Sunday, August 22, 2010

Spiritual Techniques (Magic?) Used On Babuji??

This is an exerpt of a blog that I copied from the research of European, Christian, Phd. in research psychology, and a psycho-linguist, and an ex-abhyasi, disciple of Chari for 18 years. Christian's blog is in French: Analyse de la SRCM

See full and similar articles at: Quotes From "Autobiography of Ram Chandra", translated by Dr. S.P. Srivastava, ex interim president of SRMC (Shahjahanpur-1945), as per Babuji's instructions, and Published by SRCM (Shahjahanpur-1945). This publication contains 80% of the Journals of Babuji. Chari's group's, the SRCM(California-1997) version of the the Autobiography of Ram Chandra contains approximately 20% of the original Journals of Babuji.

See also: More Quotes from "Autobiography of Ram Chandra".

Comments by 4d-Don are in "red italics" :

Although no mention is made of what "spiritual techniques" were allegedly used on Babuji by the "Lalaji" Sufi clan, we can assume some possibilities used by many religions, cults and "spiritualist groups", such as the use of "autonomous psychic entities" called egregores (groupthink, angels, arch-angels), and spells. It is a "Heads Up!" to all who would lure anyone to groups who acknowledge the use of such "spiritual practices" on one another. You,
who childishly revel at silly titles such as "torch-bearers", and your friends and family may not be as "important" to their religious and/or nationalist dream of "conquering the world", as you may think!!

Spiritual capitalism (or Capitalist Spiritualism) continues to work, even at the undesireable "turnover" point, where some old members becomes "enlightened" and manage to leave the group. The "corporation" loses one old customer (member), after having gained the many (ten or more?) new ones, which the old ones have possibly lured before leaving. Most don't contact these "sheep" they introduced to the group, and they do not undo the damage they have caused in the lives and families of others ... guilt, shame, destiny?? Most simply "move on" and save themselves, leaving others to their destiny!!

Any spiritual, religious, or "Mind manipulating" techniques that would induce some religious (Muslim) "young, educated, students" to guide planes crowded with innocent people into a building, is to be taken seriously... We have only to look at the history of most religions to see the same "nationalistic fanaticism" and the use of "spiritual techniques" (such as
egregores, spells, etc...). Crusades and Jihads are not "LOVING".

Keep an attentive eye on the dreams and attitudes of your friends and family.

"Power tends to confuse itself with virtue."

J. Willliam Fulbright

Introduction to the Second Part (Volume 1)

I found in: "The Autobiography of Ram Chandra" Part II Vol 1, in "Editorial note" (Words by SP Srivastava are in blue italics ... comments in black are for this blog, and are by our researcher, Christian):

"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 (Lalaji), 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 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". (Whatever happened to Lalaji's and his brother Chachaji's Sufism and the Naqshbandiya Sufi Order? Lalaji's Stream seems to becomes NaqshMuMRa Stream and the Ramashram(s), and Chachaji's Stream seems to lead to The Golden Sufi center of California, and Irma Tweedie et al ... Comments from those groups would be appreciated ...)

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 SP Srivastava, p. II, Shri Madan Mohan Lal of Shahjahanpur, that Dähnhardt confused with Babuji, which led him to believe that Babuji had changed his name, is actually an old preceptor.

"The diary (Babuji's journal) 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." (a period of less than two years?)

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 : (by S.P. Srivastava)

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 heart 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; (not Chennai, or San Luis Obispo, California) 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 (Lalaji? Babuji?) 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 (Lalaji?), 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 (appointed by whom) 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 centered 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, human 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 (and one's spiritual journey) 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 who made the decision to publish them nevertheless.

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

See also:
Controversial Spiritual Techniques used on Babuji, From The "Autobiography of Ram Chandra"
Abhyasis Pray So As To Create a Favourable Egregore, Chari! (egregores are "autonomous")
Autobiography of Ram Chandra (all the information we have on Babuji's Journal, read and reported by Christian, Phd. and ex-abhyasi, disciple of Chari, for 19 years))

For examples of Emotional Stress in adherents to Sahaj Marg (tm):

Worshipping False Gods (A Testimonial)
Beware of Sahaj Marg(tm) (a Testimonial)
Depressed Preceptors At SRCM(California-1997)
Guru's Feet (by RAJAvsraj) (see many other entries on this site by the same person)

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