Meditation

Under Sahaj Marg system of training we start from Dhyan, the seventh step of Patanjali Yoga, fixing our mind on one point in order to practise meditation. The previous steps are not taken up separately but they automatically come into practice as we proceed on with meditation. Thus much of our time and labour are saved. In certain Sansthas the usual routine followed for practice is often kept confidential. It is released and revealed only to those who undertake to join them formally. What their purpose at the bottom may be, is not quite understandable. Nature has no secrets and I think that one professing to follow the divine path must also have none.

The practice followed in our Mission is meditation on the heart. The same method has been recommended by Patanjali. There is a great philosophy underlying it. We find ourselves all the time busy with worldly things. If we are not doing anything, our thoughts seem to have wings in the leisure hours. We are always in tumult and disorder. Our individual mind has become used to such a characteristic activity, and thus have made everything topsyturvy. Our actions and thoughts count much in our wrong doing. When we remain in contact with ideas and thoughts of different kinds, they leave impressions upon our emotive feeling and senses. All the senses are spoiled and adopt a wrong course. The marks we thus make upon the senses and Indriyas turn them solid like rock, having no Bodh or wisdom. Soul is , no doubt, not acted upon, but we create such obstacles and coverings as to keep it enwrapped all round like a cocoon. We cannot even peep into the soul , let alone realising it. By the effect of our vicious thoughts and actions we spoil our sense of discrimination and right cognition. Those who have reached this state of solidity do not like to come under the training course of Raj Yoga. This is why people turn deaf ear to what we say. No practice of Hath Yoga can bring out true realisation as it fails after the Ajna Chakra and there still remains very many states still to pass after it. Therefore Raj Yoga is the only thing that can lead to the end. There is no other means of approaching the Centre. We have got within us the same central force, though marred by our wrong doings. We can take work from the same force during meditation. This is how we proceed naturally with nature's force, so to say. When we meditate, the central power we have, remains inforce. It disperses the overwhelming clouds which are greatly fired up by its force. It cannot be expressed in words, only an Abhyasi can feel it. This can only be known practically. You will soon find yourself swimming in everlasting peace and happiness. Everything ends here. There remains no attachment with the world. The mind is disciplined, it is regulated automatically. Senses begin to come under control and you gain mastery over them. To master youself means to master Nature. When the passage becomes clear you find Nature's work within your bounds and limits; rather you begin to work yourself.

In our system the Abhyasi is advised to meditate on the heart thinking of the Divine light there. But he is directed not to view light in any form or shape like that of an electric bulb or a candle,etc. In that case the light appearing therein will not be real, but one projected by his own creative speculation. An Abhyasi is advised to proceed with mere supposition of light with the thought of Divinity at the bottom. What happens then is that we meditate upon the subtlest which is to be attained.

The method of meditation on the heart is to think of Godly light within it. When you begin meditating in this way please think only that Godly light within is attaracting you. Do not mind if extraneous ideas haunt you during meditation. Let them come but go on with your own work. Treat your thoughts and ideas as uninvited guests. If even then they trouble you think they are Master's, not yours. This process of meditation is very effective, and you can never fail in bringing about the desired result. Sit in an easy posture for an hour in the morning in quite a natural way. You should not struggle with your ideas which generally come during meditation. Concentration is the automatic and natural result of meditation. Those who insist on concentration in place of meditation , and force their mind to it, generally meet the failure.

In the evening again sit in the same posture, atleast for half an hour and think that the complexities, the net-work of your previous thoughts and grossness or solidity in your constitution are all melting away, or evaporating in the form of smoke, from your back side. It will help you in purging your mind and will make you receptive of the efficacious influence of our great Master. As soon as I find that you are free from foreign matter I will either change it in some other way or ask you to stop, as the case may be. In this way, we soar up high by awakening and cleaning the chakras and the sub-points thereof, taking up kundalini at the end, with which the Abhyasi has nothing to do himself. It is exclusively the outlook of the Master. But it must be remembered that while practicing these methods one should not force his mind too much but only sit in a normal way. This process of cleaning is to be repeated for about five minutes before meditational practice in the morning as well. Other ways of cleaning may also be advised according to the needs of the individual Abhyasis, and need not be mentioned here in detail. Suffice to say, that the process of cleaning uses the original power of Thought in the form of human will for the refinement of the individual soul to enable it to ascend that steep and slippery path of Realisation of the subtlest Essence of Identity.

Every saint has used the word 'Light' and I too cannot avoid it because that is the best expression for Reality. But that creats some complications , because , when we talk of light the idea of luminosity becomes prominent and we begin to take it glittering. Then real light carries with it no such idea. Under our system, the Abhyasi, no doubt, sometimes sees light. But the glittering light appears only in the begining, when matter comes into contact with energy. In other words it is only a clue that energy has begun to work. The real light has the dawn colour or a faint reflection of colourlessness. Although light is not the exact translation of the thing,(because light is really far more heavy a thing than what that actually is), it has been expressed so merely for the sake of understanding. If the Abhyasi begins to feel himself lighter and lighter, it means he is progressing, because in that case he is going into the state that God is in. Light means the loss of the weight of one's own thoughts. Thus the real light refers only to the real substance, or more appropriately, substanceless substance.

All artificiality and misdirected emphasis guided by the Abhyasi's own desires and preconceived notion prove injurious-very often irrevocably. As such the visions of light, etc., are not to be artificially created or insisted upon. These may only be noted, when they do arise, without any feeling of personal attachment to any of them. The only object of personal attachment should be the Ultimate goal, viz., Realisation, which is to be firmly held in view through out; and this is to constitute the most reliable guarantee against any and every irrelevant diversion. One example of harmful misdirected emphasis, as already pointed out, is the insistence on concentration of consciousness, expected anxiously during every session of meditation practice by most Raj Yogic Abhyasis. This has played havoc in the history of Yogic Sadhana in India and elsewhere. Methods of ascetic austerities, penances and physical mortification usually applied for keeping the mind under control, do not relieve it of its misdirected trends. On the other hand, they only serve to keep the evil subdued within and it might at any time burst forth, when by chance,the control is somehow relaxed. The real solution of the problem lies, not in controlling the mind artificially by supression, restraint or mortification, but in its gradual moulding which is to relieve it of its misdirected trends. In this, and every other matter therefore, having the attitude of a sincere student, grasping and allowing everything to work and develop in a natural way, is to ensure the most speedy progress.

Generally I advise meditation on the heart at the point where you feel its beats. Meditation on other points can also be undertaken such as fixing the attention on the point of the nose or between the eye-brows, etc., but in my opinion , meditation on the heart is the easiest and most beneficial. There is great philosophy underlying meditation on the heart.

The heart is the pumping station of blood. It sends out purified blood to all parts of the body and to the smallest cells. Now we have taken the heart as the centre for meditation. The blood that runs through our system is affected. The solidity due to our own thoughts and actions begins to melt away. This is the first thing that we begin to gain from the first day by this method of meditation on the heart. It is the nucleus and creates the vibrant motion, wherever it is directed. This is the field for mind to work and this is the instrument by which we develop the discriminating faculty. The subtle force works in this place for the descent of divine energy. If somehow our thinking conjoins with it , or we train it so that it may percolate the right thing and direct it towards Reality, the problem is solved. People may ask why it is necessary to proceed with meditation.The answer is quite plain and simple,that by meditation we gather ourselves at one point so that our individual mind may leave its habit of wandering about, which it has formed . By this practice we set our individual mind on the right path because it is now metamorphosing its habits. When this is done, our thoughts naturally do not go astray. The heart is the only point, at which the connecting link between the animate and the inanimate is most clearly felt. This is the reason why meditation on heart is very useful.

Further, heart is the field for the action of mind. Mind is always as it is. It is the heart which, as the field of action of the mind, is to be set right. Hence the most appropriate point for meditation can be only that where from the current flows on, either upwards or downwards. It can only be the heart and nothing else. Trikuti( centre of the eye-brows) can also be taken for the purpose but this is not an easy job for common people as it requires more labour from the Abhyasi. It may also give birth to many complications in due course if the meditation is not properly practised by the Abhyasi.

Meditation on the naval point has no spiritual value except that it causes a tickling snesation which finally makes the mind and passion all the more powerful.

At a certain stage of the development of faith in an Abhyasi, we generally lay stress upon meditation apparently on human form. Critics may perhaps consider it suicidal to spiritual advancement. The case is not so, provided the man meditated upon is one of special calibre, who has come down from the Immaterial Absolute for spiritual training, or has attained the spiritual standard of evolution required for the purpose by supreme self-exertion.

Preliminaries to Meditation.............