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    Evolution in Kali Age,
    Pitrusudhi, Gururmargam

         Disciple: It is believed that people, as well as all other living things are in the grip of Kali. Kali is commonly believed to be in the nature of a rage. It is also believed that since man is unable to do good, thi

        Guru: That is not right. We ourselves say that our present incarnation is the result of our action in past lives. If it is so, should we not conclude that what comes to us in Kali, would be the result of our successive actions in Treta and Dwapara Ages?

        Disciple: Yes.

        Guru: If so, in this fourth age how should we proceed, after assessing the merits and demerits of the three past ages? Should not the aim be a merging with the Absolute, after transcending the dualities of good and bad. One reaches this transcendence, through right action after a full assessment of one’s merits and demerits accruing from past lives.

        Disciple: Yes, it is so. Then do you consider this age totally congenial to earning the highest merit?

        Guru: Yes, certainly. The three other ages, are not as propitious as Kali for achieving these goals through mere effort. If there was any opportunity in the other ages, it would have been a harder, slower process. That is why even rishis of the past wish for a birth in Kali Age, to attain liberation.

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        Disciple: What I understand from listening to you so far is this: based on an assessment of the past, a reordering is to be brought about according to Kali Age, which is at once a rectification of the past error, as well as a new framework for the shape of things to come.

        Guru: That is right. The revelations we have been receiving relate to this reordering. We have recorded these directives over a period of time. But to translate them into action, it will take a very long time.

        In this reordering the role of our Ashram differs from other Ashrams. They have all followed the trodden path of their predecessors. That is what is happening even now. All this has to be reordered, not partially, but totally.

        In other words, today we are in possession of three traditions of worship in the Hindu system. A single comprehensive system is to be evolved in the place of these three. For this first of all, we have to have the right understanding of the new principle and have full faith in it. The first step is to understand. Only then can it be translated into action. Most people may not like this idea. There are people in whom the old worship tradition, has merged in the blood, flesh and marrow of their bodies: it is part of their very being.

        In the new way, once a person's faith is firm, the next step is a cleansing of his pitrus, -ancestors, souls in the astral plane that influence your thoughts, words and actions-, and the saints, devas or deities he had worshipped. All these entities, as well as the powers he worships now, are to

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    be consigned to the radiance of the Almighty. Through such surrender, these powers are removed and stopped from influencing the person and his family. This is called pitrusuddhi.

        In the place of the worship that has been removed, faith in the Guru has to be established, on the conscious understanding of what the Guru really is. God is to be realized in the image of the Guru. This is an ancient Hindu principle. This principle is well borne out by the old prayer, which begins by declaring the Guru as Brahma, Hindu deity, and ends with describing him as the Parabrahmam, God Almighty, the Absolute. We have to attain this knowledge first, to reach it to the people at large. We should also realize the qualities of such a Guru, who has evolved and reached the state of Parabrahmam, tenth and final spiritual stage.

        This Guru treats the good and the bad alike. But there is an apparent difference. The wicked man’s actions might be full of faults. Yet the Guru is forgiving and lenient towards him, and would let him be. On the other hand, a good person will be disciplined severely. If he is not responsive, the Guru might even turn him out. The Guru would not discipline him further.

        Why is this so? If the good man goes astray -even if it is just a step amiss- it will amount to a fatal flaw in his life's Dharma -duty, divine code of conduct. Such a fault cannot be corrected in his life-time. That is why sometimes Gurus are found to reject disciples. It does not matter, let him go, is what the Guru would think. If the man stays on and errs further, a

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    situation could develop where he can harm himself irreparably.

        In the case of the wicked person, the Guru would go out of his way to give him a chance for reform. That is why in a conscious relationship between Guru and disciple, the disciple strives to follow the Guru's words with utmost vigilance. The Gurus, who thus try to guide people, will have numerous difficulties to face. It is because the Guru's word, however righteous or good, will not be in keeping with what people are used to. Look back and you will see the turbulence unleashed by each past attempt to change an existing norm.

        Consider the recent religions, Christianity, Islam, Jainism, Buddhism and the Arya Samaj. It is enough to have a look at the history of these religions, to have an idea of the enormity of suffering gone through by the founders and their followers. Their suffering has given value to their sacrifice. In the context of our times we have to adopt a more forceful and rational path. Otherwise apart from failing to guide people, our road in all likelihood might take a turn for the worse. We might regress immeasurably before we return to the right path again.

        Therefore each one in this path, should be firm of intent and have confidence in his own strength and reason to carry out his task. The travelers on this path, whatever be their particular way of life, should align themselves to the way of the Guru. We should completely absorb the idea behind it. Only then can we serve the cause and establish new norms of

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    behaviour. We might otherwise break away from the path impelled by desire or base anger. The first thing therefore should be to acquire a complete understanding of this and be able to glory in it. Having done this we should perceptively make restrained efforts towards progress. Each individual must necessarily be able to exercise reasonable tolerance. He must radiate love and be ready for sacrifice. Only paramparas -groups of people that follow one philosophical doctrine or deity- consisting of such individuals have been able to progress.

        All who embrace Gururmargam -system where a spiritual teacher conveys his knowledge to a student- should be courageous, loving and capable. Then all of us can realize the future ordained by God. This is how we should aim to establish our parampara. It is the householders, family men and women, who should take particular initiative and come to the forefront to propagate the ideal. Man and wife should, in the mechanics of living, act on the basis of mutual respect and affection. The family has unity and wholeness then. Such love fosters generations of good children. It will be easier for such children, to acquire the vital knowledge for living. To transmit that knowledge to future generations, two or three other means also have to be adopted.

        Firstly among the people in the Guruparampara, group of people that follow the doctrine of a Guru -spiritual teacher-, there should be no consideration of caste, creed or ethnic divisions. All should function in unity.

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    This unity will foster a togetherness among people like that of a closely-knit family. They should then find some work which they can do together. Such cooperative efforts can be instrumental in lightening the struggle of life.

        Education should evolve in accordance with the values of the parampara and its cultural traditions. Thus, when organizational ability and learning combine these people of the parampara will develop a sense of oneness. In this matter, even if we have everything, we have to be specially mindful of one fact. That is the Guru. The Guru has to be a person who possesses all the powers latent in the saints and devas, deities misconceived as fully realized souls. This does not mean that we are to follow the path of the saints and devas. But a Guru who has not known the path of the saints and devas, cannot remedy the errors attendant on that path and change it. He cannot lead humanity. He should have also realized through experience the stages of Devendra and Ganapati. He should have evolved further through the stages of Iswara, seventh stage, Daiva, eight stage, and the Brahman, ninth stage. Only a Guru of such evolvement can bring about and establish this truth in its entirety.

        Disciple: From what you say it appears that the correction has to be effected through seeing, knowing and correcting spiritual realms, starting from that of the devils onwards to those of the yakshas, gandharvas and kinnaras -low deities misconceived by some people as spiritually liberated souls- including the vetalas, demons. How does one know and correct?

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    And by what means?

        Guru: It is enough to accept the word of the Guru. Do not alter it at all. Is not the Guru, someone who has subdued all these entities? It is enough to follow the Guru's words diligently -one can evolve without errors.

        If there is a demand on some disciple that he should function like the Guru after the Guru's time, the disciple has to prepare himself while the Guru is still in his body. Otherwise the Guru's position will lapse into stagnation and eventually wither away.

        Disciple: Is that why most institutions stagnate when the founder is no more?

        Guru: That is not the only reason. A man who founds a parampara, has to complete certain matters in his life-time itself. These matters have to be directly realized and fulfilled through experience. Even after realizing, fulfillment might be elusive. This is because his contemporaries are used to a different way of life and hold opposing points of view. Some among the so-called pundits and their literary creations, might express a few notes of sympathy. But what relates to spiritual experience, cannot be expressed through scholarship.

        Scholarship essentially is a gloss. It is like whitewash over what is built with bricks. If those who live in good, whitewashed bungalows are made to live in hutments, they would be repelled and disconcerted. They would not be aware that it is from such humble tenements that a bungalow develops.

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    They would not even be curious to know why they are so placed in the hut. Nor would it occur to them that it is for them to earn wisdom through experience, ranging from the life-effort needed in a hut to that needed in a mansion. In the process they will suffer. If they are able to meet suffering unflinchingly and surmount obstacles, they will get wisdom and the ability to act from that wisdom, in a conscious effort to build and sustain a parampara.

        Such a combination of awareness and action, is hard to find and harder still, is its success in transforming society. If a person is successful, however, he will have to suffer like Jesus, Mohammed and Guru Nanak -Indian religious leader who broke from orthodox Hinduism to found Sikhism. Also his contemporaries who witness his life will see nothing but faults in him.

        Such adverse reactions from contemporaries, may cause some of the seekers to remain silent and inactive. They do not reveal themselves at all. Yet others work for sometime and give up. Some seekers even move away.

        The opinions of the aspiritual will overwhelm the spiritual and plunge them into despair.

    Next Chapter: Stages of Evolution

    Any Questions?