In the Bhagavad Gita, Krishna initiates Arjuna and tells him not to disturb others with the knowledge that he has been given, but to keep it secret and let others be happy where they are, that most people are not truly interested in union or God whatever they may think or say, but bow down to their own minds and are most content with what is familiar, commonly accepted and believed.
This injunction is not pejorative. On the contrary, Krishna accepts, as we should, the freedom of all of us to take whatever path we choose. But those of us who will only be truly satisfied with direct experience of Truth and union with the Divine Beloved must travel an exceptional path.
The esoteric teachings concerning sahaja yoga are contained in the Bhagavad Gita, as well as other Sanskrit texts and scriptures of various religions throughout the world. To understand these teachings requires learning and experience. Once sufficient progress has been made through sadhana (practice), these teachings will begin to reveal themselves. When understanding of them agrees with the oral teachings of the shaktipat teacher and one’s own personal experience in meditation, one can then proceed with the assumption that what has been understood as correct is indeed correct. Time, practice and experience will eventually settle the matter with certainty.
The experience that is needed is gained through sadhana, practice. Your sadhana is your own personal lab that will provide you with the necessary experience.
Practice: repetition for the purpose of acquiring
experience and proficiency.
Surrender does not always come easily at first. We are too used to doing everything ourselves and trying to control things. It’s what we have been taught throughout our lives, so at first we cannot be expected to succeed at being fully surrendered. We improve through repeated practice.
Once initiated into this kind of sadhana, to get the most out of it you must practice on a regular basis. You will need to carve out a generous amount of time for it each day. You can do it for twenty minutes a day, but you will become disenchanted with it when nothing happens—it takes many of us ten or twenty minutes just to get relaxed enough for meditation to even begin. So give it at least an hour or two.
If two hours a day seems excessive to you, let me remind you that (1) you will still be spending twenty-two hours a day in a modality that is contrary to full surrender, and (2) this sadhana is so seductive that, when you begin to feel its influence, you will want more than an hour anyway. If you have responsibilities that won’t allow this, then you must apply self-control and limit your practice to two hours a day. Traditionally, one is not initiated into this practice if two consecutive hours daily is not possible, but happily, I am not a traditionalist-for-the-sake-of-tradition, and will initiate those of you who want it.
Jaya Bhagavan (Victory to Truth),
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