The heart that you are thinking of in your mind as a symbol of meditation is the outer form.
The inner essence is different. The heart is controlled by the unmanifested ether. The unmanifested ether, identifiable with Īshvara or Hiraṇyagarbha or, you may even say, Pṛakriti, the cosmic substance in which everything is woven like warp and woof, in whose bosom you can find the seeds of all later manifestations, that is the abode (Āyatanam), and it is the support.
This has to be contemplated as stability.
Its deity is Brahma, the Supreme Being Himself. The heart is to be contemplated upon as stability, because where the heart is not, stability also is not."
Where your feeling is, there your personality is fixed. This is a matter which does not require much explanation, because you know very well that where the heart is present, there your total being is present, because your heart and your being are identical, by which what we mean is that your personality is identical with your deepest feelings. Feeling is deeper than the other faculties of the psychological organ. Inasmuch as its presence is equivalent to the stability of the personality, he points out that the heart may be contemplated upon as stability. So, Brahma is the deity; Hridaye, or the heart, as we think of it, is the form; Ākāśa, or the cosmic ether is the abode; and stability is its support.
Amazing wisdom we find in the Upanishads.
Meditation on the heart alone is like meditation on the outer form and that is different from the inner essence.
The heart has to be contemplated as stability, where stability is not, the heart is not.
The criterium of meditation is infinite stability and infinite flexibility. In stability is as well safety and in flexibility is freedom.
There is a text about 'speech' (I copied beneath) followed by Prana (air), and again the same discussion about essence, foundation and abode.
(I think there is also a connection to Baba's dreams - I wanted a big house (foundation), I wanted to fly (essence) and I am in Africa (abode) - in the purpose to make it complete.)
(I think there is also a connection to Baba's dreams - I wanted a big house (foundation), I wanted to fly (essence) and I am in Africa (abode) - in the purpose to make it complete.)
Prana is the principle of life, cosmic ether, essence of life is self-love, individual manifestation of atman.
The individual is the actual function of Prāṇa, that is technically our personality. That is a form taken by it. Vāyu is the deity; Ākāśa, or cosmic ether is its determining factor, support; and love is its essence. Life and love are identical.
If we meditate on 'Soham' breath as cosmic ether, absolute truth, (no problem) support is Baba 'I am that' and love is the essence, it is the same, all 'friends'. (yogis are our friends).
After Prana followed 'eyes' and same discussion. "But do you know its essence, its support, its deity?" "Oh, I do not know its deity; I do not know its support; I do not know its essence." "Then it is only one-fourth knowledge of it. It is not complete. So your meditation is inadequate. (Sun is deity, ether is same, form of perception is the eye and truth is the essence, it is the seer) Sathya truth is the essence of the eye.
After eye follows the ear. Directions is about ear, Akasha ether is the same and we should focus on infinite hearing. (siddhis, character of space is unlimited hearing)
After the ear followed
mother, father or guru... same discussion only more difficult. Deity is moon (Chandra) the guru is the full moon, it is a source of happiness.
(Meditation sometimes becomes unhappy. It becomes a burden and tiring because you do not connect the object of meditation with happiness. Happiness is somewhere else and the meditation that is done is somewhere else.
It is necessary to bring the principle of happiness into the picture of meditation on the mind, especially, together with the contemplation of the deity thereof, and the cosmic principle of which it is a part.
If these could be brought together, then your meditation would be complete, and you will be able to control the mind. The mind cannot be controlled if it is regarded as belonging to an isolated individual. If it is 'your' mind or 'my' mind merely, then it cannot be controlled. It can be controlled only when it is visualized in its internal relationship with other minds also, which is the point made out by saying that it is determined by the cosmic ether and the principle of Ānanda or bliss which is Brahman itself.)
Copied text of the Upanishad, it is about speech:
(That is probably why we learnt everything by heart with TM, because it is difficult to think to be aware of it and to speak, but does writing not also go in the same direction?)
"He told me, he instructed me saying that speech is Brahman. This is what I have learnt, and I have been meditating in this manner on the principle of speech as
the Supreme Being."
"This is only one-fourth of Brahman. It is not the whole. So your meditation is fractional, incomplete, inadequate, and therefore irrelevant. You have not understood three-fourths of it. Its foundation and its abode and its essential nature was not told to you by your teacher. Has he told you these?"
"No; he has not told me," Janaka said, "I do not know the abode of speech; I do not know its support; and I do not know its essence, also. So, its abode, its support and
its essence—these are the remaining three-quarters, whereas in its own form as speech, it is only one-fourth of Brahman. I know the one-fourth; the other three-fourths, I do not know. Please tell me what it is."
Fire is one-fourth (Agni); consciousness is one-fourth; and the universal ether is one-fourth." And speech, of course, is one fourth. All these four put together make one whole.
The speech that is referred to here is only a form of expression. It is made possible on account of the operation of the consciousness inside. If the consciousness is not there, there would be no speech.
And it is not merely consciousness that is responsible; there is something intermediary between speech and consciousness. Consciousness does not directly act upon the principle of speech. There is a controlling medium which is referred to, here, as the cosmic ether. We do not know what actually it means. Some say it is Hiraṇyagarbha; some say it is Īshvara, or the Causal Prakṛiti.
That is, there is a determining factor which individualises speech and makes it possible for any person to express words in a given manner. Consciousness is general force like the power house, for instance. (I wanted a big house, Baba)
Now, the power house has no particular affiliation to any vehicle of expression. You can express electricity through an electric train, or through a refrigerator, or through a heater, etc. The power house is not concerned with how its power is being used. It is just a generator.
Likewise, consciousness is the ultimate support, no doubt, but how it is conducted in a particular form, in a particular instrument of speaking, language, etc., that is determined by the structural pattern of what is here referred to as cosmic ether. (without Baba behind who made that relationship it would not happen, he is the driving force.)
That is perhaps Hiranyagarbha Himself; it cannot be anything else.
And, Akasah Pratistha, ether, is the Pratistha or the support, consciousness is the ultimate essence, and speech is the form which the principle takes in its individual embodiment: "And Agnī is the deity."
This is another principle which cannot be ignored.
This deity is controlling and superintending the principle of speech. Agnī as the deity of speech, consciousness as the ultimate essence, cosmic ether as the determining factor, and speech as the form—these four are to come together in order that speech may be made possible.
And it is ultimately consciousness of course, because it is this that is the embodiment of all learning which the speech expresses in the form of sacred lore—the Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Itihāsa, Purāna, and anything that is scriptural, anything that you can call the holy word.
The holy word is an expression of sacred speech. And so, all scriptural lore, of any type whatsoever, is an expression of speech. If you can know the essence of speech in this manner, then speech will not desert you at any time, which means to say, your speech will become true.
Whatever you utter will become true only if your speech is connected to the causes. (dreams are the causes).
If the causes are disconnected from the form of speech, if you utter words without any connection with the causes, the principle of agnī and further causes, etc., then the words will not materialise.
The speech becomes true, the principle of speech does not desert you; what you do, what you speak becomes meaningful, and it immediately expresses itself in the form of a result if this truth about speech is known by you.
Such a person is not separated from the worthiness of speech— because of a cosmic affiliation established by the individual of these meditations on the fourfold aspect of speech, he becomes a friend of all creatures, (yogis are our friends) because somehow or the other the cosmic ether and consciousness are present in everyone.
So, your meditation in respect of these principles is an indirect meditation on everybody.
So every being becomes friendly with you. It is not that speech alone will be materialised and become successful in your case, but in addition everyone becomes friendly with you, everyone takes care of you, and you shall be connected in a friendly manner with all creation.
He becomes a celestial and is elevated to a resplendent region after the passing away of this body. One who knows this. But it is difficult to know this. You cannot easily connect everything like this when you speak, or even when you think.
The individual is the actual function of Prāṇa, that is technically our personality. That is a form taken by it. Vāyu is the deity; Ākāśa, or cosmic ether is its determining factor, support; and love is its essence. Life and love are identical.
If we meditate on 'Soham' breath as cosmic ether, absolute truth, (no problem) support is Baba 'I am that' and love is the essence, it is the same, all 'friends'. (yogis are our friends).
After Prana followed 'eyes' and same discussion. "But do you know its essence, its support, its deity?" "Oh, I do not know its deity; I do not know its support; I do not know its essence." "Then it is only one-fourth knowledge of it. It is not complete. So your meditation is inadequate. (Sun is deity, ether is same, form of perception is the eye and truth is the essence, it is the seer) Sathya truth is the essence of the eye.
After eye follows the ear. Directions is about ear, Akasha ether is the same and we should focus on infinite hearing. (siddhis, character of space is unlimited hearing)
After the ear followed
mother, father or guru... same discussion only more difficult. Deity is moon (Chandra) the guru is the full moon, it is a source of happiness.
(Meditation sometimes becomes unhappy. It becomes a burden and tiring because you do not connect the object of meditation with happiness. Happiness is somewhere else and the meditation that is done is somewhere else.
It is necessary to bring the principle of happiness into the picture of meditation on the mind, especially, together with the contemplation of the deity thereof, and the cosmic principle of which it is a part.
If these could be brought together, then your meditation would be complete, and you will be able to control the mind. The mind cannot be controlled if it is regarded as belonging to an isolated individual. If it is 'your' mind or 'my' mind merely, then it cannot be controlled. It can be controlled only when it is visualized in its internal relationship with other minds also, which is the point made out by saying that it is determined by the cosmic ether and the principle of Ānanda or bliss which is Brahman itself.)
Copied text of the Upanishad, it is about speech:
(That is probably why we learnt everything by heart with TM, because it is difficult to think to be aware of it and to speak, but does writing not also go in the same direction?)
"He told me, he instructed me saying that speech is Brahman. This is what I have learnt, and I have been meditating in this manner on the principle of speech as
the Supreme Being."
"This is only one-fourth of Brahman. It is not the whole. So your meditation is fractional, incomplete, inadequate, and therefore irrelevant. You have not understood three-fourths of it. Its foundation and its abode and its essential nature was not told to you by your teacher. Has he told you these?"
"No; he has not told me," Janaka said, "I do not know the abode of speech; I do not know its support; and I do not know its essence, also. So, its abode, its support and
its essence—these are the remaining three-quarters, whereas in its own form as speech, it is only one-fourth of Brahman. I know the one-fourth; the other three-fourths, I do not know. Please tell me what it is."
Fire is one-fourth (Agni); consciousness is one-fourth; and the universal ether is one-fourth." And speech, of course, is one fourth. All these four put together make one whole.
The speech that is referred to here is only a form of expression. It is made possible on account of the operation of the consciousness inside. If the consciousness is not there, there would be no speech.
And it is not merely consciousness that is responsible; there is something intermediary between speech and consciousness. Consciousness does not directly act upon the principle of speech. There is a controlling medium which is referred to, here, as the cosmic ether. We do not know what actually it means. Some say it is Hiraṇyagarbha; some say it is Īshvara, or the Causal Prakṛiti.
That is, there is a determining factor which individualises speech and makes it possible for any person to express words in a given manner. Consciousness is general force like the power house, for instance. (I wanted a big house, Baba)
Now, the power house has no particular affiliation to any vehicle of expression. You can express electricity through an electric train, or through a refrigerator, or through a heater, etc. The power house is not concerned with how its power is being used. It is just a generator.
Likewise, consciousness is the ultimate support, no doubt, but how it is conducted in a particular form, in a particular instrument of speaking, language, etc., that is determined by the structural pattern of what is here referred to as cosmic ether. (without Baba behind who made that relationship it would not happen, he is the driving force.)
That is perhaps Hiranyagarbha Himself; it cannot be anything else.
And, Akasah Pratistha, ether, is the Pratistha or the support, consciousness is the ultimate essence, and speech is the form which the principle takes in its individual embodiment: "And Agnī is the deity."
This is another principle which cannot be ignored.
This deity is controlling and superintending the principle of speech. Agnī as the deity of speech, consciousness as the ultimate essence, cosmic ether as the determining factor, and speech as the form—these four are to come together in order that speech may be made possible.
And it is ultimately consciousness of course, because it is this that is the embodiment of all learning which the speech expresses in the form of sacred lore—the Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Itihāsa, Purāna, and anything that is scriptural, anything that you can call the holy word.
The holy word is an expression of sacred speech. And so, all scriptural lore, of any type whatsoever, is an expression of speech. If you can know the essence of speech in this manner, then speech will not desert you at any time, which means to say, your speech will become true.
Whatever you utter will become true only if your speech is connected to the causes. (dreams are the causes).
If the causes are disconnected from the form of speech, if you utter words without any connection with the causes, the principle of agnī and further causes, etc., then the words will not materialise.
The speech becomes true, the principle of speech does not desert you; what you do, what you speak becomes meaningful, and it immediately expresses itself in the form of a result if this truth about speech is known by you.
Such a person is not separated from the worthiness of speech— because of a cosmic affiliation established by the individual of these meditations on the fourfold aspect of speech, he becomes a friend of all creatures, (yogis are our friends) because somehow or the other the cosmic ether and consciousness are present in everyone.
So, your meditation in respect of these principles is an indirect meditation on everybody.
So every being becomes friendly with you. It is not that speech alone will be materialised and become successful in your case, but in addition everyone becomes friendly with you, everyone takes care of you, and you shall be connected in a friendly manner with all creation.
He becomes a celestial and is elevated to a resplendent region after the passing away of this body. One who knows this. But it is difficult to know this. You cannot easily connect everything like this when you speak, or even when you think.
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