"All things are possible to him who belives!"
(Mark's gospel 9.23)
Shraddha = Confidence, Conviction, and Determination
"Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours." (Mark 11,23-24)
"Do not believe anything I say – verify it!" (Bruno Gröning)
"With the strength of faith nothing is impossible and there is no disease incurable" (Bruno Gröning).
For this reason, it is essential that we do not continue to meditate on the illness, but rather focuses on the divine healing power. Worries and fears just a product of our subtle body - that is something material that does not belong to us and we can give away. If we hold on to it, we block the reception of the divine healing power. This path of healing is not due to spirits or hypnosis, but it is based on free will and a loving interaction with the divine consciousness, the personal aspect of the Absolute.
What is faith in Yoga-Psychology? The Sanskrit-term Shraddha is translated with faith, trust, and certainty of confidence. This is not just a holding for true of certain religious beliefs or dogma (if translations speak of faith or belief etc.). Rather, in the Sanskrit language, the importance of eternal inner certainty is included, which is a revelation in contact with the power of God from within.
Real Shraddha is supported by knowledge (Jana), philosophical conclusions (Siddhanta), realised-knowledge (Vijana, experience), a higher taste (Rasa) and has grown in the association with saints (Sadhu-Sanga), those (the Sadhus) who experienced the goal (Sadhia) and realised the path (Sadhana) of perfection. It is realised experience we need and not institutionalised and ritualised blind faith, otherwise this will happen:
What is Shraddha? What is healty Faith and Trust?
The Yoga-Sutras of Patanjali state that the spiritual progress of a Yogi is measured in Shraddha, based on his knowledge and realisations. Shraddha is the medicine against the influence of exploitative passion, destructive ignorance and the resulting disease, depression, etc. The healing process is based on the quality of our Shraddha ...
Shraddha creates a fearlessness and a confidence as only the Yogi, the with the Divine connected spiritualist, can obtain. Shraddha is based on the experience and realisation of a higher taste which renders all the delights of the temporary material objects, dull and tasteless (even drugs, sex, name, fame and glory).
How and in what should we put our faith? We have to put our faith in something because we do not carry out any action without it! If we go to the cinema, it is with the faith that we are about to see the film we want to see. If we go to a restaurant, it is with the faith that the kitchen is clean enough for us not to fall ill. Even if we are on a chair - we need confidence. Whatever we do: Faith and trust are the spirit of life!
There are three kinds of faiths: 1. Faith from understood truths and conclusions (Tattvas and Siddhantas). 2. Faith from experiences (Rasa = taste, the chocolate tasted well so I want another one) and last but not least 3. Blind faith i.e. faith which is lacks the previous two and which is imprinted by group dynamics (Family, teachers, employers, work colleagues, classmates, etc.). Many of our behaviours are based on the institutionalized, blind faith, be it in the religions, in finance economy, in science or in daily life.
All three faiths together can be compared wths a mixture of concrete in a building. In such a building the iron rods which hold the concrete together are like the faith we acquire from understanding the concepts. The faith which we acquire from experiences is the cement and sand in this building. Any blind faith is simply the air inside the concrete. Every builder knows that the concrete structure will start to crumble if there are not enough iron rods inside it or if there is too much air in it ... if this situation is not amended in time the building will collapse.
In the same way that the builder has to reduce the air by vibrating the concrete, we have to ensure our Shraddha-building contains as little blind faith as possible, because otherwise any renunciation is built on sand. This removal of the blind faith is important to obtain new spiritual energy, to tune into the energy source and to absorb this healing stream (Heilstrom).
In this way real and healthy Determination will help us to experience a higher which will be otherwise by the influences of Raja and Tama-Guna (see the chapter: Yoga) and by the influences of others People again and again be forgotten.
That's all? No, there is a little more for that and we need a new analogy:
The electrical engineer knows: In order to transport a big amount of electricity there is a low resistance necessary, otherwise the components will become hot and burn ... If we receive and pass on healing power, it is necessary to minimize our mental resistance and to become a transparent medium, i.e. we reduce our ego, wrong motives such as "name, fame and glory, greed, narcissistic disturbances, etc .), whether it is individually, collectively or institutionally ...
One of the best recent and famous examples of spiritual connected self-confidence mixed with true humbleness is Susan Boyle. She recorded after her brake-trough many spiritual songs. Listen on 58 seconds to her: “I’ going to rock this audience”:
http://www.youtube.com/watch?v=wnmbJzH93NU&feature=related
or 5.26 and 5.35 and 6.55 on
http://www.youtube.com/watch?v=TTPToBdOeW0&feature=related
All kind of corruptions, also the religious ones, can be regarded as a disease and they are on the individual level with the process of PremYogas relatively easily curable. But if the corruption is collectively and institutionally, as we experience, for example, in different religions, then healing will be more difficult. Fundamentalism is one of corruption and helpful is the insight: "There are two types of spiritualist: 1. The integral eclectic (the selective seeker) and 2. one with the blind faith! "There are so many religions, such as individuals" (Gandhi).
Religions and religious institutions are often like fountains which may contaminate the water flowing through them (otherwise they would be full of potent healers ... and we would have no more hospitals and no more pharmaceutical industry). The water is the spiritual and eternal truth which transcends cultures and national boundaries. However this water may be made dirty by cultural dogmas, abuses of power, intellectual corruption, self-defined limitations etc ...
It may be tricky to recognize whether institutions or their personalities are genuine, but precisely this is the way and the art of the spiritualist: The ability to distinguish between holy and hypocritically. Unfortunately it is oftem mixed and very common for religious institutions to become bogged down by their traditions and customs. Their followers may practise a mechanised form of spirituality which involves unnecessary renunciation and guilt feelings. There absolutely no need for guilt feelings because a guilt feeling is itself a false identification with "Radio Tama-Guna" – the binding coverings which don’t belong to us.
The fountains are not the same as the water which is running through them. If you can find a spring, then this is far better than a fountain. In human terms these "springs" are people with a direct connection to the Absolute, our living saints, and they are very rare. To truly exercise spirituality means to evolve in personal ethical standards with the means of: 1. Sadhiya, 2. Sadhana, 3. Sadhu-Sangha. Sadhiya means the goal of ultimate liberation - the goal of our ethical and spiritual evolution. The Sadhana is the process by which we aspire to reach our goal. The Sadhana is the process by which we realise our target, and a Sadhu is someone who sees all-embracing love as the climax of liberation from illusions, false identifications and exploitive passions.
We can learn from these people and realise our own path to deliverance. Just as a corrupt community or society for can be dangerous for the healing of the immature, so can good association be very beneficial.
Sadhu-Sanga means association with a true Sadhu, and this is necessary, since this show's us the goal of liberation and the resulting higher taste and a flow of a force-field of divine healing power directly into our body is perceptible.
However it is very difficult and up to personal discretion to determine whether a Sadhu is genuine and produces the fruits of healing or not and only have a masquerade dress and masquerade charisma to make an appropriate look, without having to worry about truth.
We need to know about the Gunas, this universal and natural scale of ethics (in the chapter Yoga), otherwise learned, charismatic individuals mislead our discrimination and our search for truth. It may be that very charismatic and learned personalities are actually pursuing their own selfish targets and are not selflessly developing their pupil. It is important to determine whether the motivation is "name, fame and glory", is it impersonal Mayavada, or is it truly all-embracing love?
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