311. Satsang with Ma.
Narayana Swami-Ma, today it was discussed with Sri Gopinath Kaviraj, how while the child is in its mother's womb it has knowledge of its true being, but the moment it sees the light of day, forgetfulness supervenes. How is it that at the moment of birth breathing becomes divided into four parts?
Ma-It is for you to know what your Shastras say. This body speaks in its own higgledy-piggledy way. When, the other day, I went for a drive, air was pumped into the tube of a wheel. When there was no air in it, the tube seemed shrunk, as if divided into bits, but when it was blown up again it became round and everywhere equally full of air. Similarly, by practicing God's name, kirtan, meditation and so forth, in the case of some aspirants, pranayama comes about of itself and the body suddenly trembles and becomes straightened; a divine power begins to have its play and yogic postures, etc, manifest spontaneously. When this condition becomes permanent, the breath is no longer divided into four parts, everything merges into one undisturbed bliss, and Knowledge is awakened.
Not only by hathayoga and similar kinds of tapasya can this be accomplished, but also by the practice of the name of Hari. The Name is itself God. One should give serious attention to God's name. By continuous kirtan of 'Hari bol' other mantras also are uttered spontaneously and one's manner of sitting changes. When this body played the play of sadhana, something like this happened. When bhakti arises, a purified body may--nay, does have a similar experience. If one proceeds exactly according to the rules, the body will certainly experience vibration and shivering. Thereupon follow other divine realizations. The subtle nadis of the body will not each be separate anymore, one force will flow through all of them. So as to break all bondage, the knots of the heart will open automatically, each in the way that is needed. No matter what line of sadhana you may have adopted, when the 'switch' is pressed at the muladhara, there will first of all be vibration and shivering and then visions of light may be seen and divine sounds of various kinds heard.
Ma-While the child is in its mother's womb, its inner power is united with that of his mother and thus there is knowledge of Reality. By the yogas of meditation or inquiry or by kriyayoga, and other yogas one must again reach the state of the child in its mother's womb. The sadhaka, the bhakta, the yogi must become the child-yogi in the womb of the Divine Mother. Then the breath will not be cut up anymore. All along there will be only one goal, one aspiration, one inner experience, one Realization.
No matter from what point the wrinkled tube may be filled, it will become straightened and equally full of air in all its parts. When by practicing pranayama, kirtan, meditation in the right manner the mind becomes one-pointed, body and life-force are steadied, or one may also put it the other way round and say, when the movement of the life-force is stilled, the mind becomes one-pointed. Then the life-force flows evenly through the sushumna nadi. At that moment remembrance is awakened, the state of Knowledge is achieved.
While in its mother's womb, the individual has no connection with the outer world; there is thus no impediment and the blood circulation is not conditioned by the functioning of the breath but evenly flows straight in and out of the mother's blood stream. By the sight of outer things and by breathing the outer air, man's concentration is destroyed and the remembrance of his true nature vanishes. It is necessary for the aspirant to hide himself from the obstacles of the outer world by entering the Divine Mother's womb in the cave of his own heart. Thereby lost remembrance will be restored. Then the Mother will take on Herself all his burdens.
Today rather much has been disclosed by this body, even though the secret has been merely hinted at in broad outlines. He who is ready for it will understand it rightly.