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a disciple living in close proximity, is no less remarkable. In this experiment irrespective of whether a guru transfers his energy to the disciple or not, some kind of transference naturally takes place. The technique of dhyana can be learnt through books but that is a process of indirect training. The training imparted by the guru, on the other hand, is direct. The difference between the direct and indirect training is evident in their results. From this point of view, the reverence of the guru has a special value.
Q. The effect of being directly in the vicinity of the - guru is indescribable indeed. In this there can be no contradiction. But is it necessary for a sadhak who merely seeks training in meditation, to be near the guru day and night? Is it not possible to achieve the desired result through occasional instruction?
Ans. Meditation is of two kinds-casual and timeless.
casual meditation is bound to the limits of time. It can be practised once, twice, or four to five times a day. As regards time, 2-4 hours may be allotted to it. But timeless meditation is not bound by time. Because the man possessed by a keen yearning for self-realization is not bound by time; rather it is time that moves with him. That a sadhak practising dhyana should be self-aware for one or two hours and keep unaware, or fickle, for the rest of the time, is not at all desirable. That is the condition in which religion finds itself today. When a man visits a religious place, he appears to be thoroughly religious, but this kind of religion has no effect whatsoever on his conduct. This duplex mentality can neither redound to the glory of religion nor give recognisation to a truly religious person. As long as any contradiction exists in one's behaviour during the hour of worship and the rest of the day, religious worship will not yield the
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