The first step in meditation is to concentrate the mind. All waste thoughts are directed out or temporarily shelved while positive thoughts of the self are reinforced with feelings of the eternal qualities of the soul. The emphasis is on the soul "leaving" the body and flying into the subtle region and then finally to seek union with the Supreme Soul (the Point of Light) in Paramdham.

Churning points based on murlis.

1) The Supreme Soul is a bindi and all bindis are the same. There are millions of bindis in Paramdham. They are indistinguishable from one another. So how on earth can we focus our mind on the Supreme Soul in Paramdham? It is a futile attempt, more like finding a needle in a haystack.

2) If this type of meditation of linking the human soul to the Supreme Soul in Paramdham is the desired outcome then it is not necessary for God to come here to teach meditation. It would be far more effective to inspire us from above. Murli dated 4/8/72: "The incorporeal Father certainly needs a chariot. Without the chariot what can He do? You can meet Him only when he boards the chariot, when you say: 'want to listen to you only, want to sit with you only' it means a chariot is a must. Alright, let me see how can you remember the incorporeal one without any corporeal medium. Can you achieve the knowledge through inspiration only? Then what for have you come to me in person?" Again in murli dated 23/9/87 Baba says; "How can I explain the knowledge without the aid of the corporeal medium. In this no inspiration is at all involved. I am sitting here in the form of the teacher."

3). The object of meditation is to have union with God. When God incarnates in the sakar form then we should remember Him in that form. Why should we imagine ourselves to be in Paramdham when He is right in front of our eyes? Union can only be complete if both are of an equal stage, it cannot be that God is nirakar (bodiless) and the children are sakar, that will not be an equal match. Therefore, the Supreme Soul has to incarnate in a human body to have connection with his children, but children have to shed body consciousness to complete the union.

4). In actual fact there is no experience of any kind in Paramdham. Souls there are in deep slumber and totally unaware of themselves. If that is the case why do we want to deceive ourselves by having illusions or out of the body experiences in Paramdham?

5). The true fact is that only when the soul is in the body can it experience supersensous joy. So meditation should be based on the concept of the soul attaining a bodiless stage while remaining in the body and not otherwise. Shrimat says we should live a living death and by imagining our soul to leave the body we are actually telling ourselves to die physically. So the BK concept of meditation can only reap the stage of leaving the body (death) whereas Shrimat says living death that is, in the body but without any pull of body consciousness we experience union with God.

6). Further the concept proposed by BKs is very difficult to follow because it is very difficult to focus on the point of light for a long time. Moreover even if we succeed to meditate on the dot, we will only achieve 'mukti' (liberation). If we don't establish the practice of meditation of the soul in the body, how can we achieve "jeevanmukti" which is a state of liberation in paradise with the body? In avyakt vani dated 18/1/70: Baba says, --"During meditation along with the Incorporeal if the Corporeal is remembered then you will become "charitravan" (virtuous) but if only the corporeal form and his character are remembered then only that character will be in the memory. Hence along with the incorporeal luminous point, the corporeal from and his character should be remembered." (Relationships can only be fostered in the sakar form, so by remembering the practical incarnation of God we attain union of the highest stage.)

7). Shivbaba says he is teaching us easy yoga, which means through our yaad we can easily remember Him. Since God has come in the sakar form it is very easy to remember him in that form. In every centre there is a picture of Brahma Baba below the red light. Brahma Baba has left his body in 1969 and if we remember him, it is like remembering a corpse. A human body without a soul is dead and if we remember someone dead, our buddhi will also become dead (stone intellect). The children who experienced the sakar form of Brahma, the mother, received nourishment of love and cherished the fosterage and become so deeply involved with that love that only the corporeal form of Brahma used to be remembered by them. As Brahma's body was destructible so Father well in advance clearly indicated not to remember that destructible form. In the murli dated 28/3/76 Father stated: "Destructible objects are not to be remembered, when a new house is in construction, the attachment for the old house vanishes. These are the languages of the unlimited world."
This a clear hint that the Supreme Soul knows that Brahma (the old house) will be destroyed and children should not have attachment towards him. He even gave the orders: "Remembering Brahma will not help to incinerate vicious action, rather some or other type of sins will be committed. Hence don't even keep his photo's."(Murli dated 17/5/71) but children who do not understand this unlimited knowledge still remember and honour the picture of Brahma in every BK centre worldwide.
So, you can judge for yourself  how far do the BKs practise what they preach!

The solution therefore is to determine who is the permanent immortal chariot of God (akalmurat) through whom our remembrance is based on. Shivbaba has hinted in the murli dated 15/7/74 "I enter this body for a short time. This Brahma is an old pair of shoes. When the first wife expires, the man says an old pair of shoes has gone now, let me have a new pair." As  the costume changes so likewise the role. Brahma Baba's part was that of a Mother and therefore the role of the sakar Father has to be visible in another chariot, who makes the souls meet with the Supreme Soul after separated for a long time and through Him we get the inheritance. He is the personality of Prajapita ( Ram's soul-- Father of humanity) whom all souls will eventually acknowledge at the end. He must be in a living form for all souls to acknowledge him unlike Brahma Baba who has already left his body. Is it not our duty as Brahmins to find out who the Father the Humanity is and glorify him and reveal Him to the world! ---------OM - SHANTI