Meeting the Gurus in Britain

By Robert Searle


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In the past, I met a number of gurus. The one that impressed me most was probably Swami Chidananda the recognized successor of the great Swami Sivananda. I recall going to interview him for Yoga and Health magazine. He was staying at a devotees home in Sutton (London area). He was a charming, and self-effacing man. I asked him a whole number of questions, and the interview lasted for over two hours....much to the amazement of the devotees as this was a rare thing for him to do! Ofcourse, the editor of Yoga, and Health magazine had to reduce the length of the transcript of my meeting with him. It appeared in published form in December 1989. It revealed some fascinating light about himself, and the workings so to say of his Divine Life Society. Unfortunately, the original tape recording of the interview went amiss.

Apart from him, I also came across Jashan Vaswani (whose voice was reminiscent to that of a Dalek!), Shivabalayogi (who called his meditation "mind-control" a term which has negative connotations in Western society!), Pandit Ravishankar (who had a strange effeminate voice, and not be confused ofcourse with the famous late Indian musician!) S.A.A Ramaiah (who was a somewhat "severe" sharp-minded intellectual guru who did not cut his finger, and toe nails as he claimed that this was because it made him more sensitive to "energies"), Mataji Nirmala Devi, Mata Amritanandamayi (who in one of her "love-ins" put her finger on my forehead, and whereupon I received an instantaneous injection of energy which was meant to send me into higher conciousness!) Shyam Ma, et cetera..

........One individual I met in Slough appeared to be a guru of sorts. Though he was clearly of Asian descent he used the Jewish name Moses for himself. He advertized his "Occult Group" in a local free-ads paper. I rang him, and he claimed that alot of people who phoned him thought he was into magic....or possibly black magic involving ritualism, and nudity! I informed him that he was wrong to use the word "occult" in his advert as this has a negative connotation to many, and thus, he had been attracting the wrong kind of public.
Anyway, I went to his flat in Langley, and there was only one other "devotee" with him. It transpired that he taught a form of Christian meditation involving the Kabbalah. Personally, I did not like him particularly, and he became somewhat defensive when I asked him whether he could give me any references of people who might have benefited via his meditation.He claimed that I was testing him.....which was not my intention. He also asked me whether I knew about the power of Silent Command (or so-called Telecult Power notably popularised by Reese Dubin) to which I said yes......When I left his flat, and walked home I could feel his energy but it soon wore off. Clearly, he had some degree of power, but how genuine he was is another matter.
Another guru I came across was via an advert in Yoga Today in about 1987. He had also published an article therein on Ajapa Yoga, and inner Sound. I contacted him as he was interested in starting a group on the subject. His name was Marjan J. Ebert who was German, and he travelled to England to meet me.
One thing he taught me was something very worldly. In a pure vegetarian restaurant he explained how Thali (a mixture of Asian curries in little metal containers along with nam bread, samosas, et al) is eaten correctly in India. Apparently, all the little food containers are turned upside down along with everything else making a "mess" on the large metal plate they were on! A grand nosh if ever there was one!
Marjan J. Ebert complained that in his meditation groups in Germany he would ask for donations to help forward his Ajapa Yoga. But this did not generally work out so he had decided on a fixed charge... However, he would give his meditation free if the person concerned happened to be Prince Charles!
Another guru I met was Kehar Singh. He was billed as being a Sant Satguru of Surat Shabd Yoga. In the early 1990s I was waiting to get initiated into Radha Soami Satsang Beas, and I came across Tarn Taran Satsang. This latter group was for many decades recognized by the former as being bona fide. However, when Kehar Singh "came to power" (so to speak!) Maharaj Charan Singh of the Beas Satsang tried to publicly avoid him unlike his predecessor, or so the story goes.
Anyway, I thought I would pay a visit on Kehar Singh who was staying with some devotee in Slough. We shook hands both uttering a lusty resounding Radhasoami as a greeting.I mentioned Maharaj Gurinder Singh to him, and he did not react negatively, but merely referred to him as Mr. rather than Maharaj, his honorific title.
Amongst the small band of people I was with at the time one Beas Satsangi was staring disconcertingly at me "trance-like". It was claimed that he had reached Sach Khand, and was greatly respected. It is not clear why he was present. Maybe he recognized Kehar Singh as being the genuine article. This would ofcourse contradict the stance held by Beas Satsang! As with all these things it suggests to me that subjective dynamics play a big part in all this.Unfortunately though, things went little awry with Kehar Singh in Slough as it emerged that he was becoming impatient in trying to raise funds for his organization as well as certain other matters.Yet, he did manage to get his picture in the local newspapers with some notables! So his trip to Britain was not totally wasted. Ofcourse, none of this means that he is an imperfect "Sant" .
Gurus are after regarded in the main as incarnations of the Absolute Power of the Universe, and can do anything even if it contradicts the mores of society itself which if they occur are seen as tests of faith.....Finally, I hardly if at all had any kind of "spiritual" experiences with any of the above with the exception of two Teachers. They were Dr. Sharma (aka Manav Dayal), and Harjit Singh both drawing their inspiration from Baba Faqir Chand.

Sufi Meditation...Azeemia..

Muraqba (Sufi Meditation) When we try to learn a new skill or try to gain knowledge about a specific subject, we follow a guideline or a system, which demands that we pay attention to the subject to fully understand it. Our mind becomes curious to know the where, how and what of it. When we pay attention to the minor details, that minor point itself gains value. However, when we ignore the most important part and do not pay any cognitive attention to it then even that major point loses its value and importance. Through contemplation we gain knowledge about any object and the deeper that knowledge, the more we learn about that object and its qualities. Muraqba (Sufi meditation) is the name of that contemplation through which man is able to gain the knowledge which is the primordial knowledge of his Ego, Self, or Soul. After gaining that knowledge, any man can gain access to his Ego or Soul. It appears that the person performing Muraqba (Sufi meditation) is simply sitting in a pose with his or her eyes closed. However, merely shutting the eyes and assuming a specific pose does not serve the purpose. Muraqba (Sufi meditation) is in fact an angle of perception through which the person doing the Muraqba (Sufi meditation) frees him or herself from outward senses and begins their journey in the inward senses. Now we are going to look into whether or not the Muraqba (Sufi meditation)-like conditions or states exist in us, without adopting the specific pose of Muraqba (Sufi meditation). Freedom from outward senses happens in our daily life, both involuntarily and voluntarily. For example, we go to sleep and while sleeping our brain disconnects from outward senses. It is true that this disconnection is temporary however; this condition could not be termed as anything but disconnection from outward senses. Hence, we can say that Muraqba (Sufi meditation) is in fact a way of imposing a state of sleeping without going to sleep. Every human being, from the time of birth to death spends life in two states. In other words, in the human mind there are two types of conditions that prevail every moment of our life. One of these conditions or state is wakening and the other sleeping or dreaming. In the wakening state, they are trapped in Time and Space while during dreaming they are free from the confines of spatiotemporal limitations. This freedom of Time and Space is sought through Muraqba (Sufi meditation) by converting the state of sleeping or dreaming into an awakened state. Because during Muraqba (Sufi meditation), a person goes through the same conditions that he or she goes through while sleeping or dreaming. The notion that dreams are nothing but thoughts is not correct. In all scriptures including the Quran (Koran), dreams have been mentioned. The dreams that were mentioned in the Quran show that the realm of dream is free from the restrictions imposed by Time and Space. When a person tries to impose the state of dreaming through Muraqba (Sufi meditation), they free themselves from that spatiotemporal boundaries and they journey through the realm of dream the way they travel while fully wake. All existing things need foundation; without it they could not survive. This is not something that is hard to comprehend. For example the foundation of a chair is its legs. A house remains erect only when inside the earth its foundation is laid. Similarly, we can only learn a subject or a branch of knowledge when we know its basics. These basics (or formulas) are considered as the foundation of any branch of knowledge. God has revealed it in the Quran, Allah is the Light of the heavens and earth. In this Universe, there are several worlds and galaxies. The Essence and Reality of God is something only God knows or those with whom He has shared His Secrets. How much of this information God has shared with His chosen servants is not our concern. However, we do know that God created this entire universe for us humans. It is stated on several occasions in the Quran that the foundation of this universe is the Light (nur) of God. Based on this fact it is imperative that Man and all of his abilities be centred on one foundation. It is our daily observation that not all of our actions, motions, whims, thoughts, imaginations, and feelings are dependent on the body of bones and flesh. Because when the Spirit disconnects its link with the physical body then this body of bones and flesh is unable to act on its own. As long as the Spirit is attached with the body, all the needs, and functions necessary for life are present. In other words, Spirit (ruh) is the foundation of the body. The Quran tells us that a limited knowledge of the Spirit is given to us. Nevertheless even this limited knowledge is still knowledge. What we are trying to emphasize is that what we consider Man is a body of bones and flesh, though that Man is nothing but fiction. The real Man is the one that protects that skeleton of flesh and keeps it in motion, which the Quran calls ruh (Spirit). This ruh, in order to fulfill the needs of life uses a medium. We call this medium, chromosomes. In the Quran, God has said that, We poured Our ruh in him (Adam). In other words, ruh created a medium and after that gave him the senses. ruh is in fact a component of the Divine and in it all the knowledge of Divine Discretions and Attributes are present, which God so Willed. Just how this knowledge was acquired by the component, is a Divine Mystery, which could never be explained. There are eleven thousand generators (latifa, plural lataif) at work inside the Man. According to Sufism, there are eleven thousand Divine Names as well. Every Divine Name is an Attribute and every Divine Attribute is knowledge (ilm). This knowledge further expands into more and more spheres to become a manifestation of the Divine Attributes. To enter the unseen world (al-ghayb) or to behold anything beyond Time and Space, we have to first free ourselves from the clutches of spatiotemporal restrictions. This is only possible when the vision that sees Time and Space frees itself from its boundaries. To activate that vision, certain exercises have been created through which even if the human mind is not totally free at least it is able to come close to it. Now the next question is to how and when the human senses could be freed from that restriction. One example is the state of dreaming. Sleeping actually is getting freedom from the diurnal senses, which are Time and Space. When we go to sleep then our senses are transferred to a realm where the state of Time and Space do exist but not in the chronological order in which we spend our life. The Second way is that while wake human mind could focus on any object with full concentration. For example when we read an interesting book, we often lost track of the time. When we finally look at our watch, we then realized that so much time had elapsed, though we were not aware of it. In the Quran, the event of Moses receiving the Torah is mentioned in the following verse, And We promised Moses thirty nights and fulfilled it in forty nights. Day and night are mentioned in Quran in the following verses, And We enter night into the day and let the day enter into the night. We take the night out of the day and take the day out of the night. We cover the day onto night and night into the day When we contemplate these verses of Quran, we realized that day and night are in fact two senses. In other words, our life is divided into two senses. One of the senses is day the other one is night. During the day senses (diurnal senses) restricted with Time and Space while during night senses (nocturnal senses) we are free from these restrictions. The Divine Statement that We promised Moses thirty nights and fulfilled it in forty nights is interesting. Because Moses did not simply spend forty nights there, his entire stay was forty days and forty nights. It was not that he was spending the nights at the place and coming back during the day. He did spend his entire stay at the Mount. Interestingly God did not mention days in the verse instead mentions only night. It clearly suggests that during those forty days and forty nights, Moses was under the influence of nocturnal senses. The same nocturnal senses, which free us from the restrictions of Time and Space. Hence, anyone who would impose the nocturnal senses during the period of day and night on themselves would be free from the confinement of Time and Space. This freedom from spatiotemporal restriction is the way to exploring the unseen realm and getting intuitive information. During a battle, an arrow injured Amirul Momineen Ali Ibn-e Abi Talib. It had entered his thigh and the pain was excruciating. The surgeons could not operate on it. Because of extreme pain he would not let them even touch it. One of his companions suggested to surgeons that they wait until Imam Ali began his prayer. When Imam Ali began his prayer, the surgeons were able to operate on him without him showing any sign of pain. By the time he was done with his prayers, Imam Ali realized that the surgeon had already performed the surgery and the wound had already been stitched. This event is another example of the negation of Time and Space. When Imam Ali started his prayers, his senses went from diurnal state into nocturnal state. The moment his mind entered the nocturnal senses his focus was shifted away from the diurnal senses (restriction and pain). The foundation of Spirituality is based on the reality that Man has two senses, two brains, and two lives. Just like the two sides of a coin, it has two sides. One life is restricted; the other one is free. Constrained life is day, wakefulness, and consciousness. On the other hand, free life is the name of night, joy, peace and the contentment of the heart. To gain that life the easiest method in Spirituality is Muraqba (Sufi meditation). Muraqba (Sufi meditation) is in fact the name of an exercise, effort and the angle of perception. Through it, anyone can enter the nocturnal senses while keeping the diurnal senses active as well.

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