Danger of the third stage

Two days later. In the early hours of the morning, while everyone was sleeping, my trainer left.

No one knows where he’s gone, or at least no one says.

Ten days later.

3 days ago my trainer left India. While departing, he announced his intention to get married. It seems that he’s been planning this move for a long time, having already arranged his passport and visa.

The Dada who had tried the most to help him commented to me:

“Many times I told him not to engage in self-aggrandizement. He had such a bloated ego—he thought he knew more than anyone.

In Tantra, such people either see their mistake, or they make even bigger blunders.

For a short time he’ll be sky-high happy. But when he comes down on his feet again, he’ll feel he cheated himself. He won’t be content unless he does full-steam meditation and social service.

That sort of lifestyle is a full-time commitment. It can’t be adjusted with a family. His only path is to be a monk.” 25

(Author’s afternote: Many persons come and go on the spiritual path. Even after a few years of effort some Margis may give up their spiritual practices. They may continue to accept Ananda Marga as an excellent way. but they do not have the strength to continue. What is the cause? Some believe our most important practice is meditation. Others think it is service. Still others think that the key lies in the balance between these two. And there are others who say that the only guarantee lies in following all the disciplines, though I do not know anyone who does that.

The Tantric organization provides the structure for everyone to try their best, and allows aspirants to err again and again if they are willing to admit their mistakes and try to rectify themselves.

My trainer had entered the “third stage” of spiritual development at the time of his downfall.

1. Stage 1 is when one feels difficulty to concentrate, and also may be challenged by his or her family or friends.

2. Stage 2 is when some concentration is achieved, and a little bit of bliss is experienced.

Obstacles are more internal than external.

3. Stage 3 is when one-pointed concentration enables the aspirant to achieve some occult power, but the mind is not yet merged in the infinite entity.

I quote one of Baba’s writings:

4. In Stage 4, one’s mind becomes inextricably concentrated upon the Supreme Being.

Then all psychic problems cease, and only external difficulties confront the aspirant.

But there is no possibility of downfall because the thought of Guru is constantly present. Baba writes about this stage:

I noticed that the acharyas who gave up their acharyaship and the Margis who stopped practicing meditation had one thing in common: they did not regularly practice kiirtan when they were alone.

By meditation or by social work one may develop the ego of accomplishment or of failure.

Whereas kiirtan, the singing and dancing to Baba nam kevalam, is free of egoistic ambition. It is a purely devotional practice. It is a dance of surrender to Guru and God.

My trainer hardly ever sang kiirtan. He used to say, “Only those who are weak-minded need kiirtan. My meditation is very powerful, so I don’t require such singing.”

But Baba says otherwise:

Some say, “It’s alright to do kiirtan. But it should be natural and unforced. I do it whenever I feel like it.” I think that is a mistake.

Kiirtan is the means to receive inspiration.

So it is most beneficial to perform especially when one is depressed or otherwise not inspired.

Silent meditation is a hundred times more valuable if it is begun with a clear and happy mind.

That’s why kiirtan is a must before meditation, unless the environment does not permit it.

If, after doing kiirtan for 10 minutes, you still do not feel uplifted, continue it. It may take 20 minutes, or even 30 minutes.

But eventually it works because it reminds oneself again and again: there’s nothing to worry about—everything is only the expression of cosmic love.]