What Is Satsang
Satsang means "being in the company of truth". Traditionally satsang takes the form of a discourse by a spiritual teacher to a group of spiritual seekers in a physical location. Satsang here will involve answering questions posed by spiritual seekers via the internet. Most often responses to questions will be posted as text to this page. Video and voice satsang may also appear. Questions for satsang may be sent to [email protected].
The Cyber Ashram has expanded to include a Youtube channel to share videos produced by our members. If you are interested in posting something to the channel please contact us. You can view the channel at http://www.youtube.com/mahayogacyberashram.
The Cyber Ashram has expanded to include a Youtube channel to share videos produced by our members. If you are interested in posting something to the channel please contact us. You can view the channel at http://www.youtube.com/mahayogacyberashram.
Questions
01/05/10 - Can you speak more on the meaning of Shaktipat? Are Shaktipat and initiation the same thing?
A. Namaste. Shaktipat is best considered as a transmission of divine grace. Shaktipat is often perceived as a magical one-time event that hurdles one into some state of bliss. This, however, is not the truth. Being a transmission of grace, Shaktipat never ends as long as you are open to it. Grace flows through sight of holy persons/places/objects (Darshan), sharing of spiritual truth in any medium (satsang), formal ritual/initiation (diksha), etc. The transmission of grace is possible at any time as it is part of the absolute consciousness. It is not tied to any physical event, ritual, or path. Even those not initiated into Maha Yoga practice will often perceive the effects of Shaktipat during satsang or study of the words of an enlightened being. This transmission occurs in accordance with the absolute consciousness and should be considered a blessing,
Initiation carries Shaktipat by it's very nature. Initiation is the conscious acceptance of the spiritual seeker to accept the transmission of grace and honor the Maha Yoga path and lineage of Siddha masters by taking the teachings of Guru. The formal initiation can be seen as both receiving Shaktipat and becoming a "member" of the tradition. It is at the same time the same and different than Shaktipat.
On this path three types of initiation are recognized. The first initiation and the only one required is Shaktipat diksha. In Shaktipat diksha the seeker is welcomed into the Maha Yoga path, receives transmission of grace, and is given a mantra. The second initiation is available after the seeker is grounded in the practice of Maha Yoga and is called the naming. This is a deepening of the committment to the Maha Yoga path in which the seeker receives a spiritual name. The final initiation recognized is Sannyas diksha which is the vow of renunciation. Taking Sannyas diksha is the initiation into the spiritual monastic order and involves vows to renounce wordly desires and complete devotion to the spiritual path.
02/08/10 - Is initiation required for self-realization? Can one who does not practice Maha Yoga become self-realized?
A. Namaste. No, initiation is not pre-requisite for realization and self-realization can certainly occur without playing the game we call Maha Yoga. You might ask then, why does this site exist and why is Maha Yoga taught? The answer is that most often the Dreamer is content to dream. The ego-mind does not want to be dissolved, it's a very self-important creature. In most cases unless there is a catalyst, which in our case is transmission of grace, realization will not occur. Even in the cases of realized saints who did not come from a structured Guru parampara there is some catalyst. Ramana Maharisi is perhaps a classic example. In his case the death of his father catalyzed the process of examining death and ultimately self-inquiry leading to realization. The beauty of the Maha Yoga path is that it is a play that carefully, but directly, begins the untangling of ego in a natural way. Maha Yoga is not the only path to realization, but it is perhaps one of the most direct. That said, the descent of grace can occur at any time to any person, it does not necessarily always take the form of formal initiation. When the seeker is ready the teacher will appear whether in the form of Guru or another manifestation.
A. Namaste. Shaktipat is best considered as a transmission of divine grace. Shaktipat is often perceived as a magical one-time event that hurdles one into some state of bliss. This, however, is not the truth. Being a transmission of grace, Shaktipat never ends as long as you are open to it. Grace flows through sight of holy persons/places/objects (Darshan), sharing of spiritual truth in any medium (satsang), formal ritual/initiation (diksha), etc. The transmission of grace is possible at any time as it is part of the absolute consciousness. It is not tied to any physical event, ritual, or path. Even those not initiated into Maha Yoga practice will often perceive the effects of Shaktipat during satsang or study of the words of an enlightened being. This transmission occurs in accordance with the absolute consciousness and should be considered a blessing,
Initiation carries Shaktipat by it's very nature. Initiation is the conscious acceptance of the spiritual seeker to accept the transmission of grace and honor the Maha Yoga path and lineage of Siddha masters by taking the teachings of Guru. The formal initiation can be seen as both receiving Shaktipat and becoming a "member" of the tradition. It is at the same time the same and different than Shaktipat.
On this path three types of initiation are recognized. The first initiation and the only one required is Shaktipat diksha. In Shaktipat diksha the seeker is welcomed into the Maha Yoga path, receives transmission of grace, and is given a mantra. The second initiation is available after the seeker is grounded in the practice of Maha Yoga and is called the naming. This is a deepening of the committment to the Maha Yoga path in which the seeker receives a spiritual name. The final initiation recognized is Sannyas diksha which is the vow of renunciation. Taking Sannyas diksha is the initiation into the spiritual monastic order and involves vows to renounce wordly desires and complete devotion to the spiritual path.
02/08/10 - Is initiation required for self-realization? Can one who does not practice Maha Yoga become self-realized?
A. Namaste. No, initiation is not pre-requisite for realization and self-realization can certainly occur without playing the game we call Maha Yoga. You might ask then, why does this site exist and why is Maha Yoga taught? The answer is that most often the Dreamer is content to dream. The ego-mind does not want to be dissolved, it's a very self-important creature. In most cases unless there is a catalyst, which in our case is transmission of grace, realization will not occur. Even in the cases of realized saints who did not come from a structured Guru parampara there is some catalyst. Ramana Maharisi is perhaps a classic example. In his case the death of his father catalyzed the process of examining death and ultimately self-inquiry leading to realization. The beauty of the Maha Yoga path is that it is a play that carefully, but directly, begins the untangling of ego in a natural way. Maha Yoga is not the only path to realization, but it is perhaps one of the most direct. That said, the descent of grace can occur at any time to any person, it does not necessarily always take the form of formal initiation. When the seeker is ready the teacher will appear whether in the form of Guru or another manifestation.
02/09/10 - Why do you teach for free when others charge for instruction?
A. Namaste. There are many reasons why we do not charge for instruction. The first is that it would be unethical in our moral structure to charge for what is already there. Brahman, the absolute, simply IS. Whether or not a teacher accepts payment Brahman is still there. The quality of the absolute does not change in any way related to money. The second reason is because money is part of the dream. In realization there is no longer seeking, there is no desire for material gain. I do not need a bigger house and I do not need a private jet. Having more "things" does not change the nature of existance. Some of you from a Christian background might be familiar with the verse "store up for yourself treasures in heaven". Indeed it is more beneficial and practical to use existance in finding spiritual truth than it is in collecting gadgets in a closet and imaginary dollars in a bank account. This form supports itself. This form doesn't make a career out of spiritual instruction. There is no attachment to this website and it's works. The ashram arose from consciousness and in time will collapse into consciousness. There is no desire to turn it into a business.
It is also a good time to speak on the topic of dakshina and daan. In the past it was customary for seekers to give gurus and renunciates donations. This was in a time and place where the free-roaming spiritual lifestyle of the sadhu was able to be practiced in society. The only way for the body-form to survive in that storyline was through charity. Society does not allow that lifestyle in this apparent time and location. Most realized beings continue to work in the world and be self-sustaining. They follow a form of the Sufi saying "be in the world but not of it". Therefore, dakshina and daan are not requirements. That being said, in some cases it can be greatly beneficial for the seeker to give away money and posessions, especially if their attachments are strongly tied to materialism. If that is the case, then it may be perfectly acceptable to give Guru dakshina. Additionally, a gift given freely will always be accepted, but there is no expectation. This is why there is a paypal donation button on the homepage but no solicitation for it's use.
I will not go so far as to say that charging money is wrong. For some beings their mind-body story has brought them to a place where they are to live solely the life of a teacher. For these individuals charging for teaching is necessary. The going rate seems to be around $300 USD for shaktipat. For some seekers these teachers and this price tag can offer the required catalyst for realization to occur. For other seekers the knowledge that the absolute has always been there, and will always be there for free is enough.
A. Namaste. There are many reasons why we do not charge for instruction. The first is that it would be unethical in our moral structure to charge for what is already there. Brahman, the absolute, simply IS. Whether or not a teacher accepts payment Brahman is still there. The quality of the absolute does not change in any way related to money. The second reason is because money is part of the dream. In realization there is no longer seeking, there is no desire for material gain. I do not need a bigger house and I do not need a private jet. Having more "things" does not change the nature of existance. Some of you from a Christian background might be familiar with the verse "store up for yourself treasures in heaven". Indeed it is more beneficial and practical to use existance in finding spiritual truth than it is in collecting gadgets in a closet and imaginary dollars in a bank account. This form supports itself. This form doesn't make a career out of spiritual instruction. There is no attachment to this website and it's works. The ashram arose from consciousness and in time will collapse into consciousness. There is no desire to turn it into a business.
It is also a good time to speak on the topic of dakshina and daan. In the past it was customary for seekers to give gurus and renunciates donations. This was in a time and place where the free-roaming spiritual lifestyle of the sadhu was able to be practiced in society. The only way for the body-form to survive in that storyline was through charity. Society does not allow that lifestyle in this apparent time and location. Most realized beings continue to work in the world and be self-sustaining. They follow a form of the Sufi saying "be in the world but not of it". Therefore, dakshina and daan are not requirements. That being said, in some cases it can be greatly beneficial for the seeker to give away money and posessions, especially if their attachments are strongly tied to materialism. If that is the case, then it may be perfectly acceptable to give Guru dakshina. Additionally, a gift given freely will always be accepted, but there is no expectation. This is why there is a paypal donation button on the homepage but no solicitation for it's use.
I will not go so far as to say that charging money is wrong. For some beings their mind-body story has brought them to a place where they are to live solely the life of a teacher. For these individuals charging for teaching is necessary. The going rate seems to be around $300 USD for shaktipat. For some seekers these teachers and this price tag can offer the required catalyst for realization to occur. For other seekers the knowledge that the absolute has always been there, and will always be there for free is enough.
02/10/09 - Can Shaktipat cure cancer/hiv/illness?
A. Namaste. Anything is possible, so it wouldn't be accurate to respond with a simple no. The body-form is impermanent; It is part of the dream. The body will absolutely expire whether sooner or later. For the scientifically inclined death is an easily observable constant. For the spiritually inclined, the sacred texts tell us that the universe is continually destroyed and reborn with only Lord Vishnu remaining, so obviously the body-form will find an end. This death is not to be feared, however, because Brahman is enternal and you are Brahman, you are not the body-form. Realization brings acceptance of death. Death is not wrong, there is nothing wrong in the universe.Things just are and they are accepted for what they are. This means that grace has no specific reason to "cure" the body-form.
The power to heal, of course, is a siddhi (spiritual ability that develops along the path of the yogi) which will often manifest at some point along the journey as part of the storyline of spiritual practice. This leaves the possibility that a yogi could bring about healing in the body-form. Maha Yoga discourages the development and fixation on these siddhis, though. These siddhis only have an effect on the dream. They do not lead to realization. In fact, the seeker can easily get sidetracked in a mental world of seeing spirits and trying to give prophecy and completely lose sight of realization. In realization there is no desire to gain "powers" or exercise them because there is no attachment to the dream and no ego left to attempt to manipulate it. The miraculous effects of these siddhis may occur in the presence of a Siddha (realized being) but this is purely a manifestation of grace interacting with the dream and never by any act of willpower.
It may be that the story of your body-form plays out in a way where an illness disappears as you practice yoga. It also may happen that you remain ill. Entering into the path with the expectation of healing is missing the key concept. Siddha Maha Yoga is the surrender of ego and with it the surrender of all attachments and expectations. The path is not about seeking gratification for ego and body-form. The path is about allowing the self to realize that it is not the form.
02/10/09 - How does one become a Guru?
A. Namaste. A person does not become a Guru. "A" Guru implies some form of seperate identity. Guru is not any body-form, Guru is a manifestation of consciousness. Guru, Grace, Brahman, teacher, student, there is no difference. Guru arises out of pure consciousness when there is need and returns to pure consciousness in the end. Guru simpley means teacher, but the teacher need not have a face. Guru can be experienced as a human form teacher, as a book, as the internal voice that questions "who am I?", as a beautiful sunset. Guru is not limited. When one is advised to have full faith in Guru one is not being asked to believe in the infallability of a human body-form or to worship that body-form. One is being asked to have full faith in the manifestation of Brahman. Do not confuse a human body with Guru no matter how often it's mouth may ask you to worship it. Guru does not seek worship.
When Guru arises in association with a body-form it is through grace. There is no self-proclaimation. True Guru does not wake up one morning and say, "I think I'll be a Guru today". In some cases the storyline shows a natural progression without "external" intervention such as in the case of Ramana. Other times the storyline will bring in the character of Guru in body-form who will instruct the teacher to teach as in the case of P.P. Shri Narayan Dev Tirth Swami Maharaj who was instructed to teach by the great master Shri Swami Gangadhar Tirth Maharaj.
One who has the intention to become a Guru will not become Guru as there is no intention in realization. Grace does not manifest through ego. The teaching does not occur through will-power. The teaching will only arise in stillness.
02/15/10 - Why is vegetarianism so important? I've heard about people who have become enlightened while still eating meat.
A. Namaste. The first reason that vegetarianism is encouraged as the starting point on this path is that vegetarian foods (including fruits, vegetables, grains, dairy, and honey) are considered to be sattvic (in the mode of truth) in the yogic path. These foods promote balance, clarity, and purity in the mind and body. Other foods such as meat and eggs make the body and mind lethargic and prone to anger and excitement. It is logical that one beginning sadhana would have an easier time surrendering ego and entering meditation when they are in a sattvic state.
The second reason that vegetarianism is encouraged is that it is a sacrifice and a surrender of an ego attachment. Most people in the west are not vegetarian. They are strongly conditioned to believe they need to eat flesh foods. The Maha Yoga path is very specifically designed to tear down conditioning and attachments to leave an openess to realization. If one cannot learn to sacrifice something as simple as a steak then how will they surrender ego? The opposite is also true in rarer circumstances. Kundalini shakti will sometimes bring about the situation where the body-form requires non-sattvic food. In this case the seeker should also surrender the attachment to diet and act in accordance with Kundalini.
It is possible for realization to occur while meat is being eaten because realization is a product of grace and can occur at any time. This path, however, takes the specific path of gradually surrendering ego and attachments as the vehicle by which realization is achieved and that is why vegetarianism is the required starting-point here. Maha Yoga is the most direct and effortless path to realization. There are other paths where you can eat whatever you like, but that is not practiced here. An example is vamachara tantra which is a path that is prescribed by some teachers to individuals of a certain mode of personality. In that path sexual activity, alcohol, and meat are used in specific rituals to transcend conditioning. While that path is effective for some, it is a long and hard journey with much effort and learning required of the seeker.
Related to your question, it has been asked by some how a realized being could continue to eat flesh. Shouldn't a realized being "know better" or be above eating meat? In realization there is no attachment to dogma of any sort. It is seen that eating meat or not eating meat is really inconsequential. Consciousness exists independent of "external influence" including diet because there is nothing external. Ramana said that an enlightened man is not affected by the food he takes because like a great fire it is immaterial what fuel is taken. Most often in realization the form will continue doing what it has known. If the form knows vegetarianism it will continue vegetarianism. If the form knows flesh eating it will continue with flesh eating. The body-form and the story continue to function as before, the difference is there is no association of the happenings of the story or the body-form character with a personal "I".
For those who must question, this body-form remains vegetarian.
A. Namaste. Anything is possible, so it wouldn't be accurate to respond with a simple no. The body-form is impermanent; It is part of the dream. The body will absolutely expire whether sooner or later. For the scientifically inclined death is an easily observable constant. For the spiritually inclined, the sacred texts tell us that the universe is continually destroyed and reborn with only Lord Vishnu remaining, so obviously the body-form will find an end. This death is not to be feared, however, because Brahman is enternal and you are Brahman, you are not the body-form. Realization brings acceptance of death. Death is not wrong, there is nothing wrong in the universe.Things just are and they are accepted for what they are. This means that grace has no specific reason to "cure" the body-form.
The power to heal, of course, is a siddhi (spiritual ability that develops along the path of the yogi) which will often manifest at some point along the journey as part of the storyline of spiritual practice. This leaves the possibility that a yogi could bring about healing in the body-form. Maha Yoga discourages the development and fixation on these siddhis, though. These siddhis only have an effect on the dream. They do not lead to realization. In fact, the seeker can easily get sidetracked in a mental world of seeing spirits and trying to give prophecy and completely lose sight of realization. In realization there is no desire to gain "powers" or exercise them because there is no attachment to the dream and no ego left to attempt to manipulate it. The miraculous effects of these siddhis may occur in the presence of a Siddha (realized being) but this is purely a manifestation of grace interacting with the dream and never by any act of willpower.
It may be that the story of your body-form plays out in a way where an illness disappears as you practice yoga. It also may happen that you remain ill. Entering into the path with the expectation of healing is missing the key concept. Siddha Maha Yoga is the surrender of ego and with it the surrender of all attachments and expectations. The path is not about seeking gratification for ego and body-form. The path is about allowing the self to realize that it is not the form.
02/10/09 - How does one become a Guru?
A. Namaste. A person does not become a Guru. "A" Guru implies some form of seperate identity. Guru is not any body-form, Guru is a manifestation of consciousness. Guru, Grace, Brahman, teacher, student, there is no difference. Guru arises out of pure consciousness when there is need and returns to pure consciousness in the end. Guru simpley means teacher, but the teacher need not have a face. Guru can be experienced as a human form teacher, as a book, as the internal voice that questions "who am I?", as a beautiful sunset. Guru is not limited. When one is advised to have full faith in Guru one is not being asked to believe in the infallability of a human body-form or to worship that body-form. One is being asked to have full faith in the manifestation of Brahman. Do not confuse a human body with Guru no matter how often it's mouth may ask you to worship it. Guru does not seek worship.
When Guru arises in association with a body-form it is through grace. There is no self-proclaimation. True Guru does not wake up one morning and say, "I think I'll be a Guru today". In some cases the storyline shows a natural progression without "external" intervention such as in the case of Ramana. Other times the storyline will bring in the character of Guru in body-form who will instruct the teacher to teach as in the case of P.P. Shri Narayan Dev Tirth Swami Maharaj who was instructed to teach by the great master Shri Swami Gangadhar Tirth Maharaj.
One who has the intention to become a Guru will not become Guru as there is no intention in realization. Grace does not manifest through ego. The teaching does not occur through will-power. The teaching will only arise in stillness.
02/15/10 - Why is vegetarianism so important? I've heard about people who have become enlightened while still eating meat.
A. Namaste. The first reason that vegetarianism is encouraged as the starting point on this path is that vegetarian foods (including fruits, vegetables, grains, dairy, and honey) are considered to be sattvic (in the mode of truth) in the yogic path. These foods promote balance, clarity, and purity in the mind and body. Other foods such as meat and eggs make the body and mind lethargic and prone to anger and excitement. It is logical that one beginning sadhana would have an easier time surrendering ego and entering meditation when they are in a sattvic state.
The second reason that vegetarianism is encouraged is that it is a sacrifice and a surrender of an ego attachment. Most people in the west are not vegetarian. They are strongly conditioned to believe they need to eat flesh foods. The Maha Yoga path is very specifically designed to tear down conditioning and attachments to leave an openess to realization. If one cannot learn to sacrifice something as simple as a steak then how will they surrender ego? The opposite is also true in rarer circumstances. Kundalini shakti will sometimes bring about the situation where the body-form requires non-sattvic food. In this case the seeker should also surrender the attachment to diet and act in accordance with Kundalini.
It is possible for realization to occur while meat is being eaten because realization is a product of grace and can occur at any time. This path, however, takes the specific path of gradually surrendering ego and attachments as the vehicle by which realization is achieved and that is why vegetarianism is the required starting-point here. Maha Yoga is the most direct and effortless path to realization. There are other paths where you can eat whatever you like, but that is not practiced here. An example is vamachara tantra which is a path that is prescribed by some teachers to individuals of a certain mode of personality. In that path sexual activity, alcohol, and meat are used in specific rituals to transcend conditioning. While that path is effective for some, it is a long and hard journey with much effort and learning required of the seeker.
Related to your question, it has been asked by some how a realized being could continue to eat flesh. Shouldn't a realized being "know better" or be above eating meat? In realization there is no attachment to dogma of any sort. It is seen that eating meat or not eating meat is really inconsequential. Consciousness exists independent of "external influence" including diet because there is nothing external. Ramana said that an enlightened man is not affected by the food he takes because like a great fire it is immaterial what fuel is taken. Most often in realization the form will continue doing what it has known. If the form knows vegetarianism it will continue vegetarianism. If the form knows flesh eating it will continue with flesh eating. The body-form and the story continue to function as before, the difference is there is no association of the happenings of the story or the body-form character with a personal "I".
For those who must question, this body-form remains vegetarian.