First One:
Speaking in a very general manner, experiences can be classified as falling into three groups.
(a) The first group contains experiences arising out of the abhyasi's own
imagination, or as a result of his having projected them himself. Abhyasis,
indeed all human beings, are prone to discuss matters among themselves,
and to exchange notes on each other's experiences. In spiritual sadhana
this is not advisable since, in the same sitting, different abhyasis may
undergo different experiences. This does not mean that one is progressing
more, or faster, than another. Experiences depend on such diverse factors
as the samskaras of the individual, his previous background, social environ-ment
and so on. If abhyasis discuss each other's experience, some may feel that
they are not getting the right experience from meditation, and may feel
dejected. Worse, they may project the same things unconsciously during subsequent
sittings and have experiences which are their own creation. Therefore Master
advises abhyasis not to discuss their spiritual experiences with each other,
but only with Master himself or with the preceptor. Such experiences are
not true spiritual experiences and have no value whatsoever.
(b) The second group covers all experiences arising from the cleaning process.
Master has stated that when the system of the abhyasi is cleaned, then the
past impressions are removed. When these impressions surface to the mind
then the original experience or activity which created the impressions is
once again created in the mind. So the abhyasi has an 'experience.' In general
the experiences which abhyasis have are of this category. The visions of
gods and goddesses that abhyasis experience during meditation are of this
type. Whenever such an experience comes up, it is an indication of a past
involvement with that particular deity. Many abhyasis have startlingly clear
visions of gods or saints. Quite a few make the tragic mistake of thinking
that the goal has been reached, since their chosen personal god has granted
them his darshan. It is a pity that persons who practise without
the guidance of a capable Master mistake such experiences for divine revelations,
and go back to the traditional forms of worship of that particular deity
which appeared to them. Abhyasis have to be on their guard against such
misinterpretation of experiences. Many abhyasis report having visions of
gardens, hill-stations and the like. These also belong to the same category.
Some experiences may also refer to a previous life. Generally the abhyasi
will not be able to correctly interpret and evaluate such experiences, particularly
if they have occurred during sittings with the Master or the preceptor.
(c) The third category contains what Master has referred to as "revelatory
experiences." These are of a very valuable nature as they contain messages
from the inner Self of the abhyasi which, if properly interpreted, can help
him considerably on his journey. Such experiences may come during meditation
sittings, or as dreams. Master has also stated that orders, instructions,
and advice from the Master himself can be conveyed in this way.
When we analyse the situation we discover an important trend. The imaginary
experiences and those projected by the abhyasi himself, come very early
in a person's spiritual life and fortunately, do not last long. The experiences
arising out of cleaning may be numerous, and may last for many years depending
on the condition of the abhyasi. The revelatory experiences come when the
abhyasi is established on the path, and devotion for the Master has filled
his heart. There is no set time for this. It may be the very same day on
which one commences abhyas, or never at all.
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