The Living Tradition of Sahaj Marg. Review on Eprarthana

The Raja Yoga system known as "Sahaj Marg" is still relatively obscure in the West, even among Yoga aficionados. This is largely due to the fact that Sahaj Marg has been a low-key, word-of-mouth practice. Works by the lineage of Sahaj Marg Masters, published under the auspices of the Shri Ram Chandra Mission (SRCM), are difficult to locate, and beyond the abhyasis or practitioners of Sahaj Marg, few are aware that SRCM centers have been established worldwide since the Mission was founded in India fifty years ago.

What is Sahaj Marg? There are no easy answers to this question, just as there are none for questions like "What is Zen?" or "What is Sufism?" Sahaj Marg (which may be translated as "Natural Path" or "Simple Way") has no surface and its habitat is Infinity; thus by definition Sahaj Marg resists definition. Given the hopelessness of description, then, we must remain content with classifying, comparing, and giving historical accounts. These are outer matters and have little to do with the essence of Sahaj Marg, for spiritual Sadhana is not only a "study" but also a "practice," and as such can be understood only through actual experiment.

Though its method may seem novel to some, those acquainted with the great Dharmic traditions will find Sahaj Marg a natural extension of the continuing refinement and accommodation that living yoga has always emphasized. Sahaj Marg is a practical method designed to give the direct experience of realization, right here, right now, in the midst of our daily situations. This has always been the heart of all spiritual traditions, as Vivekananda observed: "Religion consists in realization. We all know as a fact that nothing will satisfy us until we realize the Truth for ourselves. However much we may argue, however much we may hear, but one thing will satisfy us, and that is our own realization; and such an experience is possible for every one of us, if we will only try."

WHERE RELIGION ENDS

All religions begin with the experience of God, the realization of a single person such as Christ or Buddha or Mohammed. After the founders pass on, their followers codify their teachings, and if these teachings are deep and true and helpful enough to stand the test of time, eventually they crystallize into a religion. But the original experience of its founder remains the bedrock of each religion, and to the degree that his followers can partake of that experience themselves, the religion remains valid and transformative, rather than degenerating into a set of mechanical rituals or a dry body of moral rules and social expectations.

We should not denigrate religion, for religions are regulating systems for societies and the preparatory schools for spirituality. My Master is of the opinion that while it is a wonderful thing to be born into a religion, it is a tragedy to die in a religion. We must transcend mere belief and conformity, and experience the Truth of the scriptures for ourselves. My Master told me that Christ, for instance, to keep his experience alive and to pass the light along, had to transmit this experience to someone, a human being who then would be the temporary vehicle of the essence of his Master, until he in turn passed it on to the most fit of his own disciples, who would pass it on again, and so on, down through the ages. Whether Christ actually transmitted this to Peter we do not know, but the Catholic Church has at least recognized the necessity for a living Master and the reality of such transmission in the doctrines of apostolic succession and the office of the pope as vicar of Christ.

Sahaj Marg also affirms the necessity of a realized Master in human form to assist most people in their journey Home. A true Master comes to serve, not rule, for as my Master's own Master taught, "God is the real Guru or Master and we get light from Him alone. But as it is extremely difficult for a man of ordinary talents to draw inspiration from God directly, we seek the help of one of our fellow beings who has established his connection with the Almighty." In Sahaj Marg, "Master" simply refers to one who has mastered himself, and who has the ability to make Masters like himself. Thus, though the Masters of the Sahaj Marg lineage are each unique in terms of physique, personality, taste, and temperament, in their most essential Nature they are one and the same person.

THE SIMPLE WAY

What, then, does one actually do in Sahaj Marg? According to the teachings of Sahaj Marg, God is simple, and the Way to God may also be simple. Thus there are no rituals in Sahaj Marg. Do's and don'ts are few. There are no secret mantras or mudras, no arcane Asanas, no special clothes, no changing of names. Really, there is nothing about Sahaj Marg to believe or disbelieve, because the practice involves direct experience. Sahaj Marg asks us not to believe, but to observe; not to trust, but to test. Anyone over 18 years of age who is willing to give a sincere effort is invited to do so. One can begin the practice by contacting a preceptor for the introductory sittings. No fee or "love offering" is asked for these or any other sittings from a preceptor. Sahaj Marg teaches that spirituality cannot be sold any more than the sky can be sold, for no one owns it.

The daily abhyas or practices are quite simple. The abhyasi is asked to sit comfortably and meditate at the beginning of the day for at least 30 minutes, eventually for an hour if possible, focusing on the heart (a preceptor can detail the method). At the end of the day, sit again for at least 30 minutes, but this time, the purpose is for cleaning, and again the technique is quite simple. Weekly Satsanghs or group meditations are helpful, along with individual sittings from preceptors. Abhyasis are encouraged to keep a diary of their inner life, and most soon notice a feeling of Shanti or peace, a sense of lightness, and an awakened intuitive ability. Though these experiences are not uniform, they are common in the beginning, and many other experiences and conditions will follow. Sahaj Marg recognizes a plexus of subtle Granthis or knots beyond the traditional Chakra system of Kundalini and other yogas, and abhyasis during their practice make the Yatra or voyage through various spiritual regions as they approach the Center. At various stages obstacles are encountered, sensations occur, and visions or dreams may be seen, but with the guidance of the Master the abhyasi will not be distracted and can move on toward Reality.

So the basic practice takes about one or two hours a day -- we begin our day with meditation, end it with another, and enter sleep in a state of prayer. By an art called "Constant Remembrance" the abhyasi can eventually extend these meditations to 24 hours a day. Curiously enough, many find that the simplicity of the practice is its major difficulty, especially since Sahaj Marg claims to aim for a level of human perfection beyond that which even Patanjali described. This claim can be easily tested, for Sahaj Marg was designed so that even the busiest person could integrate a profoundly transformative spiritual practice into his or her daily life.