instructions from many other Masters of yore of highest calibre; and work is started under the sole guidance of the departed Grand Master, laying down the foundations in accordance with the requirements of the present age and time, but in keeping with the basic tenets and subject matter of the heary tradition of Yogic Science developped through the ages."

p. iv
"Thereafter follows the description of the work of about ten years by way of the establishment of the organization known as Shri Ram Chandra Mission, Shahjahanpur; development of the system of Yogic Science (theory) and discipline (practice), designated as Sahaj Marg; and a huge amount of rather mystical work of Nature, about which only sketchy hints are available occacionally."

pp. v-vi
"His discovery of Mind region and Central region beyond Heart region (...) is epoch-making. His emphasis on the task and job of the teacher (Guru) as helper and servant of his pupil like a mother and much more; and the perfectioning of the technique of "transmission" for wide efficient use (...)."

p. vi
"The present series of volumes (...) brings forth one more very significant (...) contribution of the Master, viz. intercommunication with the physically departed capable Master, as the most essential condition and sign of somebody's capability and credential for carrying ahead the torch of spiritual training, in the real sense."
"Nobody during the Master's life-time was more conscious than He that it may all be a construction of a self-deluding prolific imagination; and He hesitated for almost fourteen years to start His work (...)."

pp. ix-x
"This story of eleven years (...), which may be read and enjoyed by some as a mythical lore in due course of time, has nevertheless the quality of a baffling profoundness for the wise that may care to seek."

p. x
"The reality and dream must play a sort of the game of hide and seek, in the life & character, under narration, ever available for the grasp yet always eluding the grip of every common man, as it must have been for the author as well."

pp. x-xi
"With passage of time fact and fiction get mixed up (...). This has a tendency to degrade the value of a biography, as an instrument of education in the proper sense, for posterity."

pp. xii-xiii
"The circumstances concerning the publication of this second part of Revered Shri Babuji's Autobiography have caused some heavy feeling to me personally. He felt reluctant to bring out many things contained in these diaries into the open for the knowledge of everybody; and spoke to certain people (but not to me) that it would be published after His physical veiling."

pp. xiii-xiv
"When I went to Shahjahanpur for a meeting of the Publication committee of S. R. C. Mission, at the end of June, 1982, Revered Babuji told me that He had cursorily looked into the [English] translation [original diaries in Urdu], submitted to Him, and decided that it was not to be published unless I approved it after going thoroughly through it. In the meeting also, brothers Sarnad and Raizada informed me of Revered Master's decision, desiring me to do the needful as early as possible. I told them that I would need time to go through it thoroughly. Then Revered Shri Babuji went to and returned from Paris; and passed out of His physical existence after a prolonged illness of about eight months.
Thereafter I obtained a copy of that translation from brother J. R. K. Raizada, Secretary to the President, and Superintendent of the Publication Department, of S. R. C. Mission, Shahjahanpur, at the time; and went through it during my first visit to Europe (September-October, 1983). On return to India, I requested the family of Revered Master to make the Urdu manuscript accessible to me, to which request they acceded. On going through the diaries in the original, the translation appeared to me very inadequate and rather jejune. Perhaps, it was prepared for publication during the life-time of the author, omitting such contents as were considered unsuitable to be brought to light for one or the other reason. To me personally, however, it appeared unjust and unreasonable to drop out about eighty percent of the material, even as a posthumous publication. Some aspects which were rather mystical or capable of arousing some controversies, may probably be held back [it is therefore possible that a part of the published autobiography has been censured]. When, however, the translation under reference was published from Madras [the "spirit" or dirtiness of Chari's group seems to be there from the very begining], without making any reference to me, in contravention of the express instructions of Revered Shri Babuji after having a cursory glance through that translation, I was left with no choice or judgement of my own to drop out some portions in my new translation of the text of the manuscript. I felt somewhat disinclined to the point of even disgust at the developping circumstances. However, there cannot be two opinions or attitudes for me in the matter of attachment or discharge of responsability to Revered Shri Babuji. (...) In consequence, the manuscript of the diaries is coming to be translated and published, as it is, without curtailment [would finally mean that the aspects "mystical or capable of arousing some controversies" were finally included?], except where expressly prohibited [parts published by SRCMtm?], with occasional notes and explanation, in case of need to make the meaning clear. The publication of the entire text is bound to take its own time (...) [whatever, the texts published actually by the two SRCMs are both incomplete]."

Therefore, the SRCMtm version of the autobiography of Babuji is incomplete (approximately 20% original text), just as that published by the SRCM Shahjahanpur (approximately 80% of the original text), both being supplemented roughly.

Finally, I reproduce here the: EDITORIAL NOTE", p. xvi.
"Part Two of the Autobiography of Revered Shri Babuji starts about a little less (a few months) than thirteen years after the physical passing away of Shri Babuji's spiritual guide and Master (...). During this period of about thirteen years inner training for the work ahead, as well as some work in a sort of dormant oblivious state went on. In the first place Shri Babuji's intercommunication with His Master beyond material limitations continued, even though its open external expression remained suspended for certain practical considerations. Some persons, physically and socially close to Revered Lalaji, had claimed to be His representative and successor, and they were trying somewhat deliberately to harm and even do away with the physical existence of Grand Master's real representative in every possible way, including the use of certain spiritual techniques. Some other quite well advanced disciples of the Grand Master, being averse to the false claims due to obvious lack of real effect, had started setting up organisations more or less in allegiance to the Grand Master, but centred mainly around these so-called advanced disciples as visible personalities to guide the multitudes attached to them on the age-old path of spirituality, as brought to them by the Grand Master, who had passed out of physical existence on August 14/15 (midnight), 1931. The visible work of Revered Babuji started taking concrete shape in the summer season of 1944."

Part 2 - volume 1

They highlight a threat on Babuji, although this one appears completely as fantasy at first sight. In a spiritual design of the world, the beings influence one another positively and negatively, but what is more surprising, it is that even advanced people would have this capacity and this sinister will to influence others negatively. It gives me a "cold on the shoulder", when I think that one puts one's heart in the hands of people like the prefects and the preceptors.

In addition, certain sentences reveal a surprising design of the management of the conflicts (absence of pity, does not forgive, fight, etc), whereas one imagines spiritual Masters full of love, able to solve conflicts by their light. I include/understand better, also, why these texts, initially, were not to be published. They reveal such an amount of humanity. I appreciate the courage of those which made the decision to publish them nevertheless.

Lastly, certain passages stress the transmission of the "torch", but also on filiation since the Lalaji's master. At this stage, there is thus no reason for this information to disappeared from circulation as it did.

pp. 7-8 18 May 1944
"When you have given your heart to someone, you have to receive that person's benedictory or accursed gifts to you."
We receive good and/or bad from the one we give our heart to.

"About you, he had the hint that there was possibility of you clash with him sometime. He did not like you coming to me. When all other means were unsuccessful, prayers were offered to your Revered Grand Master that you may be kept devoid of spiritual progress. This was very much disliked by Him and this became the cause of His displeasure. An attempt was made for cancellation of your initiation; and stories were narrated to you. Action against him had to be taken in accordance with the permission of the Grand Master. Do go to His Samadhi, when conveninent. (...) You were induced through thought to sexual indulgence. Where there was no success by any means, images of naked women were thrust into your heart. (...) A woman and you were taken in thought, as copulating, so that you commit such act. This was his last attempt to degrade you. (...) He tried so much to pull you down, and it never occurred to his mind that God's will alone triumphs ultimately. The matters have been brought to your knowledge, so that you may not be moved to feel mercy."
Ahidden enemy of Babuji. His name is not revealed.

pp. 9-10 19th May 1944
"I shall feel relief when you shall take over the responsability."
Transmission of the torch to Babuji.

"When your diary was put forth for publication, your name was excluded from it. (...) They were apprehensive that people may become inclined to you, and they may lose their source of livelihood."

"I kept you concealed in my heart, and did not let anybody suspect it. Only R got and has the idea, because he was connected to my state (...). I had consideration for his poverty, and hence structured a status for him. So he started living like a man of status. Greed was increased and God was totally forgotten. (...) At R's place money was wasted for pleasure and luxury. (...) There was no consideration for the poor. Rich people were given consideration."
About the hidden enemies of Babuji.

"Have consideration for my old age."
Incompréhensible to me: Lalaji is dead. It would seem to be a representation of Lalaji, in the mind of Babuji, who is speaking to him?

p12 20th May 1944
"Somebody may shower thousands of abuse on you, but you have to tolerate that. This means that if someone abuses you, you can also abuse in return, and even hit back and strike, but never wish anything ill for that person from your heart (...) If occasion demands, there is no harm even in having an armed conflict. (...) To give protection to an innocent victim of tyrany is duty. You have to take out the sword at the hour of need, even then there is nothing wrong."
It is necessary to defend oneself pitilessly when necessary. I admit it, conceive it, but I practice it with much difficulty because I often lack the courage. It is always easy to portray oneself as being tolerant when one is in truth a "pushover". In any case it is far from teaching the Judeo-Christian of the modern SRCMtm, which does not even support internal criticism.

pp. 14-18 22nd May 1944
"They are trying to upset your mind."
The enemies.

"You considered even theft and robbery for me as right."
Extreme and immoral. Surprising.

"possibly, M may come to you, even though there is little hope for this. Do not pardon him, only avoid doing anything, in such eventuality."
"Shahjahanpur will be the Centre. Light will be reaching everybody from here."
"You are still so young. You have achieved at such a young age what could not be the lot of so many great and high personalities."
"The powers of ennemies are weakened. Now they can do no harm to you."
"I am merged in you, and hence remain dependent on Him [Lalaji's Master] alone in every matter. He loves you."
Transmission of the torch.

22 May 1944 p.18
"My Revered Master was the best example of courage. Now I am getting aside; and He Himself will instruct you. I have obtained His promise from Him. Now treat Him as all in all. He alone shall help you. I am merged in you; and hence remain dependent on Him alone in every matter. He loves you. The recommandation for your training came first from Him; and this had come during my life-time itself."
Lalaji says to Babuji that his master is now in charge of Babuji.

"The Great Grand Master arrived and said: "I have spoken to A1. I have made you fully perfect. Your Master's name will shine thought you. People will be wondering. He then went away."
Here, it is difficult to know if Great is a word to express respect regarding the master of Lalaji (the "Grand Master"), or if Babuji is talking about the master of Lalaji's master.

"There is no harm in giving benefit to him. But do not commit mistakes like me in bestowing power. Power shall remain only in one; benefit will go to everybody."

"The intense feeling that was pumped into him (R2) was designed to make R2 smear his hands with you blood; but I took care not to let this come to happen. The anointment has been performed by drawing out blood from your body, so that the anointed person (R2) may assassinate the same person, whose blood has been used for anointment. For this job, R2 appeared the fittest tool for them."
Attempted murder or Black Magic? Of the Abhyasis?

"When you stayed at K.., M3 intended to administer poison to you; but I was not allowing this thought to be fixed in his mind."
"One day something was even administered to you in your meal. The purpose was to cause upsetting of your mind; but I digested it totally. You were feeling only nausea and vertigo. The drug was mixed with potatoes."
"One (chief) purpose of administering this drug, referred to the fact that you were never without my remembrance. So this drug was used to force your mind to give up adsorption in my remembrance to allow him (N1) to snatch away (your spiritual condition and capacity)."
No, it is not an attempted murder, but an attempt at physical and mental weakening so as to attack spiritually. Is this reality, delirious, common practice in the Indian society?

25th May 1944 p22
"Revelation converging the vision revealed to R2 January 15, 1943 at 8 pm when he saw two fingers in meditational state (...): "That was meant to reveal to him that there were to be two personalities, viz. Babu Ram Chandra and Madan Mohan Lala."
Does it means 2 personalities in the same, meaning that Babuji is Madan Mohan Lala, or two persons taking on the work after Lalaji? This conflicts with the previous statement of Lalaji about power (only for one at a time).

30th May 1944 p26
"Start the organization. Begin attracting people to yourself."

31th May 1944 p28
"You can use that particular weapon in cleaning but not in transmission."

1st June 1944 p28
"R2 was attempted to be developped as your assassin."

3rd June 1944 p28
"Instructions concerning organization (...)"

4th June 1944 p30
"I was dying, and B1 was busy with his own ambitions. He was busy with thoughts about his representationship. (...) If I had left money behind, who knows what may be happening."

5th June 1944 pp31-32
"I have made your body my home."
"Your body is my body. I am working through your body, sitting all the time in it. A person with body is needed. Great personalities incarnate themselves like this; and incarnations themselves manifest in a body."
"Today you are suffering much pain; so I have also stopped working."

p. 32
"A person with body is needed. Great personalities incarnate themselves like this; and incarnations themselves manifest in a body. I have merged in you with my entire powers, and am unravelling them by and by."
Chari is thus right with his concept of "living master". It is thus in sufism since always. ISRC or the SRCM Shahjahanpur or the SRCM of Sister Kasturi which claim that the master is Babuji for eternity should give up their preceptorship as based of their own system if they were coherent of their belief, or admit that a preceptor having amalgamated with God or the master, is a fundamental part of the system. They do not do it on the one hand because an incarnated person is necessary to do the work, and on the other hand because there probably was not fusion. Which of them can dare to claim that Babuji amalgamated with them, as Babuji could claim that Lalaji had amalgamated with him? The only one which has the fortitude is Chari, which probably makes him an arrant liar (why does he need a "medium" to communicate with Babuji?). The others are satisfied with devotion to Babuji as if he were always alive, transforming the Sahaj Marg, defined by Babuji to be a Raja yoga, into a Bhakti yoga.

6th June 1944 p33
"You do not need to go to anybody for satsang. I do not like that the particles of transmission from other persons affect you."
Here is a secret revealed: transmission, if it does come from the master, is also contaminated by the one who gives it, or meditating in a satsang can contaminate your condition.

The transmission, according to SRCMtm, comes from the master and is thus always absolutely pure. However, the differences which depend on the person who transmits, and of the satsang can be felt. Any transmission is not good to take according to this text, and SRCMtm would do well to find a valid explanation. I know it, the explanation, it is called ignorance or lie.

"I shall become free after your physical passing away; and the whole responsability shall pass onto you. This chain shall go on continuously. Nature makes and uses only one as Her instrument."

8th June 1944 p.37
"You are the Lord of the European countries."
We see the results now - just consider the case of France for example, which suicidal policy was rooted by the time of Babuji's activity.

17th June 1944 p.39
"My Master is the example of direct love to God, (...) I myself am the example of love to the medium (Master): (...) You give the method as you find the inclination of a person."
i.e. love of God or love for the master.
And the complete quote :
"My Master is the example of direct love to God, which occurred after a lot of progress in spirituality. I myself am the example of love to the medium (Master). Those who are inclined to monistic way of worship primarily find direct love to God suited for their disposition, while those who remain dependent on a mutual base, develop a nature of taking a concrete base, rooted deeply in every fibre and vein of their entire being. These latter derive benefit through the medium (Master) only. You give the method as you find the inclination in a person."
The love for the master as the only possible way and the master as the finaloty and the goal are dogmatic restrictions imposed by Chari and his henchmen to assert their capacity on the credulous masses. According to this passage, the way is adapted according to the inclinations of the practitioner, the goal being clearly God, with or without medium, and not the master. Everyone cannot love the master, some prefer the direct connection with God. It is probably what authorized Babuji to affirm that it is better not to have a master at all than a bad master.

The perfect master is always there and of all eternity.

What does it mean to have the faith, if is not to have faith in God? Is this to place oneself in this infantile position which is dependence on an impostor?

28th June 1944 p.41 - ("talking" about M1)
"He should give up the style of a teacher of Muslim theology."
Muslims, by that time, were influencing the movement very importantly.

"The death of B5 has done away with the possibility of my ill-reputation. You have committed a mistake by writting in the letter about peace to the soul of B5. He is an object of my anger."
So, Lalaji could have had a bad reputation because of what B5 had to say?

p. 46
"The first form of self-forgetfulness (loosing oneself) is called 'heart-resolution'. This is the condition of freedom from the heaviness."
"The capacity for exercise of discriminative intelligence is enhanced when 'purification of the lower self' is achieved."

Further, it is specified that “lower selfl” refers to the heart.
The discriminative intelligence of the abhyasis of SRCMtm… And for the French, who, the poor, were to choose between Sarközy and Royal!!! Sh.t!
Discriminative intelligence is a spiritual realization of the first point, but to discriminate is wrong, the reverse is thus better, which is called confusion.
Confusion is a pathological mental state, and as a result of “dividing to control” as good controlling must apply, wether it is the French Manipulative system or the manipulative system of the SRCMtm. In the era of the media and control of information, it is hard to see clearly. A very good challenge for the discriminative intelligence.

p. 47
"People prevailed upon me to get myself photographed. Now worship of photograph has started."
Send the Moslems to SRCMtm, they will deal with this problem. Perhaps moreover, when they notice what the non-Moslems did to their sufism, they will include these eccentric gangs in their programs of purification of the world, financed by you and me (oil).

p. 52
"The preceptors possessing permissions commit mistakes in their enthusiasm, without applying their intelligence."
"Someone else works in the sphere of Satsang, as a sample of idiocy (viz. S2): People introduced by him will remain dull."

The preceptors, these irresponsible tubes that open and close at the whim of the need and of the will of the master, thus ensuring the candidate who no matter what arrives to him, is the work of the master, would thus commit bloopers???
When it is the master himself who says it, he who is supposed to do all the work and thus to ensure that no errors are made, what more can one add?
Those which still had doubts have here something to reflect on, and among those who did not have any doubt on the question, some would do well to use their discriminative intelligence (inevitably developed: When one has for master the divine incarnation in person…).
For those which read these works, they could note that one is far from a watered down and mushy speech such as the one the disincarnate Babuji currently delivers to the world via the French medium.
One can sometimes be shocked by what one reads.
I hope very sincerely that these texts will be delivered to the general public, it goes without saying that SRCMtm publishes only selected pieces so as to confirm its propaganda and to establish a myth.
Lalaji and Babuji are sometimes very critical and discriminatory with their peers, to which they apply spiritual punishments such as ruptures of initiation, exclusions, put out of state to harm, focusing of anger, etc
One is far from the politically correct “criticizing is anti-spiritual”, of the very Christian “love and forgive your neighbour”, or of SRCMtm mythology “the master is nothing but love”. The masters of Sahaj Marg are very human, and it is good to know it.

p. 52
"I do not want Toms, Dicks and Harrys, who are below the mark, to fill up our Association (Satsang)."
p. 53
"Persons below the mark should not be admitted."
Good logic, but so contrary to the direction of the current deviationism: discrimination, (racial, cultural, national, psychological and spiritual) with a spiritual master of high level…
Nothing to see of this theoretical, irresponsible universal love, including, confused, denied and unreal, but so politically correct and commercial, this humanistic "must" of modern times which would be at the same time goal and proof of spiritual realization (though Chari Perfectly Indo-centered and discriminatory as soon as it is a question of entrusting power), and which is only one more hypocrisy to make swallowing the world-Socialist pill with the manipulated and controlled masses, more palateable.

The spiritual community according to Lalaji and Babuji is a closed club and very select, and one includes/understands well why it cannot be differently.

It was limited, before Lalaji in Sufisme, with Muslims-only, and probably with more mystical Muslims.

With Lalaji, the club opens to the non-Muslims but remains very select, just as with Babuji.

With the imperialist Chari and his World Socialism, U.N. project to the service of the management of the greatest masses of the population (the association of these two organizations already shows the pain). We are already being prepared for the post-Djihad with a spiritual religion able to amalgamate all the religious currents under the same system of mental control. There was thus an interest in planning this "hold-up" of Sahaj Marg, to alter it and to adapt it to this new goal. It will be increasingly difficult to be a free spirit. The need to make "numbers" to spread itself and to ensure a position in future balances returns these restrictions of another time to the dustbin: We all are brothers and sisters, one saw all in the large planetary village, we come all from Africa, the master is universal, the system is opened to all without discrimination of origin, color, etc, we are all equal, general orgy, farts (or divine grace) for all and champagne to celebrate an ecological catastrophe moreover (artificially caused deterioration of the anthropological base of the People).

The price which SRCMtm for this new program paid is the teaching itself and the capacity of the system to evolve/move people spiritually: The spiritual evolution of the individual is not the goal of SRCMtm any more, at best it is perhaps a limited by-product of the process, an accident which is not guaranteed to exist, even when the individual subjects himself to the total service of 3M (remember: Love does not have requirements).

p. 53
"If Master loves the disciple, then the Master is lover and the disciple is beloved; and if the disciple loves the Master, then he becomes lover and the Master is beloved. The relation is established in either case."
This sentence is crucial. It shows that what imports for spiritual teaching is the establishment of a connection of love between the disciple and the master. It does not presupposes a directionality nor a condition on the disciple (remember what Chari says: love does not have requirements).

With 200 ' 000 or 300 ' 000 “disciples”, Chari is of course unable to love his disciples (although he claims to love everyone and all creation: I felt his love when I questioned him -- all hiss blah-blah does not meet the experimental tests, he is an Arab-Indian carpet-merchant), then he creates the dogma in such a way that the disciples must like it, and that it is the only way. This enables him to assert a little more of his influence on the masses, and in a very malignant way, at a psychologically lower cost.

It does not matter, according to this text, wether it is the master or the disciple who loves the other, what is essential is that there is love and a lover for the transmission of his teaching. In love one can also be the disciple and the lover God.

p. 55
"If courage and will is applied for a proper purpose, it is not to be called egoism."
What is a correct goal, it goes without saying that all depends on the point of view. For an abhyasi of SRCMtm, what we do on these blogs is the expression of our egos, and it is bad. For others, what Chari does is the expression of his ego to the service of a very human plan to which Chari is subjected since his entry in the mission. What is the egoism, and in what is this distinct from the expression of the ego?

p. 66
"Every representative has become a slave of his own will; and I have this complaint from everybody. If there is no head or supreme authority in a society, this defect creeps in."
Another problem results from the choice of the supreme authority. It must be enlightened to guide correctly. Just like it is better to to have no disciples than to have incapable disciples. An absence of supreme authority is better than a bogus supreme authority.

p. 72
"One who strolls about the Brahmanda Mandal, having no approach any further, is called Brahmin. The higher status than that of these people, belongs to Maha Brahmin, whose limit of climbing is the Para Brahmanda Mandal. (...) In fact, both are in bondage. They cannot pull up anybody beyond their respective limits. This power belongs only to a saint, whose stage starts beyond that. He gets in touch with the air of the Real Being to a sufficient extent."

Concerning the meat eating:

p. 80
"He should give up meat-eating. Permission for that can only be for you. (...) You have a lack of heat; so it may be useful to you."
There is no dogmatic interdict. According to the text, to eat meat modifies the metabolism so that the system has more energy. The problem is that certain aspects of the character are amplified, bringing about a modification of the conditions. To eat meat can be useful to compensate for this lack of energy. One is thus far from the current dogma.

p. 84
"Your nature has attained the sleeping state; I had, therefore, used the word 'inactive'. (...) God does not work. If you quieten your particles more, the same state will prevail; and this state for you, I want after your death."

p. 85 "Intercommunication" of Lalaji to Babuji.
"The symptoms for the destruction of a group of people have developped. They have framed such tendencies as are taken them downwards. The other group is far better than these. Your third or fourth generation will be assigned just this work; but he will not be able to complete the work in his lifetime. Thereafter a Special Personality shall emerge and complete this work. Materialism will increase."
Lalaji explains why a new Special Personality will emerge, not in several centuries or millenia, but after 3rd or 4th generation of the successors of Babuji, to complete the work that the 3rd or 4th successor will have seen himself assigned and will not have been able to finish during his lifetime. One could read at another place where the Special Personality was a quasi-single innovation and that there would not be another before 1,000 years. The myth Babuji/Special Personality defended by certain disciples of Babuji is a fantasy: One of them is alive currently. All depends on the need, it is thus the system which decides, not the RAM Chandra's nor their disciples.

Babuji then has the vision of the principal characteristics of this Special Personality (it is not an intercommunication). As he does not give any precisions on this point, it is thus assumed that he saw an Indian.

p. 86
"The Special Personality to come in future came to vision-bluish complexion, no beard, no moustache, healthy, stomach slightly bulging, short stature, dry-natured, no courtesies, preference for coarseness, having nothing to do with anything except bloodshed."
It can be anyone, and according to description, one seems far from a spiritual and honeyed personality.
There is then a passage which shows that masters have a limited perspicacity in the management of their business (all the following passages are “intercommunications”). One can wonder up to what point one must trust them.

p. 91
"The degraded condition which has come to my society, would not have occurred anywhere else. I just wrench within. If matters continue like this, I will issue orders to you for total destruction."
"I should have structured my successor before giving permission to them. I now realize that mistake. I am withdrawing all permissions. (...) If somebody continues to impart training, that will mean, he is deceiving others. If he will still go on persisting, the result will be just reprehensible in the end. Remember, all of these arrangements by me are with a view to learning lessons by you, so that you do not repeat such mistakes. First fix your successor, then give permissions to impart training."
Failure. It seems that one can transfer that to the situation post-Babuji. If Babuji thought that he would live until 2006-2007, and if his life “were curtailed artificially”, it is possible that he did not have of successor in mind. The goal of the myth of Special Personality is to maintain the situation as if Babuji were always alive although he died: There is thus no vacancy to take and all the applicants who lust for power are on an equal footing. It is the ideal solution which the pack of weaklings installed to position themselves with authority vis-a-vis a shark, cf the imposture of Chari. However, this solution brings other problems by solidifying a dogma and by covering reality. Babuji never desired that. Masters comes to restore fluidity and the access to the truth and reality, not to work out new dogmas or to cover the reality with new mental refuse.

p. 91
"It is better to have no disciples, than to have incapable disciples. I feel that you were right in thinking that not more than four to five persons be initiated: in fact there is no harm in keeping the number even less."
Isn't this good to hear? 300,000 abhyasis… The reasons were already discussed on the blogs. The only possible structure which preserves the teaching is a high level trainer with a very restricted group of abhyasis. The direct relation is important.

p. 92
"A slave devoted to Master is one, whose guide is not capable, viz. unable to impart spiritual education properly, but is still structured as God by this disciple."
300,000 slaves.

What the Masters think of us.

p. 92
"M5 has become a worldly person, having lost touch with spirituality. S5 is a better person, but is very gross. F1 has thoughts connected to Master, but there is upsetting in temperament: H2 is gross and useless. B7 is of uncouth temperament."

18 August 1944 pp 175-176 - Lalji's dictation to Babuji
"Take the example of people starting to offer flowers to my photograph and decking it with garlands, or your clerck starting to worship the wooden footwear of his guru. These examples fall under the category of slavish animal-worship. In fact, the attachment does not remain oriented to that, whose shadow or symbol is taken as concrete object; and Reality goes out of view. With passage of time, worship of just such concrete objects come into vogue. Discriminative capacity is that when the current that connects Master and devotee is attempted to be comprehended. This is the crux matter. This constitute the definition of the refined form of discrimination. Everything else is subordinate to this."

p 177
"The work that nobody can do has been assigned to you; and the work that you are unable to do should be allocated to other people."


Anonymous said...

The Regard Don!
The question Beside me. But where "material" after 1955? Hitherto nobody has not published.

Anonymous said...

hi anonymous...

I have re-directed your question to Christian who also has a blog (in French) at:

Analyse de la SRCM(tm)

I will post the reply here as soon as I get it (one week, maximum)