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SELF DEVELOPMENT DR SHRINIWAS KASHALIKAR

The stages of self development, self blossoming or self realization are not clearly defined and hence most of us suffer from disillusionment, disgruntlement or delusions.

The span of self realization roughly spreads from the inexplicable and indescribable restlessness and urge; to the “experience” of immortality.

NAMASMARAN is one of the procedures; that spreads over the entire life.
The stages of self realization are:
1. Preponderance of feelings over instincts. Thus; we tend to “give” (VAIRAGYA) even if we are hungry or thirsty. We get involved in many philanthropic or revolutionary activities or both; as was seen during freedom struggle and is seen even today.
2. Gradual preponderance of thinking (VIVEK) over feelings. Thus we become sensitive, unprejudiced, considerate and concerned about welfare of one and all. We try to act less impulsively and more accurately.
3. Gradually we develop firm conviction in what we think, feel and do. This may be called courage of conviction or DHRUTI or DHARANA.
4. Later we become committed to self expression or self assertion; this may involve a mixed activity of individual gratification to global welfare.
5. As we progress in NAMASMARAN and reading and pondering over what aids in self realization. This is associated with progressively benevolent instincts, feelings and ideas, which we begin to articulate, write, speak and share the same with others. This may be in the form benevolent creativity in music, paintings, poetry, literature; and even innovations in industry, trade, agriculture etc.
6. In short this is a process of becoming more and more objective in terms of experience of innate unity with entire universe and thereby conception of the perspective, policies, plans, programs and their implementation of universal benevolence. It is obvious that the nature of this process is not uniform and same. It varies with age, sex, occupation, physical conditions and so on.
7. This is followed by involvement in learning and promoting holistic education, holistic medicine, holistic health, and holistic solutions to universal stressors such as global warming, global recession, child labor, accidents etc. and confidence about freedom from the chasm between dreams and reality i.e. individual and universal blossoming i.e. holistic renaissance.
8. As we are in this activity we go through good and bad experiences. We go through apparent successes and failures and are not “completely happy or fulfilled” to our core.
9. Gradually we get freed from the attachment of; what we considered hitherto; as “our” ventures, “our” creativity, “our” mission; and “our” successes and “our” failures. We realize that it is the “divine or cosmic will” which got expressed through us. We begin to appreciate the scope and limitations of “our” role and “our” accomplishments. Thus our burden begins to disappear.
10. All throughout this process; our individual whims and fancies and idiosyncrasies go on disappearing and we begin to be more and more tolerant towards the needs and likes and dislikes of others. We become more and more focused on the procedure of NAMASMARAN leaving aside the other things to their fate. This involves our physical and material needs, personal desires and so on.
11. Thus our habits, addictions and compulsions go on losing their dominance on us.
12. The happiness begins to grow more and more independent.
13. At this stage we have reached the door of self realization. The further progress is a matter of saintly life and is beyond words. The saints’ life is characterized by “being connected with true self” and manifests benevolently to the universe by virtue of inspiring guidance in marching through the above described stages.
14. In our life; anything in absence of these stages of self development; such as individual gains, visions of different colors, idols, experiences of meeting deities, smells, sounds, intuitions and; and even so called peace, joy etc; are temporary, petty, illusory and obstructive to individual and global blossoming.

DIFFICULTIES IN NAMASMARAN DR. SHRINIWAS KASHALIKAR

There is a perennial question; “Why should I practice NAMASMARAN?” that keeps on surfacing from time to time; in our mind.
This is because it appears to be passive and irrelevant to our pains and pleasures. It does not seem to reduce pains or enhance pleasures. Moreover; it does not seem to do justice at social level as well. In fact; it appears to take us away from the reasonable “solutions” to; personal pains and social injustice.
This is because; it is natural and physiological to keep reacting to pains and pleasures instinctively, emotionally and intellectually; without realizing that it is a repetitive and endless drudgery; unless coupled with transformation of our physical and physiological existence; called DEHABUDDHI.
This transformation is also natural but usually considered super natural or divine. It does not happen in the beginning. All the personal flaws and deficiencies; due to our physical, physiological, psychological and intellectual limitations; called DEHABUDDHI make us vulnerable and sentimental; or callous; both preventing us from reaching our true innate core!
After a variable number of years; the transformation begins through; merging of DEHABUDDHI with NAMA; through NAMASMARAN; and is associated with a concrete and pleasant experience of our own core, which is inseparable from the core of universe.
In other words; whenever we are hurt, sad, anxious, restless, depressed; even if it is in response to social evils; we should instantly realize that its root is in our DEHABUDDHI and the appropriate solution to even the social evils is; transcending the DEHABUDDHI, for which; we need to intensify the practice of NAMASMARAN.

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