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Meditation is the most important feature of our
system. It is said to be different from what
other schools try to make out. Concentration
naturally follows from meditation. Other systems
insist upon concentration of the mind by
individual effort at one point or on an object.
Meditation on the other hand, is the fixing up
of our mind on a particular point in the system.
We prefer the heart. The heart is the most
important part of the human nature and it is the
pumping station of all blood to all the parts of
the body and therefore, if we meditate on the
heart, the energy that has been introduced to
the heart by the Master in Pranahuti goes to
every cell in the body and purifies the entire
system. The mind is said to have its seat in the
heart and almost all our feelings of sorrow or
joy, anxiety or calmness, are experienced in the
heart. Master says that it is better you
meditate on the heart at the point where you
feel the heartbeats. Of course, sometimes we do
feel the heart-beat and sometimes we do not. But
suppose we take up the point where the beats
are, I believe it is where you find the
functions of the pumping takes place and you
have the awareness of how it is working in the
system. Other systems try to tell us, especially
the Bhagavad Gita is quoted in this connection
as stating that you should concentrate at the
Nasagra or between the eyebrows. Some other
people also speak of concentrating on the Naval
Centre. But the Master says that concentration
or meditation on the naval centre means nothing
at all, except that it complicates tension,
whereas the concentration on the Broomadhya,
otherwise called Trikuti, requires great effort
on your part; and surely in this system, the
work of the Master is very important. The work
of the Master is to introduce the Pranahuti into
the heart. Can he do it at other points in the
body? Yes. He can. But then, without the
purification of the mind, which is usually
seated in the heart, you cannot do anything with
the whole organism. Firstly, we have set up a
series of habits of mind and the roaming of the
mind is also a habit of the mind, which has been
developed by us. It is not its usual nature. It
is not natural for the mind to run about. We are
told that it is natural for the mind to run
about and therefore, to kill the mind is very
important. That is what most of the Yogic
systems are trying to do. How to kill mind? Now,
that is not natural. Why this view then does
prevail? Because, somebody held the view that
the nature of the mind is to wander about.
Suppose we think that the nature of the mind is
to concentrate or to be fixing in the goal and
the real function of the mind is to be attracted
by a Goal because it runs after things which it
will be attracted by, suppose you can give an
adequate object or goal for it, I believe
automatically, the mind is canalized towards
that direction and it does not roam about. So,
the first thing that we have got to do is to
give the mind an adequate attractive object,
namely The Ultimate Goal, and fix the mind on
the goal. But suppose the goal is not an
attractive one, I do not think anybody will be
running after it. It will be good to show a
sugarcandy to a child, it runs after it. But
what you give should be some other thing which
is bitter. For most of us, the Ultimate Reality
is a very bitter thing. We have not made it
possible to be very attractive. So, some systems
have tried to make God the most beautiful
person, and in fact, some other people made it a
colourless one. That is why we are attracted to
more beautiful figure of God than a colourless
one. I mean the Saguna and the Nirguna. But that
is not clearly the truth about the matter. The
mind has to be firstly cut away from its roaming
to other objects and outer objects especially
and also to other goals which are not conducive
to its fuller expansion. The mind, as I said,
has its nature to become Infinite, because it is
part and parcel of the Infinite Mind. It has
become individuated, particularised, and is now
being used for the purpose of the small body or
what attracts its attention.
Now suppose we show that these little
attractions really bind the system and mind
which has been running from one object to
another for the satisfaction of the needs of the
body and connect it now with the Ultimate Being,
who is its Real Life and its Real Being, then,
the mind becomes simple, its old habits are
lost. For instance, we are all content with
staying in our own house. Outer objects do not
attract us. Why? Because we attract ourselves
and our mind is attracted to ourselves, and is
not attracted by outer objects and our mind is
not willing to move about. You may call it
sluggishness. It has become lazy but it is
certainly not interested in anything other than
its own improvement. That is why, the mind's
habits could be changed by Meditation. But can
this be done with its own effort? Here, the help
of the Master is absolutely necessary.
If the abhyasi tries to meditate on any other
part, since the preceptor is not given the
permission normally to check the habits of the
other Centres before checking up the mind, he
does not get the advantage. Suppose the
transmission is in the heart and you are
concentrating on the Bhroomadhya, really you do
not get the full effect of the transmission. You
have to put in more effort to drag the force
entering into heart to the Bhroomadhya. That
effort need not be put, and it is a little more
artificial. But if you can naturally get it when
you got that point, when you have commenced the
Yatra from the heart to the Bhroomadhya or
above, automatically transmission also comes to
that point. That is why we insist upon
meditation on the heart because you get the
cooperation of the Transmission of the Master,
who always transmits to the heart. Why? The
whole system of the mind and its habits are
broken off. And its whole attitude is reversed.
The wandering capacity or faculty is curtailed.
More and more the mind begins to dwell within.
The second point which is also insisted upon
and it is something which most of the Abhyasis
find difficult, is that we are asking the
Abhyasis to meditate on the God-Light in the
heart. Now, is there a God-light in the heart
already? yes. But it is only the lightening of
the heart and you do not see it, for it is
already covered by so much of dirt and so much
of habit. You always see things from outside
when reflected in the heart, unless you remove
all the rubbish and clean the heart. That is why
you are advised to clean your heart every day by
the small practice of imagining that you are in
the Ocean of the Bliss and the force of the
waters of the Ocean of Bliss are flowing over
through you, removing all the darkness and
disease. And if this is done, and in addition,
you also receive the transmission and meditate
on the Godly Light in your heart, then, you can
see the Light. But will it be a light in the
sense in which you see the lights? No. The light
in the heart is said to be of Dawn-colour, not
bright light. Some people say God is "Soorya
Koti Sama Prabha" ie. the light of God is
hundreds of crores of Sun's light. It is not so.
The Upanishads or the Veda says that it is a
Light that is not visible to your senses or to
your mind, and it may even be called that it is
dark. So, you do not see this kind of light. It
is of dawn colour, or a colourless thing. That
is what you feel with your Godly-light within
you. Some people, of course, describe it as "Vidyurlekha",
that is lightening like. It will be seen for a
moment, but you feel it once for all. Some
people call it a bluelight or dark-light.
Whatever it is, we are not concerned about the
nature or the light. The real thing is that when
that experience of Godly-light had the effect,
you feel your body lighter as in contrast to
heavier. You feel lighter and lighter. You do
not feel yourself heavy. It seems as if the body
has been taken away, and the whole of the heart
has been taken away, because the Light which you
have in the physical life is really heavy and it
does not make things lighter. So, that is an
ambiguous light and we therefore call it Jyoti.
Again, Jyoti is not comparable to a Sun. Jyoti
means something that has arisen within you. That
is how New Force has begun to be working in your
system from the heart. It is as it were taking a
hand in your own development, or god has come
into you. And when God comes into you, your own
burdens are taken away. So, the mind and the
whole system will be controlled. You become
'sensitive' about the vibrations that are
entering into your system. As a matter of fact,
you begin also to experience that the Divine
Vibrations could be generated in the heart. So,
you begin to develop Inner Light. Master is
assisting your system to come to life, in its
real sense of the term. Though you become dead
to the physical aspects and material aspects of
the body and mind, you become aware of the
Divine Activity that has started in the system
and so Meditation becomes very easy at that
level because it is of great interest and in a
sense, exciting. You feel that you are the Body
of the Ultimate Himself and the Ultimate has
begun to work within your mind.
But for a long time, till it becomes stable
in the system and fully established in all the
parts, the work of the Master will have to
continue. That is why Meditation naturally leads
to concentration, concentration on the function
of the divine within the system and you
experience lightness and freedom also. Calmness
settles in your system and you find that a New
Light is opened in you. In one sense, you are
dead to your past, but awakened to your future.
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