Babuji --- The Ultimate

One and Only One : We cannot but help wonder what,how and who such a one is?
Whatever effects a Yoga(conjunction) with him gives the impression, of being some what different,but he remains just the same, just what he is.

The 'only one' is he, who is the source and also who has no end. Since we are drawn out into existence through the power of his will, it is clear that he inheres in us, as the cause of our being.That we are connected with him is also amply borne out by the phenomenon that we start using the concept of 'Thou' for him along with the concept of 'I' for ourselves as soon as we come into existence.

"It is however remarkable that as long as he remains in our view of addressing as 'Thou' our whole being appears to be dyed in his colour and to emit only his glow".

But as we drift from the origin(according to the law of nature,the process of multiplication and division gets triggered and we start moving away from the origin), grossness which is the cause of our drift from reality keeps on covering our manas(psyche),Buddhi(intellect),Chit(consciousness).

The duration of our separation from the origin also produces in us the power to create plurality.Very soon, a day comes forth, forgetting our real existence, we start identifying ourselves with a particular form in which our 'shrunken' , real existence, now gets embedded.

The drift comes to a halt only when we start keeping our inner self, drowned in remembrance only of the 'Origin' or 'Source'.
The effort to do so is called sadhana(Spiritual practice).
Our power which is scattered in the externals has to be pulled back from the many (attractions)and gathered together in our own inner self. For this purpose,we use the means of meditation focusing only on the union with the 'Only one'.

To the extent we succeed in doing , we feel that we have been able to 'meditate well'.

Having withdrawn itself from the many,our attention becomes one-pointed and makes us restless for the realisation of our sole goal.

Our sadhna(spiritual practice),thus begins with the idea that 'He is mine'.Continued absorption in that idea for longer and longer periods matures and transforms that idea into it's real condition.In other words,we begin to feel that we have become his ,that our affinity with him has been established.In due course this anubhava (experience or intuitonal perception) of semeepya (proximity with him) becomes constant.This signifies that our initial idea has now blossomed in the feeling that he has already become ours.It is only then that we begin to feel that we have become his . We also come to regard him as being our dearest, strange that it may appear,even now, we do not have any idea of 'how' or 'who' he is. Thus bringing proof that our relation with him is an original and abiding one and we begin to feel it as such.
It is a common experience that new relationships or an increase in the no of relationships dims our memory of the older relationships,however forgotten, do not die. Though often, they rise up to the surface of our consciousness, but new relationships keep them submerged.
Even then he repeatedly tries to awaken in us the recollection of the one(goal), but we do not always readily find a sadguru, who, after energizing our consciousness with his power, can take us by the hand and removing all obstacles lead us in that direction .Through his unfailing will,he pours the divine current in the innermost core of our being,cleansing ,purifying it thoroughly that our hearts begin to dance at the realisation of our real relationship with the ultimate.

It is this phenomenon which enables us to recognize him as a true satguru.
It is the divine flow of pranahuti,which babuji transmits to the hearts of the abyasis. The realization that he is our’s brings in us that we have become his, and we begin to feel accordingly, and it being not just our imagination.
We do infact become his, after we perceive the real relationship between us and the goal.
Now, we have become restless to know how he is, where he is, and when we shall have him?
It is only time and coverings of grossness of our samskaras, which stand in the way. It is these intervening impediments which had blocked our perception of how he is.
As a matter of fact, gradually our attention gets withdrawn from the Plurality around, and fixes itself on him, that this entire world begins to disappear from our sight, altogether.
Having lifted itself ( mind)above this material world and having become restless in it’s search for the one(Origin), our mind begins to move to his kingdom.

As our desire becomes unified and gains one pointedness, our restlessness to achieve our goal without delay becomes uncontrollable.
Our intense desire for union with him compels our mind to use all the power it can muster, for searching, reaching him. Gradually, the restlessness to realize him gathers such a momentum that the covering of our ego loosen and drop off.
Lightness in us becomes constant and we come to feel as if we have almost become one with him. We now have the spectacle of him at one end, we, separated from him in a state of deep meditation longingly, peering at him, from the other end, immersed with the one thought of union with him. In course of time, we begin to doubt whether we had ever been disassociated from him although in fact, we still remain disassociated.
In the midst of this condition, master’s direct reflection starts reaching us and we tend to assert that his form itself has become our’s.
The moment we begin to feel that we have taken on his appearance, we also begin to realize that we have started acquiring his power and pervasiveness. Now, it is only him who remains perceptible to us.
Realization, for the ‘One and Only one’, is all that we in our system need to do, and to practice meditation diligently fixing our sights only on the ‘Only One’. Thus firmly entrenched ,we automatically get the further related condition of Ati Samepya (Close proximity),
Which makes us aware of the depth, purity of the relationship between Jeeva and Ishwar? ( Soul and the Supreme).

For any sadhana to be fruitful, one of the essential requirements is to have only one goal before us.
Generally, in the initial stages of our sadhana, we have a number of desires besides that of having him. Therefore the mere fact that we have started the sadhana does not make us true sadhaks (aspirants), immediately. We become true sadakhs (aspirants), only when we begin to live in such total absorption with the sole desire of realizing him, that we become oblivious of everything else.
Even when we proceed with our sadhana, we find that our attention gets divided into a number of attractions. "The only solution to this problem is to remain devoted to the goal".
If any other desire or attraction tries to overpower us, we should think that the desire has come our way only because it is helpful in the realization of our dearest one.
In other words, when other objects start attracting us, the attraction should be disconnected from those objects and linked to our goal. If we continue with this practice, it does happen that ‘Realization of Him’ becomes the centre of all our desires.
The practice of constant reminding to ourselves that our sole linking or desire is for ‘Union with our dearest’ alone, does necessarily lead us to the state when our attraction or desire for various objects automatically turns towards the realization of our goal.