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 A Testament to the Eternal Teachings and their Practices

by Babaji Bob Kindler

UNDERLYING EVERY WALK OF LIFE, pertaining to all relative occupations, and contained within every philosophy — personal, collective or empyrean — there exists a fourfold axiom that is undeniable and most worthy of notice. Primarily, there is an Ultimate Truth that holds within It the eternal principles of existence. Secondarily, there is an impeding or resistant force — call it maya, ignorance, egotism, inertia or by other names — that impedes perception of this Truth and mystically obscures Its all-pervasive nature. Third, there are salient practices, prescribed the world over from time out of mind, that are effective in ridding the mental faculty of this chimerical yet diaphanous imposition. Finally, there are certain magnanimous inherent qualities or attributes which naturally and spontaneously come forth when these purificatory disciplines are resorted to. All life, whether wonderful, worldly or woebegone, occupying any locus in space, beset by any presupposed increment of time, dancing under all influences of action and outcome, proceed from and vibrate around this quintessential quadruple formula.

In this light, of singular importance to the embodied being is the knowledge of the inscrutable laws of karma and reincarnation, for upon these two relative truths is predicated the often problematic process of metempsychosis — the passing of the soul at death from one form to another. Knowledge, and, what is more, outright acceptance of these twin truisms, reintroduces the lost or confused transmigrating body/mind complex to its contiguous counterpart, the sempiternal Soul — the domicile of all that is truly Divine. Nonacceptance of the relative truths of karma and reincarnation, according to Lord Buddha and others, is proclaimed as primal ignorance, and is one of the grave causes for the continuance of all forms of suffering. Fortunately, once the mesmerizing nescience of primal ignorance has been detected, operating nefariously within the human thought process, the business of sadhana, spiritual disciplines designed to enervate maya’s hold upon life and mind, can be resorted to. These must be taught at a young age. Through preternatural grace combined with the positive karmas of past existences, an incipient ability to bring about an end to delusion attends upon the thinking consciousness and the embodied being is no more enmeshed in this timorous or tenebrous condition. This is the birth of viveka/vairagya — discrimination leading to detachment — and the body and sense-bound soul will never again be the same.

But grace is to be acted upon, and the gifts vouchsafed to aspiring beings must become utilized for their intended purpose. No one likes an inane nothingness; instead, everyone acclaims and extols beneficial being and eternal existence with every fiber of their innate awareness. It is not only nature that abhors a vacuum; all the many powers looking on do the same. Here is where suffering plays its part in the universal scheme, for all and anyone denying their divine inheritance will come up hard and fast against the inexorable laws of cause and effect — especially those who resist and even plot against the natural harmony of the universe. What to speak of a demeaning denial of the divinity of the eternal Soul, the ignorance of incredulity — inordinate fascination with this earth and body — must also be transcended. All that is factitious, apathetic, inadvertent and indurate must be abandoned. For those who are ready, whether they have become so due to a plague of untold miseries or a weariness with mundane existence, the lustral tried and true realm of spiritual striving awaits them. Here, they will remake themselves in the image of the Spirit, experiencing the sorely-desired refection long sought after previously but never attained due to complacency, compromise and prevarication. What was needed all along was to lift the curtain of maya from in front of the face of Truth using the irrepressible powers existing in the Self. Then, this world is seen with acuity as a relative but admissible reflection of Reality, an expression of Ecstasy — a mere simulacrum of the Original. As Sri Ramakrishna has stated, “If you want to read the book lying at the bottom of the stack, you must remove all the others off the top in turn.” The book of Brahman is what is needed and wanted, then, but the manuals of minutia, magazines of mayhem, and murder-mysteries of maya have been piled on top of it, possibly for lifetimes. One must exert to procure this most veracious of volumes. Thus, the exigency for and efficacy of engaging in purifying spiritual practice is recommended and confirmed by the wise in all times, territories and traditions.

The dual mind immured in incertitude may still remain incredulous to the need for spiritual disciplines, despite the words of the wise. Below, I offer a testament to the wealth of spiritual practices and attainments bequeathed to all beings as inheritance by the ancient luminaries of India. May it, as my guru often repeated, “prompt our minds towards the path of Truth and righteousness and dispel the gloom of death, fear, doubt and darkness. Om Peace, Peace, Peace! May peace be unto us. May peace be unto all.”


Fifty-Eight Verses of Encomium to the Excellence of Self-Effort


Before entering into the play of relativity and multiplicity
via the Four States of Consciousness,
the Mother of Wisdom reminded me of
the Two Who are One, and I meditated on Them devoutly.

Then, while associating with the body, the Two Limiting
Powers of Maya beset my mind and senses
but I remembered the Divine Mother of the Universe
and rested in Her Two Priceless Jewels.

Upon opening my eyes on the universe, the Three Worlds
appeared magically, enticing me with promise.
I took refuge in the Two Highest Supreme Blessings
and was still and content.

Wondering at the nature of these worlds and their offshoots,
I came to know of the Three Eternal Gateways.
Abandoning unrighteousness, I resorted to the
Two Kinds of Knowledge and attained the Four Fruits of Life.

Coming to know of people’s attachment to lower knowledge,
I perceived Two Types of Ego. Seeking maturity,
I plunged into the Two Great Philosophical Streams
to be free of ownership and agency.

Moving about in wonder, the Threefold Miseries
next revealed their various pitfalls to me,
but the Ultracosmic Trinity came forth and saved me
as I performed the Three Alluring Offerings.

This vision opened new eyes and I looked at humanity
and saw the Four Conditions of Embodied Beings.
Compassionately noting all who suffer, I gratefully perceived
the Four Kinds of Virtuous Aspirants, and joined them.

Shortly thereafter, I met my incomparable Guru
who described to me the Three Designations of Aspirants.
Conferring upon me the Three Necessary Prerequisites
to Spiritual Life, he established me formally in the sacred path.

Almost immediately, the Three Obstacles to Self-Realization
loomed before me in intimidating fashion,
but so did the Three Transformations of Consciousness in Yoga,
which I swiftly took refuge in.

Next, I noticed the Nine Complacencies
that persist in the minds of worldly beings and novitiates,
and uncovered a profound solution
by following the Nine Levels of Awareness in Aspirants.

Early along the superlative way, my gracious Guru came forward
again to warn me about the Sixteen Evolutes of Maya.
I perceived them prevalent throughout relativity and got free
by studying the Ten Fundamental Tenets of Sankhya.

Thereafter, the Eleven Main Characteristics of Maya
were rendered clear to my intelligence.
This knowledge inspired me to recite
the Twenty Truths of Truth daily with heartfelt devotion.

Due to barriers like the Nine Distractions in Spiritual Life,
doubt about my Guru arose in my mind,
but this was swiftly put to death when I heard
of the Four Qualities of an Authentic Spiritual Teacher.

Shame at my lack of faith in the Guru made me aware
of the presence of the Eight Fetters in human nature,
so I quelled them methodically by engaging in
the Triple Tenet of Kriyayoga and other salient practices.

As I began to sport in the various lokas, the Three Chains of
Transmigration cast their shackles towards me.
so my illumined Preceptor transmitted to me the teaching
of the Three Kinds of Purity, to ensure my freedom.

At the lowest of the Three Stages of Mental Evolution
my mind experienced doubt and foreboding.
But the Four Kinds of Worship and the Four Ways
of Perceiving God prevailed and transported me higher.

Sedulously, I engaged the power of analysis
and reasoned well in my mind about the Five Sheaths,
and then happily detached from them using the
Two Methods of Discrimination indicated by my teacher.

Intensifying my analysis of mind and matter,
I came upon the teaching of the Four Illusory Bodies.
Perceiving its stultifying nature, I mentally dissolved all four
utilizing the Four Sentinels of Spiritual Life.

Then, the pernicious Three Enemies of Reason
sprung up to challenge me, seemingly out of nowhere.
I studied the Three Proofs of Truth and the
Three Stages of Philosophy and these enemies fled in terror.

Attempting to fathom the depths of the Six Darshanas,
my mind balked, and my Guru came to my rescue again.
The Three Qualities of the Scriptures and Three Techniques
for Interpreting the Scriptures brought me clarity.

Studying scripture, I was fascinated by the
Twenty-four Cosmic Principles and the Twelve Higher Tattvas,
and became awed to find them all expressed
through The Four Manifestations of the Word.

While attempting to master the Seven Levels
of Advanced Knowledge, I fell short and balked.
My Guru reminded me of the Ten Conditions of the
Guru/Disciple Relationship and inspired me on to the goal.

As love and gratitude bubbled up blissfully within me,
I was made aware of the Nine Limbs of Bhakti,
and thereafter was vouchsafed the practice
of the Eight Devotional Aids to realize them.

While contemplating the Six Transformations of Relative
Existence, my mind became temporarily irresolute,
so I swiftly recalled the Seven Steps to the Attainment
of Kaivalya and reached blessed transcendence.

Next, the disconcerting appearance of the Triple Illusion
duly challenged my mind’s perception,
but I pierced and shattered it coursing blissfully along
the Three Plateaus of Spiritual Evolution.

The appearance in the mind of the Fourteen Worlds, seven
higher and seven lower, once caused me incertitude.
By comprehending the Four Clarities and the Five
Atmospheres of Existence, I dissolved them into their Source.

Seeking freedom from all illusions, I entered into the practice
of the Four Steps to Fundamental Detachment,
only to find to my amazement that there were
Twelve Levels of Dispassion listed in the scriptures.

Looking back, I remember well when I became acutely aware
of the Two Directions Of The Mind-Stream.
And I recall as well the precious Guru affirming the true way
with the Three Powerful Practices of Vedanta.

On one occasion, the Four Veiled Pathways
dubiously presented themselves before my tentative mind,
I swiftly initiated the Fourfold Formula for
Success in Spiritual Life and easily transcended them forever.

Then, observing the worldly, the Four Fundamental Paths of
Life revealed the potential choices for all living beings.
I refused the first, transcended the second, practiced
the Four Yogas and reached nondualism straightaway.

The practice of Yoga made me aware of Five Types of Yogis,
and I noticed how the first three fail the goal.
Resolving not to end up in this predicament, I applied myself
to achieve the Four Levels of Yogic Attainment.

When the Three Stupifactions threatened to influence
my contented life and peaceful mind,
the Four Sensitivities came to my rescue
and I thankfully tread the way of the Wise.

And no sooner did the Three Types of Karma, the Three
Gunas, and the Five Cosmic Bondages approach,
then I quickened the pace of my inner journey
by way of the Seven Victories of Involution.

Searching within to gain more strength
in order to succeed in the Nine Steps to Perfection,
I came auspiciously upon the Four Perfections of the Heart
which benefitted me immensely.

Predictably, both the Six Passions and
the Four Deadly Traps came looking for me as well,
but my Guru had earlier blessed me with the
Four Treasures and Six Jewels, so what harm could befall me?

The Five Pranas became restless and unruly
at one point in my concentrated sadhana,
but those and other problems were alleviated
via the Seven Methods For Attaining Mastery of Awareness.

The Four Causes of Distraction then tried to enter
and occupy my body, mind and life-force,
but the Ten Prerequisites to the Practice of Yoga I wielded
were too much for them, and they died away.

Fortunately, the Five States of the Mind-field
were shown to me in a vast firmament of precious teachings.
I transcended the first three, attained quiescence of mind,
and rested resolutely in the Fifth.

The Four Erroneous Views once infringed
upon my deep and lucid thinking process,
A solution quickly presented itself
through practice of the Four Beneficial Attitudes.

The well-known Four Obstacles to Meditation
also rose up early in my contemplative practice,
and fell down immediately due to practice of the Five Aids
to Steadiness of Mind taught to me by my spiritual teacher.

Awareness of the Six Billows and Six Transformations
once gave me considerable cause for trepidation,
but they were no match for the wondrous
Thirteen Inherent Characteristics of the Atman I discovered.

The Four Paths of Transmigration After Death
seemed to hold no allowable place for me.
This was confirmed as I practiced the Nine Step Process
of Meditation on AUM as given by the beloved Guru.

In the illimitable realm of the Divine Word,
I wisely initiated the Three Elements of Mantra Practice,
and succeeded wonderfully thereby
while duly exercising the Four Types of Japa Practice.

Later, the Seven Malas of Maya tried to insinuate themselves
on my precious sempiternal existence.
Then, the Three Conditions of Mature Detachment
graced my mind, and I pierced Maya immediately. 


Along the pathway of my life, the Three Types of Bondage
came forth as if to capture my mind and spirit,
but that was short-lived, for I discovered and implemented
the Three Kinds of Liberation thereafter.

While practicing the Five Types of Sacrifice,
I blenched at the many inferior births possible in this life,
but gained relief with gratitude and celerity
upon remembering the Four Auspicious Boons.

In the course of my mind-revivifying spiritual practice,
the Five Obstacles to Yoga posed me difficulties.
I merely intensified my practice of
the Three Treasures of Patanjala and
the Eight Limbs of Yoga.

At an advanced level of practice, the Three Obstacles to
Attaining Mature Detachment impeded my progress.
I resorted to pursuing the Eight Great Accomplishments
and broke this triple barrier down completely.

The Seven Stages of Higher Wisdom
dawned on my awareness at a deeper level of sadhana,
and I found they led me to an ebullient confirmation
of the Four Divine Affirmations, called Mahavakyas

I heard with awe about the recondite system
of the Seven Chakras from my spiritual teacher.
He transmitted esoteric information on the Four Yogas
of Kundalini Yoga and I devoutly embraced the Tantra.

In this esoteric path, the Twenty Yamas and Niyamas
According to Tantra became known to me,
and having practiced them all, the Twenty-four Symbologies
of Goddess Kali dawned on my mind.

Inspired by the path, I exerted profusely in order to master
the Seven Qualifications of a Tantric Aspirant,
and gradually the Six Signs of Awakening Kundalini
appeared in me and I tasted samadhi.

Due to this, my perception was heightened,
and I yearned to hear of the Five Divine Seats of the Devi.
My illumined preceptor informed me of
the Four Aspects of Shakti and I experienced Her darshan.

As bliss turned into realization, the Five Main Aspects
of the Divine Mother manifested before me.
Thus, Mother taught me pure devotion and also revealed
the Five Divine Moods for Worshipping God.

Eschewing the mind’s tendency towards limitation,
I acknowledged all the Five Main Religious Paths of India.
No sooner did I attain this universal view than
the Nine Durgas danced ecstatically before my inner vision.

Meditating on the Ten Divine Articles of Sri Durga
which She holds in Her beautiful hands,
I became aware of the Six Treasures of the Godhead
which transmuted my mind’s dross to pure gold.

I contemplated with wonder the Ten Meditations
on the Nature of Brahman in the scriptures.
My Guru noticed my devotion and instructed me
in the Seven Types of Meditation, conferring liberation.

Meditating on my immutable Self, called Atman,
the Six Proofs of Purusha were revealed to me.
I realized then what the ancient rishis knew —
the Ten Immutables of Paramatman —
and entered ecstatic absorption.

Om Shanti, Shanti, Shantih — Om Peace, Peace, Peace.

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