Mystics of the World
CHARAN SINGH ON MEDITATION
In every culture there are certain heroic individuals who transcend the religious expectations of their given society. These individual have been honorifically named such terms as saints, yogis, and sages. Generally speaking such visionaries represent the pinnacle of human evolution, stressing the need for compassion, for clear thinking, for tolerance.
Charan Singh, respectfully addressed "Maharaj Ji" or "Master" was born on December 12, 1916, in Moga, India, and died on June 1, 1990, in Dera Baba Jaimal Singh, Punjab.
He was initiated into Shabd yoga at the age of seventeen by his grandfather and guru, Sawan Singh. In October of 1951, Charan Singh was appointed the spiritual head of Radhasoami Satsang Beas by Jagat Singh, his master's successor.
For nearly forty years, Charan Singh served the needs of millions of spiritual seekers. During his tenure, he expanded the free kitchen (langar) at the Dera to feed thousands of pilgrims daily. On certain occasions close to one million people would be fed meals free of charge.
Charan also established one of the largest charitable hospitals in India, which provides free medical care to anyone, irrespective of caste, creed, or color.
Charan Singh had one of the largest followings of any spiritual teacher in the history of India. Before his death, he had initiated over one million and two hundred thousand seekers into the path of Sant Mat.
The following excerpts, which come from a series of unpublished letters by Charan Singh, focus on overcoming the desires and attachments of the lower mind and attuning one's attention to the inner sound current during daily meditation. As such this visual series reflects only a small aspect of Charan Singh's overall teachings. For a more comprehensive understanding of his life and work, please refer to one of the following books:
Divine Light (1967) | Die to Live (1979) | Treasure Beyond Measure (1990) |
You know very well that the only problem every human being faces is the unwillingness of the mind to give up its temptations and attachments. . . .
Our whole problem is to fight this mind, to change its habits, its tastes, and help it to go in [during meditation] to stay there, so that it may taste that [inner] nectar which will make it our friend.
Detachment does not mean running away from the world or from its obligations in the various fields of life.
Attachment means to get obsessed with a thing or a person so much that one forgets the real purpose of life and this attachment haunts him/her day and night. If this object of affection is removed or taken away from the person, the person finds it impossible to forget about it.
We go where our attachments are.
The mind is so unstable, shaky--an untamed colt--it cannot stick it to one thing in one position and is always running here an there. That is why sometimes our meditation is good when the mind is willing, but it again rebels and runs out meditation suffers. It is a universal problem with all who follow any spiritual path.
Do not lose heart. Keep doing your duty [in meditation]. Slowly and slowly the mind will start staying longer inside.
When one knows one is on the right path, every step takes one nearer to the goal.
Ups and downs in meditation will remain till the mind enjoys and tastes the nectar within. The higher it goes inside [the] more steady it will become.
The instability [of the mind] continues right up to the end of the second stage [Trikuti, the causal plane, home of the universal mind] where the mind ultimately finds its own abode and finally rests.
Meditation now, free from the mind [and] beyond the influence of . . . maya, becomes like the flow of oil which nothing disturbs. Now one can remain sitting in meditation as long as one likes without any disturbance. Before it is like the flow of water.
Never feel for a moment that you have succeeded in getting some experience [in meditation]. Do not feel elated or excited. Feel gratitude. . . .
Even the slightest feeling of personal effort, pride, or achievement interferes with progress.
You are not share your [spiritual] experiences with anyone, not even your [spouse]. The desire [to do so] shows your excitement at having achieved something.
Please note that the goal is still very far off and many hurdles have to be crossed. The powerful mind is still there.
Whatever sound comes from the right side should be attended to during Bhajan.
There are many mixed sounds in the initial stage . . . When the bell sound is heard, even a faint one, it should be attended to with full attention. Do not take your attention to the ear but keep it within the eye focus.
There are so many different kinds of noises and sounds one hears inside. Keep the attention in the sound--whatever it is--on the right side.
The major sounds [represenstative of each plane of higher consciousness], which are referred to as guiding ones in [Sant Mat] books, are not heard so easily. Before you get these you hear so many local sounds as these are called. All of these [local sounds] do not have any spiritual value.
From the many sounds try to catch the tiny bell sound. This will be heard with deep concentration.