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Spiritual Discourse: Obstacles In Meditation and How to Remove Them

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  • santmat_mystic ( James )
    [Radhasoami Reality]: http://groups.yahoo.com/group/RADHASOAMI-REALITY {Radhasoami Dayal ki Daya Radhasoami Sahai: Grant Merciful Radhasoami Thy Grace and
    Message 1 of 1 , Jul 13, 2003
      [Radhasoami Reality]:
      {Radhasoami Dayal ki Daya Radhasoami Sahai:
      "Grant Merciful Radhasoami Thy Grace and Protection"}

      Spiritual Discourse: Obstacles In Meditation and How to Remove Them

      [[[Post for the Week of July 13th-19th]]]

      By Param Purush Puran Dhani Huzur Maharaj

      Some persons complain that they do not have the bliss of
      concentration during Bhajan [listening for the inner Sound during
      meditation], or that they have had no inner experiences. The reason
      is that at the time of Abhyas or devotional practice their mind is
      either engaged in worldly pursuits or desires, or that they sit in
      Bhajan soon after doing some worldly acts or ruminating about them,
      or that they are unable to know and appreciate whatever they see or
      hear internally.

      It is clear that whenever a person, at the time of Abhyas
      [meditation practice], raises in his mind the thoughts and desires
      of the worldly affairs, the currents of mind and Surat (spirit)
      would, at that time, flow towards the sense-organ concerned. As the
      mind is capable of doing one thing only at a time, and the spiritual
      bliss is only discernible higher up, or in the higher current, how
      can, therefore, the bliss or pleasure of Bhajan be had unless the
      current of the mind is turned upwards and contacts the spirituality
      of the higher plane?

      Whoever sits in Bhajan or devotional practices while thinking of
      some worldly object or after finishing some worldly work, his mind
      and spirit are then saturated with the currents of worldly desires
      at that time, and his attention and tendency would be downwards. So,
      unless he turns his attention in right earnest and sits in Bhajan
      with deep love and yearning, his mind and spirit would not be
      earnestly and wholly engaged in Bhajan and therefore no bliss would
      be perceived. In those circumstances, it is proper for him to recite
      thoughtfully some hymns of Chetawani (warning) or Virah (deep
      yearning) or Prem (love and devotion) from the Sar Bachan Poetry,
      and thus divert his attention. Then, of course, he can derive some
      bliss and pleasure in Abhyas (spiritual practices).

      There are some persons who, after knowing the secrets of heavenly
      spheres, desire that the first sphere should be open before their
      eyes immediately. Whatever glimpse they get of that region, they
      wish that it should permanently remain before them, and if they hear
      the Sound of the first stage, they do not properly appreciate it, or
      do not pay proper attention to it. For this reason, the devotional
      practices appear to them dull and insipid. The vision of the third
      Til or of Sahas-dal-kanwal [Thousand Petaled Lotus] and constant
      contact with these are not an easy affair, for these are the regions
      of the Virat Swarup or infinite expanse and Brahm. The vision of
      these regions, quickly and constantly, is rather difficult. Their
      occasional glimpse or hearing of the Bell-Sound is also a good
      indication. Gradually the Sound will become clearer and closer, and
      glimpses of the form of the deity of that region will also be
      occasionally seen.

      It is but proper for a devotee, to continue his spiritual practices
      with love and faith. It should be understood, that the object of the
      devotional practices of Sant Mat is to elevate the mind and the
      spirit, which are tied in Pinda, to Brahmanda and beyond it. If one
      fixes his mind and spirit, in Dhyan, at the first or the second
      stage, and allows them to stay there for some time, he is sure to
      experience the bliss of concentration and elevation, irrespective of
      the fact, whether he sees anything or not. Similarly, he who fixes
      his mind and spirit at the time of Dhyan and Bhajan, and gradually
      takes his spirit and mind towards the centre, from where the Sound
      is coming, he will then surely feel the bliss of Bhajan. It is,
      therefore, proper that at the time of Dhyan and Bhajan, leaving
      aside all thoughts of the world, he should fix his mind and spirit
      at the first stage. If they do descend or go astray, they should be
      drawn up and fixed there. If this is done repeatedly, the Shabd will
      become partially audible, and the Form (Rup) will also be visible to
      him, and the bliss of concentration and elevation will also be had.

      For doing all this, it is necessary to have a sincere yearning and
      longing, i. e., Virah and Prem of a lesser or greater degree. If, at
      the time of Abhyas, the mind does not come under control, then it is
      necessary to read with attention, some such hymns of Virah and Prem
      or Chetawani from Sar Bachan Poetry, as may appear to him to be more
      effective, and then he should sit again in Bhajan. If this is done,
      the condition of the mind will be changed, to a certain degree, and
      Bhajan will, more or less, be correctly performed.

      One should, often, so argue with his mind: that when it is engaged
      in worldly affairs it does not pay any attention to Parmarth [the
      Highest Truth or Spiritual Path]; why should the mind then think of
      the worldly affairs when engaged in Parmarthi pursuits? He should,
      off and on, pray at the Holy Feet of the true Supreme Being, that
      his mind may be purified, and he may be able to sit in Bhajan, with
      all his attention drawn in. A little thought will enable a devotee
      to realize that at the time of Bhajan and Dhyan, if he thinks of the
      world, he is guilty of great disrespect to the Supreme Being. As, if
      a man, while in the presence of his father or his officer, does not
      hear them or even look at them but talks to others, how then will
      they be pleased with him? Similarly the Supreme Being is also not
      pleased, and for this reason no bliss or pleasure is felt in Abhyas.

      It is, therefore, proper that if one cannot do his Abhyas for long,
      he should do it for a short while, but, as far as possible, he
      should do his Abhyas properly and with attention.
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