Chapter XII: 8
|Fix thy mind on me only, thy intellect in me, thou shalt no doubt live in me alone hereafter.|
Again and again, the spiritual aspirant tries to pour the infinite into the finite. He meditates on God. He enthrones him in the lotus of his heart. All these practices are valuable aids to yoga, but in themselves they may become obstacles. They may lead us into a kind of tamasa, self-satisfied state in which the ego, the problem maker in our life, enters the field of religion or spirituality and projects experiences of visions and voices which delude the soul, producing illusions of spiritual evolution and preventing it from proceeding further. Never make a method an end in itself.
Krishna tells us: "Collect your mind and enter it (niveshaya, in the text) into me." Arjuna actually saw that he himself was in the cosmic form. We are all in God. When we practice meditation, it is profitable for us to feel not only that he is in us, but that we are in him, too.
Even when we are asked to meditate on the Lord seated in the heart, it is only as a means to rid us of the ego, the "I". When God is enthroned in the heart, his infinity fills it, making it impossible for the ego to exist there; darkness cannot co-exist with light.
The formula of Vedanta, "I am Brahman" implies the same truth. It is not as though the "I" is God. It is not as though that "I" is to be pushed into Brahman. We should realize that Brahman alone exists even now and that ignorance alone identifies him with the ego-consciousness.
The method (whichever be the path pursued) is firmly and calmly to assert (in the sense of "perceive") the Lord's presence in us and everywhere. Start with feeling his presence in the heart. Let him then envelop you. Let him envelop the whole universe. Then forget that you are meditating on him. He and he alone exists; not "I". Is there any doubt that "thou shalt live in him thereafter"?
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