Upasana = Pujya Gurudev

The Occult Science of Upasana

=Pt.ShriRam Sharma Acharya

Upasana (practice of divine worship and devotion) is of paramount importance for spiritual refinement and elevation. Depending upon ones intrinsic faith, conviction, mental make up and religious training his/her mode of upasana might vary. It begins with a simple practice of worshiping and praying to the Almighty. With the piety and depth of emotions and surrender of the devotee to the Deity of worship, upasana could gradually become a sublime source of living linkage between the upasaka (worshiper, devotee) and the upasya (the divine object of reverence or worship, God).

These majestic effects are not just mythological, occult or mysterious magic; rather, these are natural outcome of the scientifically affirmed immense potentials of upasana in relation to human psychology, intrinsic tendencies and the inner mind. Noted medical expert and healer Dr. Henry Lindlehar mentions in his book "Practice of Natural Therapeutic" that the mental and emotional state of a person has significant impact on his health. One can improve his physical and mental health by making a mental and emotional connection with the cosmic consciousness force, or with the evolved consciousness of angelic beings or elevated souls.

He further explains that deep meditation on any conscious-object activates (sets) the linkage on ones mind with it, as of a radio or TV set with the selected broadcasting center or channel. Whether we are awakened or dreaming in a state of sleep, our mind constantly receives good or bad thought-waves or consciousness-signals according to what it is tuned for at that moment. During upasana, we concentrate on divinity, divine grace of God, so our conscious and unconscious minds also get purified and naturally attuned to corresponding vibrations; the elevated flow of our thoughts and sentiments orients accordingly and also our inner mind receives and registers the sublime impressions.

The intensity and continuity of these enlightened effects depends upon that of our intrinsic faith and engrossment in upasana. Whatever be our mental or spiritual level at present, our regularity and sincerity in this devotional practice certainly results in gradual progress and also awakens our hidden virtues, thereby cleansing of our psyche of negativities. The much applauded book "Mental Radio" by U. Sinclair highlights some higher levels and expanded potentials of deep mental engrossment. It is illustrated therein by examples that a person can send his thoughts not only by the physical modes of communication; he can also do so by invisible, subtle means e.g. telepathy. Great yogis and siddhas attain this supernatural faculty and can send their thoughts in the cosmic expansion through the sublime realms of consciousness; deserving souls (people whose minds are sensitive and attuned to the vibrations of those realms) receive those subtle vibrations and inspirations.

Each one of us has this capacity to grasp such sublime vibrations; we only need to condition our agile mind and awaken its otherwise dormant powers. Upasana is a simple, safe and sure means for this purpose. What kind of upasya one would select naturally depends upon his intrinsic tendencies and psychological makeup. Upasana transforms the devotees personality as per the nature and qualities of upasya. This is a natural psychological effect, as also pointed out in the "Yogasutra" what becomes of one depends upon what he thinks and does (ones thoughts and deeds make him what he is).

The Gita (Ch. 17, Shloka 3) elaborates this fact more elegantly
  Satvanurupa Sarvasya shraddha Bhavati Bharata | Shraddhamayoayam Purusho Yo Yachchhadra Sa Eva Sa || One is attracted towards the characters or objects according to his own values and inner inclinations. This is what accounts for his compatibility with the colleagues, his selection of friends and ideals in life. As the above shloka points out, ones devotion to the object of natural reverence depends upon his inner sentiments and nature. The deeper this Shraddha (intrinsic reverence and faith) is, the more intense and effective will be the influence of devotion in ones psychological transformation. That is what is implied by " Yo Yachchhadra Sa Eva Sa" (one is what ones Shraddha is).
The principles of implicit autosuggestion and corresponding emotional conjunction in terms of modern psychology also reflect this fact. These theories rely on the consideration that the unconscious mind tries to contact the soul by some sublime process.

The subtle aspirations of the deepest core of the inner mind shape ones ideals for which one has natural reverence. Engrossment of the inner mind in this sublime object (may be, by concentrating the mind on the Deitys physical manifestation or image) during meditation sets up an active linkage between the two.
The above process at the level of the inner mind could be understood by the example of similar experiences at the level of the conscious mind. The engrossment of our conscious mind in reading a book of our liking or listening to our favorite music is a familiar example of this sort. While watching a sports event of their choice, the viewers mood and excitement are driven by that of the game. More so, look at the instantaneous emotional unification of a viewer with that of his preferred character while watching a movie.! But these kinds of emotional linkages, being at the level of the conscious mind are temporary and vary with the agility of the latter. It is only by long term practice and awakened inner force that the unconscious mind overcomes the conscious and gets engrossed in deep meditation; but once it does, the impressions of its inner emotional connections with the focus of meditation are far more intense and lasting.

The supramental attainments through yoga-meditation are consequences of these kinds of sublime effects. The highest stage of this engrossment is realized in the state of trance in upasana when the devotees individual identity unifies with its upasya; the devotee and the deity become one. Meera Bais devotion to Lord Krishna stands as an immortal example of complete immersion of devotees self into the supreme consciousness. Thuleson has cited the example of Saint Katherine in "Psychology of Religion" which illustrates that intensity of this effect could be experienced in its manifestation in the physical body as well. In specific moments of her devotional state of semi-unconsciousness, Saint Katherine used to feel the same injuries and pains in her body as Jesus Christ might have at the time of his crucification.

On several occasions, the doctors on duty had found that the pains experienced in her body in this state were indeed real. In view of its sound foundation in terms of the authentically established positive psychological effects, upasana is affirmed to be a scientific process of mental and emotional healing and refinement and transformation of personality.
The effects normally experienced in the initial stages of upasana, include awakening of the devotees self-confidence and courage to boldly and wisely face the challenges of human life. With the depth of the devotees faith and sincerity, it gradually awakens virtuous faculties and talents hidden in his inner mind and eventually leads to transmutation of his ego into the limitless Divine Self. Amongst the founders of modern psychology, Carl G. Jung had strongly advocated incorporation of devotional practices as part of psychological healing and personality development. He also opined that the positive effects of devotional practices in mental healing far outweigh what even all the psychotherapists and psychiatrists of the world together might provide. His views indeed prove insightful if we analyze the real nature of human life. A human being is not just a psychosomatic system of the mind and the body. Neither are the dimensions of human life confined only to the individual self, family, society, nation or the visible world. Its emotional and spiritual existence is most consequential and preeminent. Emotional depth and spirituality are the distinct keys to the fulfillment of the quest for peace and joy in human life.

These alone can satisfy the natural aspiration of the inner self for ultimate bliss and beatitude. Without realizing this origin, we remain driven by the cravings of the conscious mind and keep searching for happiness in the illusive mirage of worldly pleasures and egotist satiation. This is the reason why, despite the amazing advancement of science and technology and the plethora of comforts gained thereby, most of us are most often trapped in the feelings of insecurity, skepticism, fear, anger, jealousy, gloom and despair. Happiness remains a dream, a mirage for us.
The materialistic societies and the societies deprived of religious faith and spiritual knowledge are experiencing an alarming rise in psychosomatic disorders and complexities because there is no place of devotional practices or any other mode of emotional soothing and caring for the inner self in peoples life. Upasana is certainly the simplest and most effective method for fulfilling this soul-hunger and hence inducing mental peace and lasting joy. Man remains dissatisfied and deluded mainly because of the ignorance of his own true identity. His domain of acquisition of knowledge is, in general, determined by the perceptions of the physical body, conscious mind and intellectual reasoning as per his education, training and experiences in the extrovert ambience of the family, society and schools.

Learning from the encounters in the physical world also has its limitations. Neither of these, nor the gamut of high-tech accessories enable understanding of the origin and purpose of life; none has a reach in realization of the true "self" and the spiritual nature of life. For want of the inner light and spiritual strength one often fails in facing the adversities and struggles of life, or, on the other extreme, keeps running after more and more possessions and higher and higher worldly achievements. The end-result? Unbearable suffering and agony leading to a sort of insanity, anguish, ill health and untimely death or a stressful, desperate, discontented, superficial life in an illusive search out there for joy and peace which remain ever attainable. Dr. R.K. Mukherji draws a touching picture of the pathetic scenario of todays society in "Sequence of Civilization".

He points out that our single-tracked materialistic thinking in the scientific, socioeconomic and other fields of civilization and progress has not only neglected but also injured and deformed our spiritual nature and thus ruined all the possibilities of inner peace. In this blind race of progress, the developed nations are exploiting the poor ones and are engaged in a devastating game of grabbing global power, thus endangering the future of the world. The entire human society is suffering as a consequence, in the form of ever-new tensions and psychosomatic ailments without a ray of hope. He calls this age of discontent, suffering and insanity as a simultaneous outcome of the ascent of modern civilization.

The attempts of the concerned savants and the forums for reformation are also superficial and appear more of intellectual exercises only. If at all, devout efforts of spiritual awakening and enlightenment of human psyche alone would be able to rescue the world from these dark dungeons of devilish urges. According to the Indian Vision of Spirituality, the human self is endowed with all the attributes of divinity; the source of immense knowledge, power and beatified bliss is hidden deep within the inner-self. Realization, awakening and expansion of this inner light is the ultimate key to resolve all the problems, howsoever daunting they might be, of life. Upasana is a scientific mode to accomplish this. It is suitable for all men and women in all circumstances of life. It gradually induces spiritual progress, which begins from within and also encompasses all dimensions (including the worldly spheres) of life. Whatever be ones faith and religion, emotionally dedicated endeavor of upasana leads to projection of the entirety of the soul in the upasya god or ideal of reverence.

The process of inner awakening, enlightenment and spiritual transmutation begins with the devotees deep faith, emotional and harmonious consonance (of the devotees inner mind) with the upasya. Daily practice of devotion intensifies ones faith and accelerates the pace of progress. It fulfils the otherwise unnoticed void in ones life and bestows unique strength and sense of security and optimism; and gradually it awakens the otherwise dormant folds of the inner mind and eventually fulfills the eternal quest of the inner-self.

Thanks GOD, Thanks Sadguru,

Shiv Sharma