Hidden Dangers Explained by Del Pe

Many of us might have heard of possible negative effects associated with meditation or other yogic practices and the great ones sometimes do mention in their writings which techniques they feel are safe and which might need expert advice. However, often the reader is simply advised to learn certain lessons only from a guru, and there is no clear understanding about what these side effects could be, i.e., what risks we run when we take up more advanced practices without consulting experts and what we might need to do to solve such problems if we are unlucky enough to have to face them. Del Pe's book, "Hidden Dangers of Meditation and Yoga" fills this big vacuum in a remarkably simple and satisfactory way. Not only does Del Pe mention several kinds of potential hazards, he also gives an outline of typical solutions he and his organizations have been providing to people who face such problems. As an aid to understanding, he even classifies the hazards into different categories before outlining typical solutions, and adds letters received from his clients worldwide about their issues and how the solutions offered helped them. 

Before going into these, however, I would like to add that to me, this book remains first and foremost a book on meditation. Dozens of different meditation practices have been outlined in the book with notes related to safety aspects. Moreover, lots of deeper ("esoteric") aspects of yoga have been explained in the simplest language. Chakras (subtle energy centres in the body), koshas (outer garments of the soul, if we may call them that), the astral world, the soul, the spirit and the cable of light connecting them are all discussed wherever needed to explain the practices. What's more, these subtle aspects are not bedtime stories for Del Pe - rather, it seems all these are realities experienced by Del Pe himself, as real to him as the physical world is to us. This added assurance makes the book a most wonderful read, adding that extra power to its logical and business-like style of explaining everything carefully, briefly and without mystification and obscuring. 

1. Psycho-spiritual problems: These include a variety of problems from foreseeing mostly negative events to being "spacey" and unmindful to experiencing "karmic purging", in which negative life experiences seem to increase after the practitioner starts his meditation or yogic practice. Problems like mindlessness or developing some personality defects like arrogance due to psychic powers are easier to correct by proper exercises and guidance and perhaps not as harmful from the health point of view. Some others - like foreseeing accidents accompanied by constant mental anguish or development of other powers accompanied by various negative effects like insomnia and inability to shut-off the clairvoyant impressions when needed - seem to require a deeper understanding of which chakras got over-stimulated, and how best to control the unwanted development. Similarly, karmic purging might mean simply that some hidden negative karmas or tendencies have been brought-up for cleansing, and going through the experiences will quicken spiritual growth ultimately. By consulting experts like Del Pe, practioners can find a way to continue cleansing the negative karmas which are being brought up by the practice, without having to go through unwanted suffering physically and mentally. The rising kundalini gives power. Misdirected (due to blockages in chakras, etc.), the power can get wasted in many ways. Directed well, it can cleanse the system and lead to true understanding of subtle laws, powers and truths. 

2. Physical and Vitality related side-effects: This incudes a variety of problems like feeling coldness even in warm climates, over-exhaustion, over-sensitivity to light, sounds, smells, etc., feeling of brittle or hard bones, pains in various parts of the body, overstimulation of the lower chakras and even enhancement of cancer due to overheating of the system with energy. Once again, many of these stem from over-stimulation of particular chakras, and experts can help understand the exact path that should be followed to bring things back to normal. The general idea seems to be that exercises and meditation routines, if done safely with the right preparations, would not typically cause worrisome or painful side-effects. Therefore, if a practitioner faces such issues, they should consult an expert, rather than assume that all such pains are necessary parts of the path they have chosen. People are different in many ways - body-types, mindsets, habits, cultural sensitivities, etc., and the exact path to be taken should be sensitive to that. 

3. Wrong combination or sequence of techniques: One common reason for this issue is the over-zealousness of the practitioner. People want to use a powerful and highly effective method and are therefore prone to changing techniques without regard to the safety aspects which advanced teachers keep in mind when teaching. Advanced pranayams, advanced practices to awaken the kundalini, etc., can be found in the literature and it is quite natural that people would be attracted to them since they are recognized as such. Such practitioners would do well to go through Del Pe's guidelines in this regard. For example, he says, it is good to first awaken the divine light by chakral breathing or mantra chanting, because this divine light regulates the powerful effects of the kundalini fire. Next, the heart center should be activated and purifying breathing exercises like kapalbhati should be practiced before awakening the kundalini. By understanding the effects of each kind of meditation on the physical and energy bodies, experts can help practitioners stay safe while working with the advanced techniques too. 

4. Predispositions of Oriental and Occidental practitioners: In general, Del Pe finds the oriental types to be more heart-centered while the occidental types are more intellectual and practical. Neither is inherently a problem, but what this means is that different approaches might suit these two different types. Then again, even within the same race/type, there are different predispositions within different sub-races and sub-types. As for the practices, their general effects might be well-known, but there can be important qualifications to those effects (e.g., kundalini awakening exercises in presence of cancer or drug addiction could be a problem, or even simpler, jogging could affect your knees if you are overweight and strain your knees in trying to get thinner). 

5. More Esoteric Dangers: These include issues like intolerance and a feeling of uneasiness or being misplaced (because of actual development of the auric powers), higher sensitivity to negative occult energies which create mental distress, etc. The solutions differ, of course, based on the nature of the problem. For unwanted channeling of occult powers, it is recommended that meditators seek divine protection and learn ways to shield their auric energies and try to avoid meditating in places known to have an excess of negative energies. For problems in family and social dynamics, other steps are encouraged, like better communication, introducing the family gradually to the details of the practices, certain physical exercises (like doing squats) to ground oneself better after meditation, etc. The last one - is a rather simple sounding practice, but highly recommended by Del Pe for people who are prone to "stay in ecstasy" mentally even when its time to get to regular daily work. As he explains in another context, the non-alert mind can sometimes cause accidents, so it is best not to dwell too much on the feelings of meditative joy and ecstasy when the body is back to regular physical work. Del Pe clarifies that many practitioners worldwide are affected by this seemingly natural problem, and he provides simple solutions like doing light exercises after meditation to get out of it. 

Before closing, once again, I would like to clarify that the book still does not come across as a negative for meditation and yoga, although the title might arouse such a feeling. While safety and checking back with experts is recommended highly by Del Pe, the detailed instructions on several alternative techniques and the explanations of related occult details are enough evidence that the book is meant to promote meditation and yoga, not to take people away from it. The next time we receive a set of exercises or routines from a recognized expert, we should keep in mind Del Pe's view, that such routines provided by the masters even keep our safety in mind and do not recommend what we are not really ready for. For people who face any trouble, there is a Del Pe "army" of trained experts to help us too, as long as we just ask. So we can now meditate fearlessly, and understand more easily. There is no need to give up meditation or yogic practices. 

Sadanand Tutakne 

Bhakti is not mere emotionalism - so what is it?

When discussing matters spiritual, there is often the question whether it would have been better to simply have love in one's heart and not go for too many intellectual discussions. Proponents of this view include people who are aware of the dangers of mere emotionalism too. By the term love or devotion (or, Bhakti) they are not speaking of the "natural love for matter" which is often blinding and not liberating. Rather, they seem to be thinking more about an idea mentioned in the 12th chapter of the Bhagavad Gita, where Krishna says that the path is more difficult for people attached to the idea of the absolute, implying that devotion to a personal God is relatively easier. At this point, if you are elated thinking that the easier path has now been officially sanctioned, I would again like to remind you that this love being spoken of by Lord Krishna is not as easy as the simple love for material possessions and luxuries of life which comes naturally to most of us. Once this is kept in mind, then yes, we can feel good about the fact that we don't have to completely transcend all emotion in one go. As someone has said, the natural love of the heart can be directed towards God, and that can be a beginning. All the major paths have a special place for this feeling of devotion as an instrument for attaining perfect knowledge and for the Bhakti margis (followers of the path of bhakti), this devotion is not only the means but also the end, as per Swami Vivekananda. 

So what all constitutes this path of Bhakti? In the 3rd volume of "The Complete Works of Swami Vivekananda," we find a detailed explanation of what all constitutes Bhakti as per Swamiji. As expected, Swamiji refers to several scriptures and also adds comments of his own, as appropriate. A brief on my understanding of that writing is as follows. 

We might classify bhakti (devotion) into the lower (gauni) and the higher (para). The words preparatory and supreme might be more appropriate, perhaps. At an advanced stage, the distinctions between the paths of devotion, knowledge and work tend to disappear, but at a preparatory stage, we can see some differences. It seems that the simple understanding in people is true at least for preparatory stages - that bhakti is more from the heart, using love and devotion to God as the instruments, while Jnana (knowledge) is more from the intellect, with conscious thought and will power based on conscious reflection on spiritual matters playing a larger role. That does not mean that the heart is immediately given up by the Jnani or the intellect is immediately given up by the bhakta. Just that the weights differ somewhat. 

The God of the Jnani and the God of the Bhakta are one. One might like to describe him as the trinity of pure "existence-knowledge-bliss", while the other might want to think of him as "of his own nature, inexpressible love." Authorities have debated on whether the aspirant, after realizing God, also gains the powers to create and destroy universes, or whether that power remains exclusively with God. There have also been some discussions on whether individuality remains after realizing God or whether that is not possible. As per Swamiji, the Advaita school of thought says that that choice remains with the aspirant. As for the ultimate powers to create and destroy universes, the scriptural discussion suggests that perhaps the ultimate power lies with God alone. However, Swamiji also mentions that as per the Advaita school, the aspirant realizes hiimself/herself as one with everything (God) in a non-dual way. So I am left with the feeling that if all wills merge, is there a "governing will" of God that remains, or are we all one with God? Maybe we can say either, and it is perhaps not a major point for Swamiji. In any case, looking for powers of this kind was not the way of the Swamis. 

The aim of bhakti is indeed spiritual realization and a guru is essential. Books cannot convey the needed spiritual impulse to quicken spiritual awakening. That must come from another soul. Both the teacher and the student need to be qualified. Purity, thirst for knowledge and perseverence are required of the student. As for the teacher, besides being sinless and without ulterior motives, he/she much know the essence or the spirit of the sciptures (not just the words). 

A teacher in human form is a blessing. From ancient times up until now, teachers in human form have typically given students mantras (specific words intended to quicken awakening) to recite. Words are powerful symbols, and express a particular view of God and creation. Once we keep in mind that all of these are different aspects of the same God, it is clear that meditating on any of these seed words would be helpful on the path. 

Such symbols are required by beginners to focus their minds. As long as we keep in mind that the image or symbol being worshipped stands for the Great One, and we use these symbols to keep our minds on Him, these images and symbols are not only helpful but even required in one form or the other. 

The ideal of worship can be any form of God, but the bhakta does not deny other forms just because it is not his/her chosen form. Rather, the bhakta maintains love for all, while holding his own ground firmly. 

For the method in the preparatory stages, Swamiji quotes the requirements mentioned by Sri Ramanuja in his commentary on the Vendanta Sutras. The preparations required are discrimination, controlling the passions, practice sacrificial work, purity, strength and suppression of excessive joy. A very clear discussion of these preparatory practices is found in these writings. 

For example, on the physical aspects of "discrimination", Swamiji accepts that some foods would be better suited for a person's spiritual practices, but finds it disgusting how this idea has been taken to an extreme by some people, who have "driven religion entirely to the kitchen". Similarly, where mental strength is required for perseverant efforts in this direction, physical strength (fitness) is also required otherwise the body might not be able to tolerate the shock of control and reversal of some natural impulses and tendencies. Practices like non-violence are very important, and the test of non-violence is the absence of jealousy. Suppression of excessive mirth is important too, else the aspirant might become completely incapable of any serious thought.  

The above are preparations. When the devotee starts getting settled (firm) in devotion, the supreme kind of devotion starts. Renunciation is the backbone of this higher devotion too - much like we might expect it to be in the path of knowledge. Just that the path is, still, more from the heart. The renunciation stems from love for all and love for God who is in all. Swamiji says that the path of knowledge has its highs (being direct and willed), but also runs the risk of the intellectual misinterpreting the scriptures for his personal gains. Such risks are fewer in the gentler path of devotion, he says, since the devotee does not look for the lofty heights of the path of knowledge in the first place. 

The supreme devotion starts manifesting is many different forms. Some turn away from all discussions other than those of God, one step above simple reverence. Others attain to amazing heights of universal love, where even the serpent becomes a messenger of God. In this love, there is no bargaining (i.e., selfishness), no fear and no rival (i.e., the attention is totally on God, with no rivals). The simplest form of this higher bhakti is that of calm devotion (shanta bhaava). Above that is the daasya bhaava (the feeling of being God's humble servant). Further above that is the sakhya bhaava, or seeing God a a friend. Even above that is vaatsalya bhaava, or looking at God as one's child, and finally we have the madhura bhaava, or simply, sweetness. Looking at God as one's child is not simply about indulging in paternal/maternal feelings, rather, it is a state where the devotee continues to care for God, but without the idea of power. There is no expectation of return there - not even the feeling of awe of being related to God and that is because God is then not a "power" from which the aspirant wants to derive some material gains. 

All-in-all, the path of bhakti is indeed the path for all in that it does not require immediate dispassion through intellectual resolve. The heart's natural love can be directed and cultivated to bring about the state of supreme devotion. However, this does not mean that renunciation, or control of passions is not a key idea on this road. Bhakti is not mere emotionalism. Just that since the renunciation comes out of love for God, the path is not that of dry or harsh intellectualism.