Session with abhyasis from Iran, 19th March 2010, Kharagpur, India
Q: Good morning, Master. The first question: When we want to make a decision about something, and we refer to our hearts and meditate, sometimes conflicting ideas come up. How can we know which one is from our mind and which one comes from our heart?
PR: In our modern living, I don't think most people know that they have a mind and a heart. You understand? So the first idea in spirituality is to know, through experience, that I have a mind and I have a heart. It takes time, even after you begin Sahaj Marg practice, to distinguish between the two. So the question is a legitimate one, but after a few months of practice, if you are sincere, then there is a division between khoda [God] and sheytan [Satan] — khoda [heart], sheytan [mind]. So we have to wait. Next question.
Q: With greetings to my Master, I would like to know if there is any difference regarding the spiritual progress of those who can have constant access to you and be around you, with those who are not able to do so.
PR: I think, as Babuji once said, you know — some people had come to Shahjahanpur from distant parts of India, and even when they were meditating, they were thinking of their home. And after the satsangh Babuji said, "It is better you are in your home and thinking of me, than sitting here with me and thinking of your home."
The essence of Sahaj Marg is that you, your heart, your mind are all together in one place. We don't bring it. Generally our bodies come, our hearts are somewhere else — somebody in Iran, somebody in, I don't know, USA, somebody with their babies. So until we come as a person — complete, especially the heart — we don't benefit. It doesn't matter where you are.
Q: Hello, dear lovely Master. How can I eliminate shyness from my character and regain my self-confidence?
PR: Shyness is a sign of ego. All shy people are very egoistic. They do not want to reveal themselves because they are afraid of reactions. So they hide themselves under a veil of shyness, like you people hide your face, you know. And the more you hide your face, the more it is attractive; people want to see what is behind it. Isn't it? So when you are open, there is nothing to hide. Everybody sees what there is, and they accept you. But when we are egoistic, we don't want to be rejected; therefore shyness. So get rid of your ego. When you do your cleaning in the evening, make this thought that my ego is being reduced. Remember what Babuji said: Ego is necessary, because it is the ego which gives me the idea that I am alive, that I can do whatever I am doing. So ego must not be demolished, but it must be made subtle so that it serves its purpose. When that happens, shyness will go.
I know people who are afraid to come and speak. Why? Because they don't want to make a fool of themselves. I said, "Why do you care what other people think? You have something to say, say it." As great people have said, you know, when a bird sings, it doesn't care what you think about its song. Isn't it? "What does Amir think of my song? What does Ali think of my song? No, no, no, I cannot sing." It cares not at all. It sings from its heart. Similarly, when we speak from our heart, we don't care what impression it makes. We are not here to make an impression. We are here to convey something which people should hear, assimilate, and then act upon it. It's a message; it is not a speech for your clapping, and saying, "Vaah, vaah!"
Now, again that is egoistic — "Oh, I cannot speak. I don't know how to speak." I used to see this in Europe very often, and more often in America, you know. A pretty young girl will come, "Chariji, I want to speak." And then they come and hold the mike, stand for a few minutes, "I really don't know what to say," and go away. So they were trying to overcome their so-called shyness but they failed.
So, we have no business to be shy. The sun shines; somebody says it's cold, somebody says it's warm; in summer it is hot, in winter it is cold. It is not the fault of the sun. Whose fault is it? It is the fault of the earth that we are far away, sometimes near, sometimes turning round, it is dark. "Oh, it is dark. Where is the sun?" The sun says, I am here. Where are you? Isn't it?
So the question is always, where are you? To go back to the first question, are you here or are you already in Teheran or Isfahan or wherever it is; or are you thinking of tomorrow's flight, day-after-tomorrow's flight; or are you listening, or are you trying to say, "I don't know English." I assure you, whether you know English or not, the message is going into your hearts. The heart has no language. So if you are here, concentrating on what you are being told, this [the ear] does not matter. This [the eye] does not matter. Only this [the heart] matters. So long as this [the heart] is open, you may or may not understand here [the mind], which is sheytan, but you will understand here [the heart] the messages recorded here, and action will follow from that. Please be assured of that.
Q: What is the reason for some abhyasis leaving Sahaj Marg after a while?
PR: Well, you see, when you take a horse to the pond, it drinks until it has enough water. How thirsty are you when you come? You know in spirituality, it is called the thirst for spiritual life.
How thirsty are you? Some people drink like this [drinking a handful of water] and they are happy. You know many people come to Sahaj Marg because they have problems at home, they have no jobs, they have problems with the wife, or the wife has problem with the husband. Somebody tells them, you know, "Oh, Sahaj Marg, you know — everything okay," they come. And unfortunately (remember this), unfortunately if that problem is solved, they go home. I am not saying, ‘fortunately'. It is unfortunate, because the moment their personal problem is solved... It is like going to a doctor when you are sick. When you are well, you don't go to the doctor again. So you are reducing spiritual teaching, you are reducing the Morshed [Master] to the level of the doctor (the hakim), whatever you see. And when you are satisfied, you go. Or, on the opposite side, nothing happens, and you go home. You understand?
So people who are here are people who are really interested in spiritual life, not in improving their material life. Of course, people will argue: "What about my material life? I need money. I need happiness. I need comfort." Then you must look to the life of the saints. They had no happiness. They had little money or no money. They had no comfort. They lived in the desert. No? So what happens?
I will tell you a beautiful Sufi story. I may have told some of you already — about comfort. You know what we call all this, what we do: meditation, cleaning, prayer altogether — what is one word which says? Sadhana. So there was a young man like Bozorgmehr, who was making good progress in Cairo with his Morshed. Morshed thought he must go to the desert for some time and live alone for six months, eight months, one year, so that he could make better practice, better progress. So he said, "Bozorg, will you go to the desert and live there for a year?" He said, "Morshed, as you say. I am bound to obey you." He said, "Go for a year, and take a hookah (nargila), because it can be cold in the desert. I permit you to smoke." And as Bozorg reached the door, he said, "Don't forget your sadhana" —meaning practice.
Six months, eight months later, Morshed went to the desert to see how Bozorg is, and he found him in a nice tent, sitting in the sunshine in the morning. He was happy because he was looking happy, he was looking healthy, he was looking wise. And when he went, he got up and said, "Welcome, Morshed!" and offered him the seat. Then Morshed said, "How are you, Bozorg?" He said, "I am all right, by your grace." And then Morshed said, "Can you get me a chillum [hookah] to smoke?" He said, "Sadhana, bring the chillum!" and there appeared a beautiful girl. And he said, "Bozorg, what is this?" He said, "Morshed you told me, ‘Don't forget your sadhana.'"
So this is how we interpret our Morshed's instructions. Somebody is going, we say, "Insha-Allah, be happy." "Oh, he says, be happy!" Now, each one of you have a different idea of happiness. For somebody it is coffee, somebody it is — oh, I don't know what other things. So you take this word ‘happiness' and interpret it according to your desires. Why do we fail? Because we interpret according to our own desires the teachings, the instructions of the Morshed. You follow? Therefore, we have to wait, again in sadhana (practice), until the heart is cleaned; the head is going less and less important. Then we understand with the heart what the Morshed says, and that is the truth.
Q: Dear Master, please guide us on how to behave in the current political situation in Iran? Should we remain indifferent or should we fight?
PR: In spirituality we don't have anything to do with politics. We are not interested in politics. The political situation is for others, not for me. I need so much space to sit comfortably, meditate, do my cleaning. This place you will always have. But if you say that the whole world must be at peace, in the whole world there must be happiness, in the whole world there must be harmony, it will never happen. It will never happen because it has never happened before, it is not happening today, and what has not happened before and not happening today, will not happen in the future. So give up this idea of Iran and Iranian people, and all that. See how you can change, so that you can change others. That is the only way.
Okay? Next question.
Q: What is your opinion about the destruction of the world in the year 2012 which was projected by Nostradamus?
PR: We shall wait and see. [Laughter] No, because at the moment, my opinion is as good as yours! My opinion is as good as yours, what is going to happen in 2012. If I am a good Muslim, I will say, "Insha-Allah, whatever will happen, will be His will." If I am a fool I will say this, and you will say that, and she will say, no, both will not happen. And what we say will be guided by our fears, and by our hopes. There are only two things, you know, like you have two reins for a horse: fear, hope. So we are using this always to guide our life, our opinions, our wisdom, everything. So let us wait. Let us wait patiently and with faith, that whatever happens will be good for us. Okay?
Q: How do we handle people who have hatred in their hearts? How can we remove our own hatred?
PR: Remove your hatred for them first. Why do you see their hatred? You know there are people who look at the moon. The moon is very well known in Islamic poetry. No? But the dark spot there, they say, "Oh, why did God make that spot? It would have been so beautiful if everything had been bright."
There is a beautiful story. God was sitting in His garden in the evening. There was a nice breeze and there was a beautiful lake, full of flowers, lotus and all, and the full moon was rising, and God was happy. He told the full moon, "I like your noor (your light). It is so pleasant with this breeze, and with the water, and with the lotus, everything. Ask me for a gift, moon." And the moon said, "May the sun never rise!" Without the sun, what is the moon?
We must always realise that whatever be our merit, our greatness, our value, it is because of a sun which is shining on us. You understand? We don't shine by ourselves. Like the moon shines because of the sun, we shine because of what is here [heart]. And if this is dark, if this is poisonous, if this is like stone, I am like that, and then I reflect the same thing on everybody around me. So if you see hatred in somebody, it means you are only reflecting yourself in that person. When this is clear, when your ghalb [heart] is clear, you cannot find hatred outside. I assure you. So whenever you find something there, look here [heart]. Like when you look at a mirror and you find something there, you don't clean in the mirror; you clean here, no? Okay.
Q: I feel Master is not paying any attention to me and is upset with me. Does this ignoring have a special meaning?
PR: What is it?
Q: Master is not paying attention to me. Does this ignoring have any meaning?
PR: Why should I pay attention to you? [Laughter] No, no, tell me. Why? I should attend to your need. If you are hungry and you come, I must feed you, not attend to you. "Oh, Bozorgmehr, what a wonderful Iranian. How happy and handsome you are." And he says, "Mamma mia, I am hungry, he is attending to me!" Now which would you like? That I attend to you and flatter you, and praise you, or that I do what is good for you? Which? Be wise!
Q: Next question. How can we remove doubt about the system in ourselves? This doubt is bothering me.
PR: Doubts come because of comparison. When you give a child two biscuits, you have put the child in trouble — this is better, or this is better? And when you give two children different biscuits, even if they are the same biscuit in different shapes, you have created trouble. This child will want that, that child would want this; there will be a quarrel. Now, all doubts come here because, let us say, ladies, you compare your husband with your neighbour and you say, "Murtaza, look how wonderful he is? He is loving his wife. He opens the door of the car for her. You are a Muslim? You don't even look at me. I come behind you all the time." Comparison — trouble, problem, unhappiness.
When you look here [the heart], there is no comparison, because here, all are the same. Here, everybody has the same thing inside. Look outside, we are in doubt, we lose our peace, we lose our harmony, we lose our sleep. "His house is better than mine. His job is better than his. They have more money than we have. India is better than my country" — for example. [Laughter] May not be so, but… So don't compare.
Now, yesterday one lady came. She was comparing religion with spirituality. You cannot compare religion and spirituality, because spirituality goes beyond all religions. It is like comparing a plane journey with the journey in a bullock-cart. You know what is a bullock-cart? — Drawn by bulls. In India you see them everywhere and the road is like this [bumpy], going like this [up and down]. "Oh, how comfortable it is in the plane." Of course, it is a different element. You cannot compare. Similarly, you cannot contrast.
So when we speak of God, you cannot contrast Him, or compare Him and say, my god is better than your god. If there is ‘my god' and ‘your god', we have no God. There is only one God, and ipso facto, he has to be yours, he has to be mine, he has to be everybody's. Then, what are we comparing? If you say, "God of my religion," we must remember what Babuji said: Religion has no God, God has no religion. To which religion does God belong? You may belong to one religion, I may belong to another religion, but God belongs to no religion.
So when we talk of God, we must not talk of religion, we cannot talk of religion, because God does not know. You say, "My God!" He says, "What do you mean, ‘my God'?" Have you ever been Mine that…?" Suppose I say, "My mother." Is she my mother? In my heart, do I think she is my mother, or am I just flattering and trying to get some advantage?
So we must be honest with ourselves, you see. When we have doubt we are comparing, and in spirituality there can be no comparison. Who was better: Shams-e-Tabrizi or Molana? Who was better? There is no better or worse when comparing a hierarchy of Masters. But one thing we always say, Shams was the guru of Molana; who was the Morshed. He was greater, not better. He was greater because he made Molana what he was. Like a potter is greater than the pot. The pot cannot make the potter, but the potter can make pots, any number of them, any different types. So the Maker [pointing to the sky] is always greater than what is made. And since God is the Creator of everything, He must be greater than everything that we see in this universe. This is the only truth. Everything else is a lie.
Q: Whenever I read your diary, Master, In His Footsteps, I become disappointed with myself because my experience is very far from yours. In fact, I have no vision during sittings and meditation, so I cannot figure out my progress as you could.
PR: Now, why compare? Again the same story. Why compare? You know, suppose I have a safe journey — I go to Teheran and come back: safe, happy, no trouble with immigration, no trouble with customs, I have nothing to write about. But suppose I have trouble with the Indian immigration — "Where are you going? Why are you going to Iran? What are you doing there?" And my customs open [the luggage] and say, "What are you taking to Iran? Why are you taking this and that?" And I land in Teheran and they say, "What are you doing here?" and you say, "But I was asked the same question there!" Then I have a lot to write about. "I went in a taxi to the airport. I was cheated by the porter who took from me twenty rupees instead of five rupees" — I have things to write about.
When we have things to write about, we are at the beginning of the journey. As we go on, we have less and less to write about. When we have reached, we have nothing to write about. I am home. You understand?
Q: If human beings are supposed to have a spiritual life, and material things and worldly love should not matter to them, then why are we born to this world in the first place?
PR: You see, when we are here in a material life, we need material things. But as Babuji said, do we need or do we want? I need shelter, but I want a palace. I need a wife, but I want a Setareh. I need warmth but I want heating all over the house. So we must distinguish between ‘need' and ‘want'. And Babuji said, your need will be satisfied. You are hungry, you will have food. "No, no, but I want roast chicken and roast pig and…" Insha-Allah no — Allah does not want. Allah wants you to be not hungry. Allah does not say, go and have this and this and this. So our needs are legitimate. They will always be met. Our wants are our creation and we have to look after that.
Q: What quality in Babuji Maharaj made you love him so much?
PR: No quality. You see, when you love something for a quality, when the quality goes, the love goes. "Oh, I love my wife's nose — so beautiful," and she falls on the street and breaks her nose. [Laughter] And there is divorce. "Why have you divorced Farida?" "Oh, but her nose..." "Yes, but she still has the nose." "But it is not so beautiful as before." Another one, Noor-e-Jahan, she is old, she has wrinkles — no love. Why? "I love beauty but not... This face, this old woman?"
So love of quality is selfishness. It is for my pleasure. It is not real love. When you love water, it is pure. But I want Pepsi, I want Coke, I want orange juice, then it is something else — now it is taste you want, bubbly. Thirsty? Take water. "Oh, but I want some Coke." "Sorry I have no Coke at home." "What is this house? No Coke?" You tell your wife and the wife says, "Shhh… keep quiet." So love of quality is selfishness.
Next question.
Q: Could you explain when we should forgive and when we should stand firm to get our right?
PR: You should always forget and forgive. There is no question of ‘when'. For your health, you must always forget and forgive. One easy solution is, put yourself in the other person's place. If I were that person, what would I want from the other people? Would I look for forgiving and forgetting? Or will I say, punish me?
So when you learn to think of other people first, and only of other people later, you will always love, you will always forget, you will always forgive. But when you are thinking of yourself, "I will, I will," you know [gestures to indicate chopping off one's own head]. So remember that.
Q: If we see Master in our dreams, what does this mean?
PR: That you are dreaming! [Laughter] It does not prove anything else. Babuji used to say, a hungry man may dream of food, but dreaming of food will not satisfy his hunger. No? Only the reality can satisfy, not a dream.
Q: Can we imagine that the Master is in our heart, instead of divine light? It is difficult for me to imagine light.
PR: Well, there is a process, you know. Babuji says, Sahaj Marg says, start with the idea that your heart is full of divine light. When the time comes for you to meditate upon your Morshed, it will appear automatically. You cannot force it. Till then, you have to wait.
I always ask a question: Suppose there are hundred girls here, not married, and I say, "Think of your husband," can you think of your husband? Is it possible? You are not married, so how will you think of your husband, or your wife, if you are not married? So until the Morshed is not a Morshed just by word but he is the Master of your heart, he will not appear in your heart. When he appears, then you meditate on him.
Q: Does Master take care of the work and earnings of an abhyasi or not? Is it okay to leave our financial matters to Master?
PR: No! You have to work and you have to earn, and understand that your worldly matters are governed largely by your samskara. Now the people who work the most, really you know, like people who carry wood, who carry bricks or work on the road, they work more than a boss in an office. They earn less, he earns more. Of course, you can say he is an intelligent man. But what is intelligence? If he [the worker] is not working, your intelligence — where is it? So we must understand that whatever I have in this world in material terms is because of my samskara.
Spiritual life — no limit; material life — limited; intellectual life — more free than physical life. We can educate ourselves, but I cannot become taller or shorter or thinner because… I was once with Babuji in a satsangh in Delhi long ago, and I was sitting right at the end. Babuji gave a sitting for one hour. At the end, he came and he tapped me on the shoulder, and he said, "Come with me." We went inside. He gave me another sitting alone for one hour. Then he said, "Have you any desire unfulfilled?" I said, "Babuji, I would like to lose some weight." [Laughter] He laughed. He said, "An elephant cannot be a mouse and a mouse cannot be an elephant."
So I cannot be like Kambiz. I may envy him, but I cannot be like him. My body, my everything is decided by my samskara and the need at this moment, to be how I am. At this moment, I am old. I have to be. I cannot be like twenty years when I am eighty-five, nor can he be eighty when he is twenty-five. So we must be happy as we are — content. Not even happy, content. This is what I have earned by my samskaras. This is what I have planned for my life before I came here. So let me be happy with my own plan — that is wisdom.
Q: Dear Master, what is our duty regarding the soul of a dear one who has passed away? How can we stop thinking of them?
PR: We have no duty. Our first duty is to think of those who are living. When they are living, we hate them. We do wrong to them, we do injustice to them. We hate our wives, we divorce our women. When we are dead — what do I care what you do to me when I am dead? Isn't it? If you cannot look after somebody while the person is alive, what do you expect to do when he is dead? "Ay madaram, madaram. [O my mother, my mother.]" What madaram? When she was alive, you were kicking her around like a dog. "Go to my brother, go to Isfahan," and now she is dead, you pretend to have loved her all your life. Hypocrisy!
Q: Dear Master, is it very important that every abhyasi meets Master at some point of their development?
PR: Meet? Yes, of course. Meeting is necessary because something happens when you meet. But, as Babuji said, if you have met once, that is enough, if the meeting was in the right way. If not, you may meet again and again and nothing happens. Like they say in some stories, it is like a bucket without a bottom going into the well. It goes every time to the well, but comes back empty — no water. Next.
Q: How can Master take over the soul of an abhyasi? How can this phenomenon be explained?
PR: Master does not take over the soul of an abhyasi. The soul does not belong to the Master. The soul is the soul. It belongs to nobody. It is eternal. Only God can say, "My soul." Of course, we make so many mistakes; when you love your wife or your girlfriend, and you say, "My soul." Even her body is not yours. Nothing is ours, except my heart. And all hearts belong to Him who made us, because the heart is the soul. So don't talk of the soul.
Q: Master, there are several questions about God. What is God? How can one see God? I don't understand God.
PR: It is like a girl who is not married, waiting to see her husband. "Mummy, mummy, what is my husband?" "Well, he is a dirty old man like your father." [Laughter] So let us not ask these questions but wait till we are married and know our husbands.
Q: When we talk about simplicity and being one with nature, when I see Master's office, I have contradictory feelings.
PR: Yes, but you see the Master instead of his office. You know, rich people, when they have a dog, they have diamonds in the collar and diamonds in the leash. But what does the dog get? Think of that.
Q: Beloved Master, could we have God's constant remembrance instead of Master's constant remembrance?
PR: Well, we have God always, because in Sahaj Marg the first thing that Babuji says is, God is the real Master. But he says, to take you to Him, you need the Morshed. So it is like a staircase, you know. All the steps are the same but each step is higher than the other one. Because of their position, they are higher. How is the first step different from the last step? No difference. But this is the lowest, that is the highest. That is all.
Q: We are claiming that Sahaj Marg is above all religions. Why is there a statue of Ganesh in this place?
PR: Because I like it! [Laughter] How do you know what is Ganesh? You don't know what is Ganesh, who is Ganesh, until I told you this is Ganesh. No? What I mean is, you could not know it is Ganesh except because I told you. Now why do you think of what is Ganesh? It may be anything. May have been my lover in a past life! Isn't it?
Q: Dear Master, I want to know if it is possible for me to dedicate my whole life as a volunteer to work in ashrams.
PR: It depends on you. We must understand one thing clearly, that we can do the work of spirituality wherever we are, anytime, anywhere. It does not mean I can only do here, or in Shahjahanpur, or in Chennai. Then that is a limited understanding, you know. That is equating your work in spirituality to your work as a material person. "I have to have an office; I must have a telephone; I must have a computer." Spiritual work doesn't need anything. Spiritual work needs only one thing. What? Ghalb [heart]. So long as you have this, you can work anywhere. But you know, there are people who don't have a heart. We say, "Oh, no heart." They have a physical heart but not the spiritual heart.
There is a beautiful story we were told in school. A monkey was waiting to go across the river but he didn't know how to jump. It was a big river, you see. An alligator came — a crocodile. So it said, "Brother, brother, will you take me across the river?" The alligator said, "Jump on my back." So the monkey jumped. Halfway across the river, the alligator said, "Have you brought your liver with you?" He said, "Why do you ask?" He said, "You know, because my wife is sick, and the doctor said, ‘If she has a monkey liver today for lunch, she will be all right." So the monkey said, "Oh, brother, why did you not tell me? Because, just now I took it out, washed it, hung it up on the branch of a tree, you see. If you take me back, I will bring it." The alligator was stupid, it took him back. The monkey jumped and said, "Tata."
So we have our heart like that. "Have you your heart with you?" "Oh, but you know, I gave it to Bozorgmehr." "Oh, really? You gave your heart to Bozorgmehr?" I ask his wife, of course. And she says, "Yes, of course. What do you mean? You can't ask such a question. You are the Morshed. You must know." I said, "Well, if I am the Morshed and I know, then why do you think I don't know where your heart is?" Question of questions!
So as I said, most of us leave our heart behind and everything else behind, you see, and come here so that everything is safe at home; and if I have to go back, I will at least have what I kept there.
Q: Dear Master, I have only been practising Sahaj Marg for two months. I practice giving gratitude for all that I receive, all that I have and experience on a daily basis, several times a day. In my short experience with Sahaj Marg, I don't believe that I have heard, or this has been mentioned anywhere, which is an essential practice. What is your outlook on this?
PR: Well, Babuji used to say we must be grateful, but don't say thank you until you have received something. You know, suppose I am a beggar with the [bowl] and I come to your house, and you come out, I say, "Thank you." You say, "Bye, bye." So I must wait until something is there, no? And to know whether I have received something or not, I must be wise. What have I received? Have I been just attended to? Have I been welcomed? Morshed smiles at me; he is happy. The food is good. "Oh, I am grateful." Yes, but these are petty things. Wait until you feel something here [heart], which makes you different from what you were when you came. Then say, "I am grateful" — not before. Otherwise, it is conventional, you know. You give me a glass of water — "Thank you." I open the door for you — "Thank you."
This is culture of a different order. We don't thank the Morshed. In India, you know, in our culture, if my wife brought me a glass of water, and I said thank you, she would look at me — "Where did you learn it?" It is the Morshed's duty to look after you, to bring you up, to raise you spiritually until you reach the goal. For doing duty, you don't thank. For doing something more, you thank. And that you must be able to perceive, able to feel, and then able to express.
Q: How can I identify a spiritual man and choose him as my husband? I don't want to make a mistake.
PR: You cannot. [Laughter] That is why Babuji said, "Don't go roaming in the forest for a spiritual man. When you deserve and when you are ready, he will come to you." Wait. The Master will come.
Q: Raja Yoga is the yoga of the mind. Why are we meditating on the heart?
PR: Raja Yoga is not the yoga of the mind. Raja Yoga means it is the king among yogas, and the yoga of kings. It uses the mind, that's all. We also use the mind. How do we use the mind? We use it like a dog. When it barks, we say, "Shut up!" So we tell the mind: Quiet! Sheytan, keep quiet. Now I am here [heart]. It is like the sheikh, you know. He said, "Don't disturb me."
Yes? Last?
Q: Dear Master, you told that there are three forms of meditation: meditation on the divine light in the heart, meditation on the form of the Master, and when Master meditates on an abhyasi, which is a unique form. How should an abhyasi understand that it is time to meditate, not on the heart but on Master's shape?
PR: I've told you, when it comes naturally, when the form appears naturally.
When I tell the girls, "Think of your husband," and the form appears before you, it means you are married. When nothing appears — "Oh, nothing appeared" — nothing appeared, means you are not married. What shall we do? [makes an ululating sound]. Then get married!
Q: Thank you so much, Master.
