Wednesday, 4 September 2013

Experiences and Obstacles During Meditation


by Swami Sivananda

In meditation, new grooves are formed in the brain and the mind moves upwards in the new spiritual grooves. When the mind becomes steady in meditation, the eyeballs also become steady. A Yogi whose mind is calm will have a steady eye. There will be no winking at all. The eyes will be lustrous, red or pure white. When you enter into very deep, silent meditation, the breath will not come out of the nostrils. There may be occasional slow movement of the lungs and the abdomen. During normal exhalation the air comes out 16 digits. When the mind gets concentrated, it will become less and less. It will come to 15 then 14, 13, 12, 10, 8 and so on. From the nature of the breathing, you can infer the degree of concentration of an aspirant. Watch the breath very carefully.

Man tries to grasp the abstract through forms. After the mind has been purified, an abstract image is formed in the purified mind by Sravana (listening to spiritual discourses and holy scriptures) and Brahma-Chintana. This abstract image melts later on into deep Nididhyasana. What is left behind is Chinmatra or Kevala Asti (pure Existence alone).
In Nididhyasana or profound and continued meditation, thinking ceases. There is only one idea of "Aham Brahmasmi." When this idea also is given up, Nirvikalpa Samadhi or Sahaja Advaita-Nishtha ensues. Just as salt melts in water, the Sattvic mind melts in silence in Brahman-its Adhishthana (substratum).


Various persons get various spiritual experiences. There cannot be a common experience for all. It depends upon the temperament, mode of Sadhana, place of concentration and various other factors. Some hear melodious sounds in the ears. Some see lights. Some get Ananda (spiritual bliss). Some get both Prakasa and Ananda. During meditation, you may experience that you are rising from your seat. Some experience that they fly in the air.


The Divine light comes not through open doors, but only through narrow slits. The aspirant sees the Divine Ray as a sunbeam passing through a chick into a dark room. It is like a 'flash of lightning.' This sudden illumination chokes all sounds of words. The aspirant is spell-bound in ecstasy and awe. He trembles with love and awe, just as Arjuna did when he had the Virat-Visvarupa-Darsana of Lord Krishna. So bright and glorious is the Light environing the Divine that the initiate is dazzled and bewildered.
During meditation, the colour of lights that you see varies according to the Tattva that flows through the nostrils. If there is Agni-Tattva, you will see red-coloured lights. If Akasa-Tattva flows, you will have blue-coloured lights. If Apas-Tattva (water) prevails, you will see white-coloured lights. If there is Prithvi-Tattva, you will have yellow lights. If there is Vayu-Tattva, you will see black colour. You can change the Tattva by various ways. But the best way is by thought. "As you think, so you also become." When the Agni-Tattva flows, think intently of Apas-Tattva. Apas-Tattva will begin to flow soon.


During meditation, you get rapture or ecstasy. It is of five kinds viz., the lesser thrill, momentary rapture, flooding rapture, transporting rapture and all-pervading rapture. The lesser thrill is only able to raise the hairs of the body (like the goose skin). The momentary rapture is like the productions of lightning, moment by moment. Like waves breaking on the seashore, the flooding rapture descends rapidly on the body and breaks. Transporting rapture is strong and lifts the body up to the extent of launching it into the air. When the all-pervading rapture arises, the whole body is completely surcharged, blown like a full-bladder.


Aspirants are eager to get spiritual experiences soon. As soon as they get them, they are afraid. They are awfully alarmed when they go above the body-consciousness. They entertain a passing wonder whether they will come back again or not. Why should they be afraid at all? It does not matter much whether they return to body-consciousness or not. All our attempts are mainly directed towards getting over this body-consciousness. We are used to certain limitations. When these limitations suddenly drop away, we feel that there is no definite base left to stand upon. That is the reason why we are afraid when we go above the body-consciousness. That is a novel experience. Courage is needed. Bravery is an indispensable requisite. Sruti says, "Nayam-atma balahinena labhyah-This Atman can hardly be attained by weak (timid) persons." All sorts of forces have to be encountered on the way. A dacoit or an anarchist can easily realise God, because he is fearless. A push in the right direction is only necessary for him. How Jagai and Madhai, rogues of the first water, became very good saints! They pelted stones at Nityananda, the disciple of Lord Gouranga. Nityananda won them by pure divine love. Dacoit Ratnakara became Sage Valmiki.


Sometimes, bad spirits will trouble you. They may have ugly, fierce faces with long teeth. Drive them with your strong will. Give the word of command: "Get out." They will go away. They are vampires. They are elementals. They will not do any harm to the Sadhakas. Your courage will be tested here. If you are timid, you cannot march further. Draw power and courage from the Atman within, the inexhaustible Source (Avyaya). You will come across very good spirits also. They will help you a lot in your onward march.
There is a kind of vision one occasionally gets during meditation. You may behold a dazzling light with abrupt motion. You may behold a head of marvellous form, of the colour of a flame, red as fire and very awful to look at. It has three wings of marvellous length and breadth, white as a dazzling cloud. At times they would beat terribly and again would be still. The head never utters a word, but remains altogether still. Now and again, there is beating with its extended wings.
During meditation, some of the visions that you see are your own materialised thoughts, while some others are real, objective visions.


If you get experiences of the glimpses of Self during intense meditation, if you see a blazing light during meditation and if you get spiritual visions of angels, archangels, Rishis, Munis, Devatas and any other extraordinary spiritual experiences, do not fall back in terror. Do not mistake them for phantoms. Do not give up the Sadhana. Plod on. Persevere diligently. Break veil after veil.
If there is any error in Sadhana (meditation), at once consult the senior Sannyasins or realised souls and remove the mistake. If your general health is sound, if you are cheerful, happy and strong, physically and mentally, if the mind is peaceful and unruffled, if you get Ananda in meditation and if your will is growing strong, pure and irresistible, think that you are improving in meditation and everything is going all right.
March on boldly. Do not look back. Cross the intense void and darkness. Pierce the layer of Moha. Melt the subtle Ahankara now. Svarupa will shine by itself. You will experience the Turiya (Arudha state).


Obstacles to meditation are really from within. Environments are from within; you create your own environments. Try to be happy in whatever situation you are placed. Do not complain. Bear sufferings. You can conquer Nature. Maya is Tuchha (nothing) or Alpa (small or non-entity) for a Brahma-Jnani.
The obstacles to meditation are only from within. Sleepiness, passions, confused state of the mind, Manorajya (building castles in the air) are the chief obstacles that stand in the way of fixing the mind on God or Brahman. The five hindrances to meditation, viz., sense-desire, ill-will, sloth-torpor, flurry-worry and perplexity should be removed. For, when these are not removed, meditation cannot arise. The mind that lusts after many things through sense-desire is not concentrated on one object; or being overcome by sense-desire, it does not enter upon the progress of meditation in order to put away the sensuous element. The mind that is harassed by ill-will concerning an object does not proceed at once. The mind that is overcome by sloth and torpor is unwieldy. Obsessed by worry and flurry, it does not repose, but flirts about. Struck by perplexity, it does not go on the path that leads to the attainment of meditation and Samadhi. Obstacles to meditation are thus really from within. They are not from without. Train the mind properly.
Laya (sleep), Vikshepa (tossing of mind from one object to another), Kashaya (memory of sensual pleasures) and hidden Vasanas and Rasasvada (the happiness derived from Savikalpa Samadhi) are four stumbling blocks in meditation.


When the mind has been withdrawn from objects through Vairagya and Uparati, do not allow it to go into sleep or Manorajya (fancies and wild imagination). When you constantly contemplate on the meaning of the Mahavakya 'Aham Brahmasmi' or 'Tat Tvam Asi' through the process of Mahavakyanusandhana, all the Vishayas (seeing, hearing, touching, tasting and smelling) will stop. But, owing to the force of Samskaras, Manorajya (building castles in the air) will continue. Mind builds castles in the air. This is termed Manoratha in Sanskrit. This is a serious obstacle to meditation. It should be stopped by Vichara. Sometimes, during the course of meditation, the mind suddenly slips into its old grooves for sleeping. People think that they are meditating, while they are actually sleeping. A mixture of drowsiness (Tandri) and Manorajya (building castles in the air, reverie) is mistaken by aspirants for deep meditation and Samadhi. The mind appears to be established in concentration and free from Vikshepa (distraction). This is a mistake. Alasya and Stabdhata (stupefaction arising from fear or wonder, mental restlessness and mental depression) are other disturbing factors in meditation.
Closely watch the mind. Make it Ekagra (one-pointed) and allow it to rest on the Svarupa Brahman). Be thoughtful, careful and vigilant. Stand up for ten minutes and dash cold water on the face and head, if drowsiness comes in. Remove the two serious obstacles of Tandri and Manorajya by Vichara, Pranayama and light, Sattvic diet. Tandri and Alasya are removed by Pranayama, Sirshasana, Sarvangasana and Mayurasana and light, Sattvic diet. Find out the disturbing causes and remove them. Avoid the company of those whom your mind dislikes. Do not argue. Do not contradict. Do not try to convince persons who are unreasonable and undeveloped. Talk little. Observe Mouna. Live alone. In this way, you can avoid all sorts of excitements. Have constant Satsanga. Study elevating books such as the Yogavasishtha, the Upanishads, etc. Have Brahma-Bhavana. Repeat OM with meaning and feeling. All depressing thoughts will melt away.
If you are alert and if by protracted efforts and incessant, vigilant Svarupa-Chintana (meditation on Brahman), you get over the obstacles of sleep, Manorajya, etc., the steady Brahmakara Vritti and Brahma-Jnana will dawn in no time. Ajnana will vanish. You will be established in Sahaja Paramananda state. All Sanchita (accumulated) Karmas will be burnt up in the fire of wisdom.


Various sorts of fantastic dreams trouble some aspirants very much. Sometimes, there is a mixture of meditation and dreams. The presence of dreams denotes that you are not yet well-established in deep meditation, that you have not removed Vikshepa (tossing of the mind) and that you have not done constant, intense Sadhana. As the phenomenon of dreams is very peculiar and inexplicable, it is very difficult to control dreams unless you wipe out all the Samskaras in the Karana Sarira (causal body) and control all thoughts. As you grow in purity, Viveka and concentration, dreams will decrease.


Very often, depression comes in meditation in neophytes owing to previous Samskaras, influence of astral entities, evil spirits, bad company, cloudy days, bad stomach owing to indigestion and loaded bowels in constipation. It must be removed quickly by cheerful thoughts, a brisk walk, singing, laughing, prayer, Pranayama, etc.


Scents, soft beds, novel-reading, dramas, theatres, cinemas, vulgar music, dancing, flowers, company of women, Rajasic diet-all these excite passions and cause disturbance of the mind. Too much salt, too much chillies, too much sweets cause intense thirst and disturb meditation. Too much talking, too much walking and too much mixing disturb the mind in meditation.
Impulses disturb meditation. All obscure subconscious impulses should be controlled by the intellect and will. Sex-impulse and ambition are two real disturbing factors in meditation. They carry on guerilla warfare. They attack the Sadhakas again and again. They appear to be thinned out for some time. They get revived often. They should be extirpated by great efforts, Vichara, Viveka (power of discrimination between Atman and Anatman, Self and non-Self) and Sivoham-Bhavana.
It is the sound that sets the mind in motion. It is the sound that makes the mind to think. Sound disturbs the mind a great deal in meditation. A sound with meaning disturbs more than a sound without meaning. A continuous sound as the silent murmur of a river is not so disturbing as an abrupt, sudden, sharp, broken sound. The mind does not feel a sound when it is used to it. You feel only when the clock stops.


Tushnimbhuta Avastha is a quiet state of the mind wherein there is neither attraction nor repulsion for objects for a short time. It occurs in the Jagrat state. It is a neutral state of the mind. It is an obstacle to meditation. It should be avoided. It is mistaken by ignorant Sadhakas for Samadhi.


Kashaya means colouring. Raga, Dvesha and Moha are the Kashaya or colouring of the mind. Kashaya is the subtle influence in the mind produced by enjoyment and left there to fructify in time to come and distract the mind from Samadhi. This is a serious obstacle to meditation. It does not allow the Sadhaka to enter into Samadhi-Nishtha. It induces the subtle memory of pleasures enjoyed. It is hidden Vasana. From the Samskara, Vasana originates. Samskara is the cause and Vasana is the effect. It is a kind of Mala (impurity of mind). Constant Vichara coupled with Brahma-Bhavana is the only potent remedy to eradicate this dire malady Kashaya.


During meditation, when your mind is more Sattvic, you will be inspired. The mind will be composing fine poems and solving some problems of life. Stamp out these Sattvic Vrittis also. This is all dissipation of mental energy. Soar higher and higher to Atman only.


Even the happiness of Savikalpa Samadhi is an obstacle, because it prevents you from entering into the Nirvikalpa state. It produces false Tushti (contentment) and you stop your further Sadhana.
The mind should be freed from all these obstacles. Then only will you enter into pure Advaita Nirvikalpa state. Vichara and Brahma-Bhavana are the only helps to attain this highest state.


He who meditates is not able to work. He who works is not able to meditate. This is not balance. This is not equanimity. The two principles, meditation and action, must be well-balanced. You must be able, if you are ready to follow the divine injunction, to take up whatever work you are given-even a stupendous work-and leave it the next day, with the same quietness with which you took it up and without feeling that the responsibility is yours. You must be able to work hard in the world with tremendous force and, when the work is over, you must be able to shut yourself up in a cave as an absolute recluse for a long time with great peace of mind. That is balance, that is real strength. Then only you have gone beyond the qualities (Gunatita). "He, O Pandava, who hateth not radiance (Sattva) nor outgoing energy (work), nor even sloth and slumber (Moha) when present, nor longeth after them when absent-he is said to have crossed over the qualities" (Gita, XIV-22).
When you advance in the spiritual practice, it will be very difficult for you to do meditation and office work at the same time, because the mind will undergo double strain. Those who practise meditation will find that they are more sensitive than the people who do not meditate and, because of that, the strain on the physical body is enormous. The mind works in different grooves and channels with different Samskaras during meditation. It finds it very difficult to adjust to different kinds of uncongenial activities. As soon as it comes down from the meditation, it gropes in darkness. It gets bewildered and puzzled. The Prana (energy) which moves inward in different grooves and channels and which is subtle during the meditation has to move in new, different channels during worldly activities. It becomes very gross during work. It has to work in different grooves and channels. When you again sit for meditation in the evening, you will have to struggle hard to wipe out the newly acquired Samskaras you have gathered during the course of the day and get calm and one-pointedness of mind. This struggle sometimes brings in headache.
It behoves, therefore, that advanced Grihastha Yogic students (householders) will have to stop all the worldly activities when they advance in meditation, if they desire to progress further. They themselves will be forced to give up all work, if they are really sincere. Work is a hindrance in meditation for advanced students. That is the reason why Lord Krishna says in the Gita, "For a sage who is seeking Yoga, action is called the means; for the same sage who is enthroned in Yoga (state of Yogarudha), serenity (Sama) is called the means." Then, work and meditation become incompatible like acid and alkali or fire and water or light and darkness.


Some practise meditation for a period of 15 years and yet they have not made any real progress at all. Why? This is due to lack of earnestness, Vairagya, keen longing for liberation and intense, constant Sadhana. There is always a complaint amongst the aspirants, "I am meditating for the last 12 years. I have not made any improvement. I have no realisation." Why is it so? What is the reason? They have not plunged themselves in deep meditation into the innermost recesses of their hearts. They have not properly assimilated and saturated the mind with the thoughts of God. They have not done regular, systematic Sadhana. They have not disciplined the Indriyas perfectly. They have not collected all the outgoing rays of the mind. They have not made the self-determination, "I will realise this very second." They have not given the full 100% of the mind or 16 annas of the mind-their full mind-to God. They have not kept an increasing flow of Divine Consciousness like the flow of oil (Tailadharavat).
You will have to note very carefully whether you remain stationary in the spiritual path even after many years of spiritual practice or whether you are progressing. Sometimes, you may go downwards also, if you are not very vigilant and careful, if your Vairagya wanes and if you are slack in meditation. Reaction may set in.
Just as the man who foolishly run after two rabbits will not catch hold of any one of them, so also a meditator who runs after two conflicting thoughts will not get success in any one of the two thoughts. If he has divine thoughts for ten minutes and then worldly conflicting thoughts for the next ten minutes, he will not succeed in anything, in getting at the Divine Consciousness. You must run after one rabbit only with vigour, strength and one-pointedness. You are sure to catch it. You must have only divine thoughts at all times. Then you are sure to realise God soon.
You must not be too hasty in longing for the fruits at once, when you take to meditation. Haste makes waste. A young lady perambulated an Asvattha tree (Filicus religiosa) 108 times for getting an offspring and immediately touched her abdomen to see whether there was a child or not. It is simply foolishness. She will have to wait for some months. Even so, if those who read works dealing with Atma-Jnana and who do take delight therein will not be hasty in longing for the fruits at once, but will meditate regularly and gradually upon them, then the mind will, by degrees, be ripened and, in the end, the endless Atman will be reached; and they will get Atmasakshatkara (Self-realisation).
You will have to exert in the beginning to get an equilibrium of mind. Later on, you will have a habitual balanced state of mind. So is the case with meditation. After some years of practice, meditation becomes habitual.


Just as you saturate water with salt or sugar, you will have to saturate the mind with thoughts of God and Brahman, with divine glory, Divine Presence with sublime soul-awakening spiritual thoughts. Then only you will always be established in the Divine Consciousness. Before saturating the mind with thoughts of Brahman, you will have to assimilate the divine ideas first. Assimilation first and then saturation. Then comes realisation, at once, without a moment's delay. Remember the triplet always: "Assimilation-Saturation-Realisation."
Free yourself from the base thoughts of the mind, the various useless Sankalpas (imaginations). Just as you render the turbid water pure by the addition of clearing nut (strychnos potatorum), so also you will have to make the turbid mind, filled with Vasanas and false Sankalpas, pure by Brahma-Chintana (thinking and reflecting on the Absolute). If the mind constantly dwells on sensual objects, the conception of the reality of the universe will surely increase. If the mind ceaselessly thinks of Atman (Absolute), the world appears like a dream. Mark the word "ceaseless." This is important. Then only there will be true illumination. Then only there will be dawn of spiritual knowledge. The Jnana-Surya (the Sun of Knowledge) will rise in the firmament of Chidakasa (knowledge-space).
You will find very often these terms in the Gita: "Ananyachetah" "Matchittah" "Nityayuktah" "Manmanah" "Ekagramanah" "Sarvabhavah." These terms connote that you will have to give your full mind, entire 100% mind to God. Then only you will have Self-realisation. Even if one ray of mind runs outside, it is impossible to attain God-consciousness.

It is the actions of the mind that are truly termed Karmas. True liberation results from the disenthralment of the mind. Those who have freed themselves from the fluctuation of their minds come into possession of the supreme Nishtha (meditation). Should the mind be purged of all its impurities, then it will become very calm and all the worldly delusion, with its births and deaths, will be soon destroyed.
Mind exists on account of "I." "I" exists on account of mind. "I" is only an idea in the mind. "Mind" and "I" are identical. If "I" vanishes, mind will also vanish; and if mind vanishes, "I" will vanish. Destroy the mind through Tattva-Jnana. Destroy the "I" through "Aham Brahmasmi Bhavana," through constant and intense Nididhyasana. When mind vanishes or thoughts cease, Nama-Rupa will cease to exist and the Goal is reached.

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Other aspects on meditation by Swami Sivananda

Thursday, 1 August 2013

Harjit Chitavni Part Three

Copyright August 2010 Sant Harjit Singh Sandhu -
Dear Readers,
The following is the paraphrased translation of "Harjit Chitavni -
Part Three", and which can be found on Vimeo at:
When you arrive at Vimeo, the password is BFF.  Please be mindful that
they are intended for sincere Adhikaris (persons with sincere interest
in the themes).
Baba Faqir is, essentially, basing His Satsangs on the Sant Kabir
phrases that are sung by an attending Satsangi.
The following text is highly paraphrased and touching on the
highlights of what He speaks about.
Das & Peace,
Harjit Chitavni – Part Three
Editor’s note:  No times were written down for some time in this
video, as I didn’t know I would, ultimately, be taking comprehensive
notes, and didn’t think of the tracking the time initially.  We worked
on this video first.
So, until times appear, the transcribed and paraphrased text will be
separated by paragraphs.
Start of Part Three –
Good karma and bad karma – the entire burden of good and bad karma,
goes with us when we drop our physical bodies.
There was a man who was an astrologer.  A spiritual guide told him the
big tumor on his back was because of a one hundred dollar debt from a
past life.  The man had borrowed the money from someone, and never
bothered to re-pay it.
The spiritual guide then tells the astrologer that he would find a man
in the city of Lahore, who was studying medical science and whose
first name would start with the letter ‘A’, and conveyed, as well, the
date he would find this specific man.  And when he found this man, he
was to give to him one hundred dollars.  When he did, his past life
debt for the same amount would be considered paid.
Later, in the city of Lahore, the astrologer finds a man studying to
be a family doctor, and who is named Agyaram.  He explains what his
spiritual advisor told him and pays Agyaram one hundred dollars.
The medical student then applies a lotion to the tumor on the
astrologer’s back.  In a mere two days time, the tumor vanished.
But then the astrologer felt he owed for the treatment itself, since
the debt originally wasn’t in relation to any kind of exchange.  He
didn’t have any money, so he cast a horoscope for the medical
student.  And the medical student, Agyaram, found the horoscope to be
quite valid and true to events thereafter.
Like small children who start stealing early in life and in contrast
to an opposite case, for example, children who are born saints…
whatever you do in your life, good and bad, goes with you when you
translate from the physical plane.
I didn’t acquire this knowledge from any books, or from someone else’s
words.  It is my own experience.
About six months back, I had a dream.  I was given food in the dream,
which had meat in it.  When I woke up, I thought about the fact that I
don’t eat meat or eggs, so why would I experience such a dream?
I soon understood that one time, in the 1920’s, I was going to Bhagdad
on a train.  I told the housekeeper that I was vegetarian, so I should
only be served vegetarian food.  The man brought a plate that had
vegetables and beans (dhaal) for me.  But the beans had fish mixed in
it.  I asked why was there fish in my food when I had asked for
vegetarian food?  The man answered, “We consider fish as vegetarian
I reacted in anger and threw the food on the floor.  Fifty years
later, I had a dream that was a result of that anger.
There is a very famous saying, “Marriages are made in heaven.”  It is
true.  Whomever is your wife, husband, or family, were related to you
in a past life.
10:36 –
A father in Dehli was unable to provide much dowry for his daughter,
and he was quite worried about this fact.  But one day the daughter
had a dream that a wealthy man would arrive from the U.S.A., and while
he was in Amritsar, he would read an advertisement in the paper, one
the Delhi father had placed regarding his daughter.  And the man would
very much like what he read of the woman described and he would arrive
in Dehli to ask for her hand in marriage.
After this did, in fact, take place, the wealthy man soon informed his
parents of his desire to marry the young woman.  But the parents,
despite the fact that their son was wealthy, insisted on asking for a
dowry.  And when the father admitted that he had no dowry for his
daughter, the parents said they would not approve the wedding.
The wealthy man then appealed to me (Baba Faqir) for advice.  I told
the man to go to the Dehli court, marry the young woman, and bypass
any wedding ceremonies.  And that he should then take her with him
back to the U.S.A.
When his parents heard who had given him this advice, they capitulated
and decided that they approved of his marriage to the young woman,
after all.
The young woman the wealthy, Amritsar man married was, also, his wife
in a past life.  This life is greatly determined by our karma from a
past life.  Sant Kabir has said so, as well.
If you want freedom from this whole process of re-birth, the only way
is to leave all these relationships.  Freedom is moksha.
12:25 –
The singer sings Kabir phrases and Baba Faqir says he will now
describe how we can have Moksha.
14:00 –
Baba Faqir points at his third eye as he starts to speak:   This whole
world is a kind of sea.  A True Guru is one that helps you get out of
the sea of karmas, re-birth, etc.
17:15 –
Baba Faqir then, generally, describes the allegory of ‘Hanging in the
Gallows’:   If a person has only a rope around his/her neck, and kicks
the stool out from underneath his/her feet, the person has no support
but the rope itself.  This is the way a person ‘obtains’ Moksha.
Dropping all supports of mind when meditating, for example.
19:50 –
The way to your True Home is to leave all supports of relationships
and find a True Living Guru.  She or He will show you the path to
reach your True Home.
22:24 –
To go to your True Home, leave all supports and have only one support
– the rope that will hang you.  You need stairs to get to the rope and
your Guru-Dev vehicle is the stairs that you climb to reach the rope.
(Editor’s note:  It is highly hoped that inserting this isn’t
necessary, but in case anyone should desire to take this literally,
such a thing would never  take you to your True Home and only cause
the opposite case.  Guaranteed, it would only cause the opposite
case.  Please be sensible when reading this kind of allegory, and
realize that no reaction to it, at all, other than understanding what
it actually means, is a good sign of even-mindedness, and truly
attenuated attraction-aversion).
26:00 –
All the people in this world are stuck in their bodies and not coming
to the state where they can find Truth.  The reasons for this is
because of the will to survive, the will to be married, have children,
succeed in life, etc.
(Editor’s note:  In the above paragraph, Baba Faqir is describing the
constantly flowing, outwardly directed energy that so often prevents
us from truly internalizing.  That’s why for meditation purposes, He
describes the general ‘Hanging in the Gallows’ approach – in order to
impress the meditating soul that it is the reverse of all those
energies we are seeking to enhance in meditation, without ever
literalizing any harm, whatsoever, to the human body, or it’s ability
to allow us to perform all duties and functions at optimum
31:47 –
There is a Friend who calls to you, pulls you from your body to your
True Home, and that is the Shabad.  Some call it Wahe Guru, OM, Holy
Spirit, The Father, Christ, HU, Allah, etc.
32:51 –
To go into this path, is very tough.  It is not easy.  There are very
few people walking this path (the one of seeking True Emancipation).
How to make it easier?  To make it easier, you should have a True
Living Guru-Dev vehicle.
33:42 –
How will Shabad help you following the path?  Wahe Guru, Ram,
Radhasoami (or whatever your chosen mantra is) – recite silently all
the time in your mind.  This is worshipping Shabad all the time in
your mind.
34:18 –
When you do this, you will eventually forget that you are in a body.
34:54 –
In performing this (Simran), we forget we are in a body.  Concentrate
on the Word, the path – prevent mind from seeing dreams and
concentrate on Shabad.
34:57 –
Never treat your Guru-Dev vehicle as a human being.  Just consider Him
as a Guru.  When a child sees his Mother, Father, sister, brother, or
any other relation, he sees entities with which he has a relationship
and he sees ‘specifics’.  But always see your Guru as a Guru.
35:50 –
An alcoholic enjoys alcohol because it stops his mind from roaming,
here, there, everywhere.  That’s how we should enjoy worshipping the
Shabad.  In a way that absorbs our mind and eventually prevents it
from roaming.
36:57 –
(More singing of Sant Kabir phrases, to which Baba Faqir responds) –
Sant Kabir says there is a force that brings us here, one that takes
us up to that place, and a force that will keep us up there.

40:04 –
The state of mind from ‘there to here’ is our desires.  It is our
desires which brought us here.  The Shabad will take us back there.
40:06 –
Your  True God is your Shabad.  What is your True Home? It is when you
forget yourself and become absorbed into that Shabad.  That state is
very tough.  It can come after three months, three days, fifteen
days.  The maximum amount of time I have been able to stay there to
date is one and a half minutes.
Another example of absorbed is this:   when you put sugar in milk,
there is no more sugar crystals.  They blend with the milk.  In a
similar way, we become absorbed in Shabad.
42:17 –
In that state, you forget yourself – in the absorbed state.  There is
nothing within you in the absorbed state.  Ego finishes – ‘I’
finishes.  (Ahamkara finishes).
42:59 –
The person who ‘obtains’ that state – for him or her, the whole
process of re-birth finishes.  Who ‘obtains’ this?  The person who
worships Shabad with true love and devotion.
How is a person born?  Inside the womb of his mother.  A seed of the
father goes into the womb.  How does the seed form in the father?
Because he has food.  Semen grows because he has food.  Food grows
because of sunlight rays.  The body is actually transformed sunlight.
End of “Harjit Chitavni – Part Three”.

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Harjit Chitavni Part One

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Copyright August 2010 Sant Harjit Singh Sandhu -
Dear Readers,
The following is the paraphrased translation of "Harjit Chitavni -
Part One", and which can be found on Vimeo at:
When you arrive at Vimeo, the password is BFF.  Please be mindful that
they are intended for sincere Adhikaris (persons with sincere interest
in the themes).
Baba Faqir is, essentially, basing His Satsangs on the Sant Kabir
phrases that are being sung by an attending Satsangi.
The following text is highly paraphrased and touching on the
highlights of what He speaks about.
Das & Peace,

00:00 –
What is bhajan?  It is Simran.  What, exactly, is Simran?  It isn’t
three stripes on forehead and it isn’t mala beads.
00:40 –
You will find sadhus who fast and seem to worship God – but they
aren’t performing bhajan.  Bhajan isn’t outer accouterments and
03:01 –
Simran is bhajan – but Simran isn’t complete until you have in your
mind what you are worshipping.
04:47 –
 I (Baba Faqir) was roaming in the jungle and I met a sadhu.  I don’t
know if the sadhu actually existed or was a creation of my mind.  The
sadhu asked of me, “Why are you roaming?”  I replied that I
wanted to meet Ram (God).  The sadhu said, “Your God is already
here.”  Then the sadhu just gave me to Sant Mat.
When I read Sant Kabir’s writings, I saw that He criticized all other
Mats (paths).  And during this time I swore that I would walk on the
Sant Mat path with all of my heart.  And whatever knowledge I gained,
I would tell the public.
04:31 –
My preceptor, Data Dayal Maharishi Shiv Brat Lal Ji, gave me three
04:39 –
The first duty was, “Whoever is not happy in this world, you must hug
him and take him to the Guru.
People are not very happy, and you need to show them the Light and
take them to the Guru.”
5:00 –
The second duty was stated to be, “You are here for the sole purpose
to do well for people and help people walk in the path of Guru – you
are not an extraordinary man, and your main purpose is to pass on the
Light of Guru to the entire world.”
The third duty was stated to be, “To give Satsangs and give people
prasad so their problems in life would be solved.”
I don’t charge any money for Satsangs.  In my will I wrote that the
temple, and my own house, are properties to which I don’t have any
rights, nor do my children have any rights to those properties.
Also described in this section – People came to me and said, “Babaji,
give me prasad so we can have children.”  And many people then had
7:18 –
I gave a woman from Indore prasad in the form of a mango.  She
eventually took it, and her child, to a doctor and told the doctor,
who had once told her that she would never have children, “I received
this prasad from Babaji and this is the child I have since birthed.”
08:05 –
Even though prasad worked for many who had been childless, it didn’t
work when I did the same for my own daughter.  So, it is your own
faith and your luck that, ultimately, ‘causes’ the prasad to be
12:56 –
When people come to Satsang, they don’t come to learn Guru’s Path, or
to reach their True Home – they come to get rid of problems, they come
for prasad and the like.  They’re not coming for Emancipation.  So,
Kabir is saying, “The True Home is very good.  But people only go
there when they are very devoted.”
14:28 –
People come to Satsangs and Gurus to ask for something – but you won’t
find your true path, or Guru, until you come to give.  I used to give
whatever I had to my guru.
14:38 –
You’ll find your true Guru in the Satsang.  Your true guru will be
sitting with you in the Satsang.
17:04 –
There are Sikhs present.  I always ask Sikhs a question.  I tell them
they are betraying Guru Nanak.  They have asked, “How?”  I have
answered, “You have no enemies, no friends, says Guru Nanak, and yet
you are fighting everyone.”  Also, if you say that Guru Nanak was Guru
of Sikhs, that statement is wrong.  He was a Guru of entire mankind.
20:13 –
I am a bubble of that Supermost Consciousness.  If I was, personally,
that Supermost Consciousness, I could cure the entire world, any self-
disease or other’s disease, and most probably would.  Kabir, too,
wasn’t able to cure his own disease, so he wasn’t, personally, that
Supermost Consciousness.  (Editor’s note :  Conclusion – the most any
of us as a human can be, is a bubble of the Supermost Consciousness).
22:55 –
When you’re sleeping and you have some bad dreams, you get scared and
wake up.  You don’t have control of dreams.  These dreams are all
previous lives and things that have happened to you.  So, you should
control your activities during the day – life, in general – because
all these activities will go with you.
25:34 –
One of my friend’s son lived in Iraq.  The son was thinking about me
and he seemed to instinctually know that my wife had translated from
the earth.  He queried his father about that instinct and his father
confirmed that it was true. (This occurred in the year 1935).
To work and become a Guru is a very tough job.  People always think
about you, and whatever the Guru is thinking about will go into your
26:38 –
Appearing to speak directly to Sant Harjit – “You spent money on my
fare from Delhi, to London, and back to Delhi, so it is my duty to
tell honestly of my experiences.”
Sant Mat is not for people who go to Satsang and ask for things –
things to fix their life.
27:53 –
Whatever things you do, you should think about them.  Whenever you
plan to have a child, think about the child.  If the parents are drunk
when they conceive a child, how can they expect to have a happy child,
or a child that will be of benefit to the society, as well?
I have written a motto in my temple:  Mothers are the maker of the
nation.  Leaders don’t build nations, mothers build nations.
When the child is in the mother’s stomach, whatever thoughts the
mother has, goes directly to the child – that is why mothers make the
29:27 –
Akhar was once emperor of the Moghul empire.  When he was in the womb,
his mother used to draw maps on paper and proclaim that her son would
be ruler of the entire land.  And, eventually, he was ruler of the
entire land.
30:11 –
My father was a constable of the railway station.  My mother used to
go to the railway station and look at the constables dressed up very
nicely in their suits.  She dreamed when she had a son, he would be a
railway station constable dressed up in a very nice suit, too.  And I
did become a constable of a railway station.
31:25 –
There is the example of Arjun in the Bhagavad Gita story.  Arjun
listened to eleven Satsangs, and he still went to hell.  Until you
practice the things you hear in Satsang, the Satsang won’t help you.
People read books, but reading won’t cause the ultimate help.
In England, I visited Hindus homes where they all ate beef.  I asked,
“You are Hindu and yet you still eat beef?”  Bad thoughts passed to
child from what the mother ate – that’s why their children ate meat.
34:08 –
I had a Sikh friend who frequently told me about his troublesome
wife.  When he would arrive home from work, his wife would frequently
complain of stomach aches, so she didn’t have to cook dinner, and this
would cause her husband to have to prepare the dinner.  And she was
faking the stomach aches.  I told the friend she is not doing good and
one day she would be punished by God for her troublemaking, and she
would lose her son.
One day my friend came to me and told me that his son had died of
pneumonia.  And I told him that it was because of his wife that his
son had died.
36:43 –
The same friend was eventually blessed with the birth of a daughter.
But the infant cried non-stop.  The doctor said the child appeared to
be perfectly fine, and that maybe during her birth something was
wrong, and she was still crying in response.
On further questioning, my friend revealed that a nanny had been
present since the child’s birth, and that two days before the child
was born, the nanny’s brother had died.  The nanny had been crying
since learning of her brother’s death, and I told him that the child
was crying in response to the nanny’s emotional state, as well.
39:55 –
There was an experiment once performed by doctors.  They placed dying
patients on a large scale and then would measure how much weight
appeared to be lost when the patient passed away.  And they eventually
recorded various numbers – five grams, twenty grams, etc.  But the
soul doesn’t have any weight.  What really happened is the heaviness
of the person’s thoughts vanished when the person passed away.
S/He would be thinking of family, or the Guru’s physical frame, the
temple, etc.  The more s/he thought about physically embodied
entities, the more heavy becomes the encumbered soul, even though of
itself, the soul is weightless.
A soul encumbered with many, or intense, physically embodied thoughts,
concerns, etc., is, for a time, captured by the earth’s gravitational
pull.  The force of the earth’s gravitation won’t let go of the soul.
40:44 –
A dying person may have given a lot of donations, or worshipped God.
But if s/he’s loving his Guru’s physical frame, or the temple where s/
he worshipped, then his soul won’t leave that area very immediately.
Mentions the Beas Gurus, Sant Kirpal Singh and Nirankari Gurus –
mentions He doesn’t agree with some of the philosophies purported by
these Gurus.
People who donate money to Gurus for good, often think they’ll get
something good in return.  Always do good wherever you can, but don’t
have expectations.  If you expect fruits, you will have to be re-born
to reap the fruits.
End of video “Harjit Chitavni – Part One”

Harjit Chitavni Part Two

Copyright August 2010 Sant Harjit Singh Sandhu -

Dear Readers,
The following is the paraphrased translation of "Harjit Chitavni -
Part Two", and which can be found on Vimeo at:
When you arrive at Vimeo, the password is BFF.  Please be mindful that
they are intended for sincere Adhikaris (persons with sincere interest
in the themes).
Baba Faqir is, essentially, basing His Satsangs on the Sant Kabir
phrases that are sung by an attending Satsangi.
The following text is highly paraphrased and touching on the
highlights of what He speaks about.
Das & Peace,
Harjit Chitavani – Part 2
00:00 -
Most of the people of the world pray to God and worship the Creator,
but when it comes to Sant Mat, you have to worship the Sant. (Editor's
note:  In Baba Faqir's teachings this would not be the physical
embodiment of the Sant).

01:25 -
When I first heard this idea, I thought that Sants don't have any
right to make such a claim.

02:13 -
Sant Mat defines this entire world into two worlds - Kaal and Maya.
And I will now explain Kaal and Maya.
What is Kaal?  Wherever there is activity, you cannot expect peace and
harmony.  This entire world is activity, so peace and harmony doesn't
happen within it.
04:34 -
I am trying to explain Sant Mat and you are not fit for it at this
time.  And I wasn't either.  But you will be fit for it later.
Let's compare the entire world to a battery.  Then we can say that the
world is formed of three things.  One is resistance, the other is
current and the third is electro-motor-force (or the source of the
(Editor's note:  The following is taken from "Atam Gian Part 3" --
"I again turn to the example of a battery. Each circuit of a battery
carries separate currents. The source remains the same whereas the
working of each circuit and its current differs from each other. Our
physical body is a microcosm of this universe (`as brahmanda so
pinda'). This universe is controlled and governed by the Supreme
Energy, whereas our body is controlled and governed by a current of
that Supreme Energy."
05:10 -
Sant Kabir calls the source of the current (or electro-motor-force)
Anami Purush and Guru Nanak called it Akal Purush.  The world and it's
accompanying universes is a circle of Kaal, like the circuits in a
battery.  The circle of Kaal is very strange as it keeps on running
and running.
06:01 -
The world is a giant wheel of Kaal.  All people are very busy with
activities and riding this wheel of Kaal.  Even the stars, sun and
moon are busy riding in the world of Kaal.  Even the blood of the body
is busy with activity; the activity of Kaal Purush, the Creator.
07:16 -
All people are in action and they cannot expect peace.  Peace can't
come to people in action.
08:06 -
We are all riding the giant wheel.  We die and take birth on this
wheel.  And like the current continues, all the activity continues.
9:45 -
No one was saved from entering and riding within this circle, or
wheel.  Not even the Creator was lucky enough to be saved from riding
on this circle.  (Meaning, there aren't some who were spared from the
wheel, while others weren't).
11:00 -
We meet and we separate from people - that is the nature of this
12:00 -
Person may be a Saint, may be a normal (average) human being, or a
priest.  As long as s/he's in the circle of Kaal, there is no peace.
12:56 -
Here is an example - the sun's rays evaporate water from the sea,
which often forms clouds.  The clouds rain, the rain freezes, and
becomes snow.  The snow melts and eventually finds it's way back to
the sea, via rivers and such.
13:45 -
We are all seeing this - the water rising, falling, and we are
watching with open eyes.  We know what is happening, and we have no
choice but to be involved in it.
Another example is that of waste products.  Much of the food we eat
transforms to waste products, which then feeds more food products
which are growing.  And we then consume those products.  Like the
continual recycling of water, it is a constant circling, or wheel-like
process, that we see ever revolving in the Kaal Purush worlds.
15:45 -
You've called me here and I feel like it is my responsibilty to tell
you about Sant Mat.  Renowned Saints will convey senseless kinds of
things sometimes, and then you'll find an uneducated person who will
make more sense.
Overall, many people in the Kaal worlds are deeply stuck in karma.
And the behaviors they repeat make it difficult for them to ever get

End of "Harjit Chitavni - Part Two".