EKENDRIYA -- 8 official source: Ma'nasa'dhya'tmika Sa'dhana'r Staravinya's [Stages of Psycho- Spiritual Sa'dhana'] cross-references: also published in Ananda Marga Philosophy in a Nutshell Part 6 this version: is the printed Ananda Marga Philosophy in a Nutshell Part 6, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. The path of sa'dhana' is divided into a few stages. We are presently discussing ekendriya. In my previous discourse I was explaining how different samadhis take place and what happens when there is adjustment between various expressions of the indriyas and ectoplasm; and also what is called positive hallucination. When the various expressions of indriyas and ectoplasmic maintain some sort of adjustment, different psycho-spiritual experiences take place. For this two factors are required. The control of mind over ectoplasm and the control of mind over indriyas. For example if the organ of hearing is properly controlled it can attract many things from the external world through the ectoplasm, and conversely can project many internal thoughts and make others listen. This phenomena comes within the scope of ra'ks'asi vidya' of ancient Indian psychology. I have already told you that ra'ks'asi vidya' is not the black magic of the so called demons, but a kind of occult science. Perhaps you know that Tantra is divided into two branches, and similarly, occult powers are expressed in two ways. Sa'dhakas who have reached iishvarakoti,( but not Brahmakot'i, the highest stage of human realization) through intense spiritual practice attain both vidya' and avidya' shakti, both positive and negative occult power. Common people usually call it aeshvarya (divine) power but this is not completely true. The other day while discussing that phenomenon with a few people I said that some of these occult powers are related to space while others are beyond it. Iishvarakoti sa'dhakas,through special efforts, can master some negative and positive powers, and may apply them on certain human beings, places, or ideas. But a brahmakoti sa'dhaka can apply those powers on the entire universe at the same time, through his prota-yoga. Moreover, with the help of ota-yoga, he can also apply his power on an individual place or person if he so wishes. The same thing, when applied on a crude level, may take the form of magic. This explains the eternal side. If people remain satisfied with the attainment of these occult powers and stop advancing along the supreme path, the fullest expression of their human potentialities will be checked. To bring about the greatest fulfillment of life, sa'dhakas will have to reach the pinnacle of the state of ekendriya. That is, instead of directing their mind-stuff towards crude objects, they must channelise their minds towards the Macrocosm,and embrace the Macrocosm fully as their goal. Pran'avo dhanuh sharohya'tma' brahma tallaks'yamucyate Apramattena vedhavyam' sharattanmayo bhavet. "A sa'dhaka who utilizes his spiritual practice as the bow his self as the arrow, and Parama Purus'a as the target and then tries to pierce the target with undivided attention, attain the supreme goal". Sa'dhakas who accept this sloka as the supreme and final guidance and move accordingly along the path of ekendriya sa'dhana' are capable of devoting the mind to the highest stage of spiritual realization. Their lives become so meaningful. It is not enough to only ideate on Brahma, one must also practice ekendriya sa'dhana'. Here ekendriya means that all the expressions of the sensory and motor nerves and all the energy and subtle power of the organs should be focused on one point. The consolidated power of the nerves, indriyas, and mind stuff should be directed towards the supreme goal. This unidirectional movement towards the goal is the stage of ekendriya. In this stage the sa'dhaka does not attach any importance to any particular indriya, idea or thought, but attaches paramount importance to the supreme goal. Such a sa'dhaka ultimately arises above both vidya' and avidya' Tantra. Vidya' Tantra is a positive approach to the world , whereas avidya' Tantra is a negative approach. People who tread the path of negativity tend to become crude. And if they follow the positive path they may attain name, fame, social prestige, etc. but will fail to attain Parama Purus'a. They even fail to attain higher lokas (realms of existence). The person who follows neither of these two paths and thinks only of Parama Purus'a will attain Him one day and will be elevated from the ekendriya stage to the vashiika'ra stage. This path, of transcending positive and negative ideas is called madhyamma'rga ( middle path) in Tantra (Buddha called it majjihima' ma'gga). This is the only path, that leads to the highest fulfillment of human life. Na'nyah pantha' vidyate ayana'ya. There is no other path. At that stage the sensory world has no attraction for a sa'dhaka whatsoever. But those sa'dhakas who dabble with the positive and negative aspects of Tantra readily become engrossed in mundane affairs. The time and energy employed to master the positive and negative aspects is a waste for it diverts the mind and delays its movement towards the higher planes of existence. In my opinion it is better not to waste one's time on such inconsequential pursuits. Instead it would be wiser for people to utilize their time and energy for the attainment of Parama Purus'a. If I were to analyze the positive and negative paths you would be fascinated, but it would be if no use whatsoever in attaining Parama Purusa. To attain Him you must reach the vashiika'ra stage. 12 July 1981, Calcutta Ma'nasa'dhya'tmika Sa'dhana'r Staravinya's [Stages of Psycho-Spiritual Sa'dhana']