SELF DEVELOPMENT : DR SHRINIWAS KASHALIKAR The stages of self development, self blossoming or self realization are not clea

rly defined and hence most of us suffer from disillusionment, disgruntlement or delusions. Sometimes we feel helpless and sometimes we feel elated. We feel help less because we do not know how much we have progressed and elated because we do not know how much we have yet to progress! The span of the process of self realization roughly spreads from the inexplicabl e and indescribable restlessness to the indescribable experience of immortality. Many activities and techniques are described for self realization. They are call ed SADHANA in Sanskrit, Marathi, Hindi and many Indian languages. NAMASMARAN is one of the simplest of such activities; and spreads over the entire life. It is also called NAMASADHANA. The other words; more or less synonymous with NAMASMARA N; are JAP, JAAP, SIMARAN, SUMIRAN, JIKRA and remembrance of God or true self. To overcome the bouts of illusory helplessness and deceptive elation; we ought t o recognize with greater clarity; the subtler aspects; inherent to the gross sta ges viz. BADDHA, MUMUKSHU, SADHAKA and SIDDHA of self realization. 1. Thus; all these stages are not actually water tight compartments. Thus we beg in with the stage of BADDHA, which means completely governed by our body and ins tincts. There is no discontent whatsoever! There is almost automatic and reflexi ve behavior. But actually being human beings; there is somewhere in the deep sub conscious mind; propensity (of which we are unaware) towards the realization of true self. 2. As we begin in our childhood; the practice some SADHANA (In India this is par t of what is called SANSKAR and includes activities conducive to growth of consc iousness; such as getting up at before sunrise, cleanliness, saluting parents, r eciting hymns, pranayama, exercise such as SURYANAMASKAR etc); we create prefere nces. Thus as children; we start appreciating good and bad. 3. We live in the world of fantasy and belief that good wins and bad loses. 4. But still; there is perennial conflict of good and bad within us; throughout our childhood; because of the childish reactions born out of instincts of survival, habitat, herd formation, hunger, thirst etc; and emotions such as being pampered and cared for. Hence there are mini wars for trivial reasons! All these stages ma y be called BADDHA. 5. With the advent of adolescence associated with surge of hormones; there is em ergence of new idealistic utopia, assertion of ego, assertion of sex, besides th e other instincts. These may manifest as impulsive charitable and/or rebellious behavior, poetic emotional upsurges, romance with opposite sex, iconoclastic arr ogance; and so on. This stage marks the beginning of MUMUKSHU. This word means t he disturbing consciousness or awareness about the deficiency or void within! Th e search of the cause of this disturbing void begins! 6. The individual goes actively and enthusiastically; through the trials and err ors of various charitable, rebellious, romantic and utopian sprees! He or she me ets with several successes or failures and keeps getting excited and depressed. 7. Depending on the circumstances, one may pass through episodes of errors, mist akes, blunders, crimes to efforts towards, intense study, philanthropy, social a ctivism and unusual noble deeds. But gradually the stage becomes marked by sever e dissatisfaction and restlessness. It is at this juncture of utter helplessness ; that one comes across an assurance, solace, guidance, morale booster, empowerm ent that begins to fill the void inside. This help is usually called divine help by the theists. The source; of this help in human form; is called SATGURU. SATG URU means the master who enables us to realize the true self or truth. It is ess ential to understand that even though the apparent ways of the different divine masters; may vary with respect to the details; their essential role is the same; and that is to enable the disciple to realize the true self! This marks the beg inning of the stage of SADHAKA.

8. The individual begins to feel little bit but surely; at home in the guidance of the GURU. The inner progress takes further momentum. The intellectual clarifica tions of several questions begin spring from within. The buoyancy and the spirit of sharing increases. There is candid and often gullible expression of the expe riences and comprehension of what is perceived as truth. This may be in the form b enevolent creativity in music, paintings, poetry, literature; and even innovatio ns in industry, trade, agriculture etc. 9. There is preponderance of feelings over instincts. Thus; we tend to give (VAIRA GYA) even if we are hungry or thirsty. We get involved in many philanthropic or revolutionary activities or both; but less impulsively and more accurately; than previously. 10. Gradually this stage becomes marked by preponderance of thinking (VIVEK) ove r feelings. Thus we become wiser. We become more aware of our drawbacks or weakn esses and begin to see the presence of evil deep inside; and not merely outside. We begin to see the ubiquitous nature of the obstacles in the process of realiz ation of true self! The utopia of global welfare; on the one hand; and the bliss of self realization; on the other; begins to appear far more difficult and vast than our earlier perception. This is usually associated with our conceptual blo ssoming into holistic one. Gradually our ideas about every walk of life become m ore holistic and more conducive to self realization. As we progress; we become m ore and more objective in terms of experience of innate unity with entire univer se and thereby conception of the perspective, policies, plans, programs and thei r 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. But; as a result of our holistic blossoming; our aggressiv eness somewhat diminishes. We become more considerate about ourselves and others . This may be perceived as mellowing. But actually; we develop greater convictio n in what we think, feel and do. This may be called courage of conviction or DHR UTI or DHARANA; and is associated with; zestful articulation of holistic educati on, holistic medicine, holistic health, and holistic solutions to universal stre ssors such as global warming, global recession, child labor, accidents etc. 11. The efforts however; are not met with projected results. There is a deep sen se of despair. The despair deepens further; when the obviously false claims of s upernatural experiences and pseudo-heroic sermons; preaching to be super-humans (master of SHADRIPUS); without any consideration to holistic perspective, polici es, plans, programs; and their implementation; are hyped by media and masses. 12. Gradually we get freed from the attachment of; what we considered hitherto; as our or their concepts, ideas, creativity, mission; and successes and failures. We realize that it is the divine or cosmic will which got expressed through us and them. We begin to appreciate the scope and limitations of our and their role and accompli shments. Thus our burden begins to decrease. 13. Our individual whims and fancies and idiosyncrasies go on disappearing and w e begin to be more and more tolerant towards the needs, likes and dislikes of ot hers. We become more and more focused on the practice of SADHANA; leaving aside the other things; such as our physical and material needs and personal desires a nd dreams. Thus our habits, addictions and compulsions go on losing their domina nce and grip on us. 14. The happiness begins to grow more and more independent of and irrespective o f everything else. At this stage we have reached the door of self realization th e stage of SIDDHA, which is beyond words. The SIDDHAs life is characterized by bei ng connected with true self and manifests benevolently to the universe by virtue of inspiring guidance; in; seen and unseen ways; in marching through the above d escribed stages.