Gita key verses course 20 – What is meditation? What are spiritual experiences? – Gita 6.22

When one attains the stage of spiritual absorption, one feels there is nothing more to be gained.
Being situated thus, even the greatest distress will not disturb one.
In one sense, if we look at our lives, this is what we all long for, isn’t it?
We long for some achievement that will bring contentment and free us from the craving for more and more.
We also seek to either get rid of misery or at least transcend it. For example, we buy insurance so that if distress comes, we won’t be as disturbed by it because we have some financial security.
Ultimately, these two things—freedom from craving and freedom from distress—are what we all long for. This ultimate achievement in life, Krishna says, is not a state of external relationships, not a state of economic development, nor a state of any external transformation. It is a state of consciousness.
The ultimate achievement is a state of spiritual absorption that frees us from craving, lamentation, and the fear of distress.
So now, how does one get there? That’s what we’ll be discussing in today’s session.
Next slide, please.

These are the three parts I’ll discuss: What is meditation? Let’s begin with the first part.
Some of this will be a quick recap of what I have discussed earlier.
Next slide, please.
Meditation essentially means to focus our mind on the unchanging instead of the changing. We understand that material things are changing, while the unchanging is ultimately spiritual. However, in the process of meditation, we may initially focus on objects that are external and tangible.
Next slide, please.
This is because it’s difficult for us to immediately focus on some sublime, non-tangible spiritual objects. The Gita gives us certain objects, like the tip of the nose or the space between the eyebrows. Others in different traditions may use objects such as the flame of a candle, a spot on the wall, or even a natural or divine image to focus on.
The idea here is not so much the specific object we are focusing on, but the fact that we are focusing. Meditation has two aspects: the object of meditation and the mode of thinking.
Initially, focus on the mode of thinking and just try to concentrate the mind. Eventually, the objects become internal, turning inward, and we start focusing on inner reality. This culminates in the ultimate spiritual reality.

In the Bhagavad Gita, when Krishna speaks in 6.20-23, he does not mention himself directly. We are discussing the Gita both sequentially and holistically. Sequentially, Krishna speaks about the yogis who seek inward, perceiving a spiritual reality within themselves—something indestructible, sacred, and divine. In 6.47, toward the end of this section, Krishna will talk about how he is the culmination of yogic practice and the object of meditation for the topmost yogis.

This is a progression in meditation from outward objects to inner objects and ultimately to the innermost highest reality: Krishna.
Next slide, please.

To understand a bit about the mechanics of meditation—how does meditation work? Many of you may remember we discussed the theme of how the mind is like the software, the soul is like the user, and the body is the hardware.
Another similar image we discussed when talking about the mind is that the mind is like the inner screen, the soul is the outer scene, and we are the inner seers. The inner screen (the mind) is meant to function as a window to the outer world, but sometimes it becomes a movie screen, showing us distractions and diversions.

In the process of meditation, the mind plays a third role—not during the process itself but in the perfection of meditation as it evolves spiritually. At this stage, the inner screen (the mind) changes from a window to a mirror. The mirror reflects our inner reality, allowing us to perceive ourselves inside ourselves. That’s how each of us moves forward in our spiritual journey.

What is described here are the various stages in the process of Samadhi, the process of attaining Samadhi.

This is a very technical subject, which I won’t go into much detail about, but the stages described in the Yoga Sutras and indirectly mentioned in the Bhagavad Gita are as follows:

1. Mudha: This is when the mind is deluded, completely out of control. Going back to the inner screen metaphor, in this stage, we are just passively watching, unaware of what is happening on the inner screen. This is the mudha stage, which means “deluded.”
2. Kshipta: This stage refers to agitation. In the deluded state, one is not aware of the problem and is not agitated. The mind wanders here, there, and everywhere, and we just go along with it. In kshipta, however, the mind is actively jumping from thought to thought—what about this? What about that? The agitated state.
3. Vikshipta: This is the distracted state. In this stage, we try to concentrate, but the mind keeps wandering.
4. Ekagrata: This means concentration. A student studying in a noisy place would be in the vikshipta state, while a student preparing for an exam in three hours would be in the ekagrata state, focused and concentrated.
5. Nirodha: This is where the mind is silenced. The Bhagavad Gita, in verses 6.20-23, begins with the concept of nirodham (silencing). Yogasevaya—through the steady practice of yoga, one reaches the state of nirodha.

Now, imagine a TV screen. Earlier, we discussed how the mind is like a monitor that brings in inputs from the senses. Sometimes it becomes like a movie screen. Now, imagine that the monitor is turned off, meaning nothing is being displayed. But depending on the type of glass the monitor is made from, it can be used as a mirror. If we don’t have a mirror around, we might use our phone or laptop screen as one.

Yatra uparamate chittam—when the mind becomes silenced, nirodham yogasevaya, what happens next? Yatra chaiva atmana atmanam, “with the mind, the soul is seen.” At that time, we perceive ourselves as spiritual and indestructible. Vashanatmani tushyati tushyati—the soul becomes joyful.

This is the spiritual experience that arises when we practice yoga and move toward perfection. It is self-perception. When the mind turns into a mirror, it reveals our true self. If you remember an exercise we did during the mindfulness session, we discussed how we close our eyes and look at the inner screen, trying to catch sight of the inner seer. But it’s difficult to catch sight of the inner seer. However, when the mind turns into a mirror, the inner seer comes into full, clear view.
Next slide, please.

This is the stage of perfection in meditation, where authentic spiritual experiences start to unfold. Let’s try to understand what spiritual experiences are.

The inner screen becomes a mirror.
Next slide, please.

The ultimate spiritual experience is not just the experience of ourselves, but the experience of Krishna as the ultimate reality. Why is that? Because when the mind becomes like a mirror, it shows not only the soul but also the whole, of which the soul is a part. That whole is Krishna. Thus, spiritual experiences culminate in the perception of Krishna—in complete captivation and absorption in Krishna.
Next slide, please.

In addition to the experience of Krishna, there can be other spiritual experiences. Sometimes, in a state of spiritual experience, one feels peace, serenity, and security, as if everything is fine. Different people from different traditions have different spiritual experiences. While some specifics may vary, there are fundamental similarities.

One common experience is the sense of being an observer, distinct from the body. One understands that the body and the world are destructible, and that one is separate from them. A sublime sense of serenity arises in such a person. This is one type of spiritual experience. Another type is the experience of oneness—a sense of cosmic oneness. One understands that the spiritual essence that makes me is the same essence that underlies all of existence. Therefore, I am, in a sense, one with everything.

This sense of oneness will be explored in detail in a future session, but for now, we understand that it is also a spiritual experience. Based on the focus of our inner perception, we might perceive that we are safe, or we might perceive that everything is one. And of course, there is the experience of Krishna.

All these are spiritual experiences, and they can be powerful and transformative. Normally, we have sensory experiences—seeing, eating, and touching things—which are part of consumer consciousness. Sometimes, when we sleep, we experience dreams, which are more mental. But spiritual experiences are rare. They can give us a deep conviction that there is a reality beyond the sensory world, beyond our usual experience. When we have such spiritual experiences, they can be profoundly transformative.

Consider two levels of consciousness: level one (material consciousness) and level two (spiritual consciousness). As our consciousness rises from level one to level two, we begin to experience these higher spiritual realities. As we rise, the experiences become more refined.

When someone experiences a spiritual awakening, they may wonder: Is there more? Have I attained perfection?

No, actually, more important than occasional spiritual experiences is lasting spiritual consciousness. Sometimes you might experience something, and it’s wonderful, but we need to rise to a higher level of consciousness.

Another metaphor we’ve used for the spiritual journey is mountain climbing. We discussed this, especially in 4.11, how there are different paths to the summit. When climbing a particular path, if the greenery cover is not too thick and the rocks aren’t in the way, we might get a beautiful glimpse of the peak or the surrounding territory. It’s such a beautiful sight. This glimpse of the summit, or the ultimate reality, can be a spiritual experience. However, that is not enough—we still haven’t reached the top of the mountain. So we need to keep going.

Lasting spiritual consciousness is attained when we reach the top of the mountain. Various practices, such as Ashtanga Yoga or Bhakti Yoga, are pathways to the summit. When we ascend to the top, we don’t just have a spiritual experience, but we enter a spiritual state of consciousness. A spiritual experience may come and go, but once a spiritual state of consciousness is attained, it becomes a lasting strength. This is what we need to progress toward.

Next slide, please.

Now that we understand spiritual experiences, we should recognize that many people have various experiences which they feel are spiritual, and some people are completely dismissive of them, calling them mere hallucinations. So, are spiritual experiences hallucinations, or can some spiritual experiences be hallucinations? If we experience something, how do we know whether it’s a hallucination or a true spiritual experience? Let’s explore these questions.

Go ahead.

Let’s begin by discussing the difference between illusion and hallucination. An illusion is essentially a mistaken perception. For example, if we are walking through a dark forest path and suddenly see something long and twisted, we might think it’s a snake about to bite us. In reality, it’s just a rope lying there. When we mistake one thing for another, it’s an illusion. A hallucination, however, occurs when we perceive something that isn’t there at all. For instance, if we’re walking along the road and suddenly feel there’s a snake when there is actually nothing there—neither a rope nor a snake—that would be a hallucination.

Those who claim that spiritual experiences are hallucinations often believe there is no such thing as a spiritual reality. They argue that consciousness is simply produced by the brain and that when the body and brain are destroyed, consciousness ends with them. If someone experiences something, it is just a hallucination—nothing more than a false perception.

So, not everything that everyone experiences is a spiritual experience, even if it’s a non-sensory experience, not a nonsense, but non-sensory. Let’s look at this further.

Go ahead. Next slide.

Spiritual experiences are distinct from mental experiences. We’ve discussed how there are three levels of reality: the body, the mind, and the soul. Most of the time, we are caught up in sensory experiences. Even when we dream, we usually experience some projections or transformations of sensory experiences. For instance, if we see someone beautiful in real life, we might dream about them later. These are sensory experiences in the mind, but they are still mental experiences.

However, there are certain other experiences we might have. These are mental experiences, which are non-physical. And because they are non-physical, people often mistakenly think that anything non-physical is spiritual. But there is a significant difference in how we understand the nature of reality. Beyond the physical world, there is not only the spiritual realm; there is also a mental level of reality.

At the level of the mind, it is separate from the body but not yet at the level of the spirit. Now, let’s explore the types of experiences that could be classified as mental experiences.

Please go ahead.

In the yoga tradition, there are certain siddhis, or mystical powers. Examples include anima, laghima, and prapti. Prapti means the ability to reach out and acquire distant objects. For instance, someone sitting in India might be able to acquire a date from Afghanistan. This may sound ridiculous, but the mind exists at another level of reality, distinct from the body. At this level, things can be accessed faster.

Just as an insect can move more quickly if it flies diagonally across a building than if it crawls along the walls, certain higher dimensions of reality allow us to access things more swiftly. However, these higher dimensions are not spiritual—they are mental. In fact, in the Yoga Sutra, these siddhis are described as temptations and distractions. There are physical temptations—sensual temptations where we are attracted to worldly objects—but beyond that, there are subtler temptations.

The capacity to do something that nobody else can do can make us feel special. However, we may end up getting caught in this and not progress to the spiritual level of reality.

Go ahead. Modern science refers to these phenomena, or something similar, as paranormal phenomena. Research has been conducted on topics such as clairvoyance and psychokinesis.

Clairvoyance refers to the ability to perceive information, such as reading a book without opening it or knowing what is written inside an envelope without opening it. We might dismiss this as hocus pocus—and yes, most of it is simply trickery. Magicians perform magic shows in which they claim to demonstrate certain phenomena, and most of it is just sleight of hand that requires expertise to execute.

However, there are many well-documented experiences and abilities that defy normal explanation. Psychokinesis involves moving things using the power of the mind. For example, levitation, where a person in a yogic trance seems to defy the laws of gravity, is considered an example of psychokinesis. There is also telepathy, a phenomenon where one person, in one location, thinks something and the other person, in a different location, somehow knows it. How this occurs remains a mystery. Some researchers, like Dr. Ryan, conducted studies in which the recipient of the telepathic message was placed in thick metallic chambers that blocked all known waves. Yet, the person was still able to receive the message.

While much of this may elude our normal understanding, we should recognize that not everyone who claims to possess such abilities is actually doing so. Many of these claims are the result of trickery or deception. However, there are cases where people appear to know things that they logically should not be able to. This happens at the level of the mind, which is subtle and does not have to adhere to the physical laws that apply to material objects. The mind can extend across space and time without being bound by the limitations that affect physical matter.

Go ahead.

Now, it’s important to note that these paranormal phenomena are not necessarily spiritual. As I mentioned, the mind can exert influence over matter. In telepathy, for example, the messages exchanged are usually cognitive—information such as “What number am I thinking of?” or “What card am I holding?” There are also emotional messages. In the study of medicine, there’s a well-known experiment titled Where Science and Spirituality Kiss Each Other. This study explored the effect of emotional messages on healing.

In this study, patients who were sick (with conditions like a stroke or heart attack) were divided into two groups: a control group and a group of subjects. The subjects had loved ones who would sit nearby and send messages of love, affirmation, and healing. Remarkably, those who received these messages showed a significant improvement in their recovery. These messages were not necessarily prayers connecting them to God; they were simply expressions of affection and love.

While this doesn’t mean that love can cure anything and everything, the study found that emotional energy could have a positive impact on healing, further suggesting the mind’s potential to affect physical reality.

Mind Affecting Matter

It has been documented that the mind can influence matter, not just through physical processes but by conscious intention.

• Princeton Study on Random Number Generators: In an experiment, individuals were able to influence the outcome of a random number generator through focused intention. Even if the individual was in a different room or city, the results were affected by their mental focus.
• Significance: This demonstrates that mental experiences can influence physical outcomes, but it is important to recognize that these are still mental experiences, not spiritual ones.

Key Point: Mental power is not necessarily spiritual. The ability to influence material reality with the mind is a mental phenomenon, not a spiritual one. Spiritual experiences transcend these physical interactions.

Experiences Beyond the Physical

While many non-physical experiences exist (such as influencing random number generators), it’s essential to note that not all of these experiences are spiritual.

• Mental vs. Spiritual: The key distinction is that experiences beyond the physical world do not automatically qualify as spiritual. Even extraordinary mental experiences (like influencing matter or having vivid dreams) are still part of the mental realm, not the soul’s realm.

What is a Spiritual Experience?

A spiritual experience refers to an encounter with the divine, a direct connection with the soul’s true essence and its relationship with God, rather than simply mental or emotional experiences.

• Dreaming of Krishna: A person may dream of Krishna, which could be seen as a spiritual experience. However, the critical point is that the spiritual growth comes not just from dreams or visions but from the voluntary actions we take in devotion and service to Krishna.
• Voluntary Choice vs. Involuntary Experiences: Spiritual growth results more from conscious choices (turning towards the divine, cultivating devotion) than from involuntary experiences (such as dreams or visions).

Spiritual growth comes from deliberate actions of turning towards spirit and service, and is not solely about fleeting experiences.

Devotional Experiences and Physical Transformation

In the realm of devotional experiences, there can be physical manifestations of deep spiritual transformations.

• Ashtasattvika Vikar: These are physical symptoms that arise in a devotee during intense devotional experiences, such as tears, trembling, or hair standing on end. These can happen when a devotee feels an intense connection with Krishna.
• Lord Cahitanya: He exhibited these devotional transformations, and such manifestations are seen as the body’s reaction to the deep emotional and spiritual experience of encountering the divine.

Key Point: These experiences are devotional, not merely spiritual. The difference lies in the focus: devotional experiences center on a relationship with God (e.g., Krishna), while spiritual experiences are about realizing the nature of the self and connection with the divine essence.

Unfortunately, there are people who pretend to have spiritual experiences. But how do we know if someone is genuinely experiencing spiritual ecstasy or if they are just pretending? There are certain devotional symptoms that are more reliable indicators of spiritual progress than mere physical manifestations like tears or trembling.

In Nectar of Devotion (Bhakti Rasamrit Sindhu), the characteristics of Bhakti Yoga in its perfection are described. Some signs, such as the physical transformation of the body, may be more obvious, but others are subtler and harder to fake. For example, an advanced spiritual practitioner does not waste time on mundane or sensual matters; they are so eager for Krishna that they cannot live without Him. They desire constant connection with Krishna in every moment.

Other signs include Samutkantha, which is the eagerness to hear and speak about Krishna, and Nama Gani Sadaruchi, the deep desire to chant Krishna’s glories. Virakti refers to detachment from worldly things. These symptoms are less easily faked and are therefore more indicative of authentic spiritual advancement than occasional intense spiritual experiences or outward devotional symptoms.

Go ahead.

As we begin our spiritual journey, can we have spiritual experiences? Yes, we certainly can. If we experience them, we should be grateful, as they are glimpses of something greater, something ahead of us that we have not yet fully reached. It’s like catching a glimpse of the beauty of the peak when climbing a mountain.

However, those who imitate or pretend to have spiritual experiences are mistaken. Why? Because they are only pretending. In the Bhakti tradition, it’s said that when a woman in labor cries out, it signals the birth of a new life. But if a woman who is not pregnant cries out, no new life is born. Similarly, physical changes and transformations are not as important as what is internal. The internal spiritual substance matters more than external appearances.

For example, if we dream of Krishna, we can be grateful for that experience, but we should not boast about it to others. Our devotion is not defined by what happens when we sleep but by how we act when we are awake.

Go ahead, please.

At our current stage in spiritual life, we need to practice humility. Humility means we desire spiritual experiences, but we don’t demand them. Naturally, we would love to be captivated by the beauty of Krishna, whether in the form of the deity in the temple or during Kirtan. We long to have spiritual experiences, and this desire itself is a sign of devotion. It shows our longing to be with Krishna and love Him.

However, while we desire these experiences, we should not demand them. Demanding experiences goes against the mood of service, while non-demanding is the true mood of service. Later, in the Bhagavad Gita, Arjuna petitions Krishna to reveal His universal form, an extraordinary experience known as a theophany—manifestation of God within nature. We will explore this further when we reach the 11th chapter.

When Arjuna requests to see Krishna’s universal form, he does so with humility, saying, “My dear Lord, if it is possible, please show me your form.” Krishna grants Arjuna’s request. This reflects the nature of a devotee—desiring spiritual experiences, but not demanding them. So, what should we focus on as we practice spiritual life?

We should not focus on the experiences themselves, but on the path that leads us to spiritual realization. The Bhagavad Gita offers us an express way to elevate our consciousness. By staying focused on moving forward on this path, we will gradually rise to a higher level of reality, ultimately reaching the peak of the mountain, where spiritual experiences naturally occur. The key is to stay on the express way, focusing on progress, rather than seeking specific experiences.

To summarize today’s discussion, we began by exploring three main topics: What is meditation? What are spiritual experiences? And are they just hallucinations?

Meditation starts by shifting our focus from the changing to the unchanging, gradually moving inward from external objects of meditation toward the internal object. As we progress, we experience higher realities. I explained that in the stage of Nirodha, the mind ceases to show external images and becomes like a computer, reflecting the self inwardly.

We then examined spiritual experiences, distinguishing between hallucinations and illusions. Some people dismiss spiritual experiences as hallucinations, but when a person is on the spiritual path, these experiences are more likely to be illusions—mental experiences mistaken for spiritual ones. Hallucinations are false perceptions (like seeing a snake when there is none), while illusions involve misperception (mistaking a rope for a snake).

Materialists often call these experiences hallucinations, but in the spiritual context, we understand them as illusions, where the mind interprets experiences in a way that feels spiritual, though it is not.

I also discussed the yogic siddhis, such as Anima, Mahima, and Prapti, which arise from accessing higher dimensions. Additionally, I mentioned contemporary phenomena like telepathy and the healing power of loving messages, where the mind influences outcomes like random number generation. These experiences can provide insight into the mind’s potential influence.

Spiritual experiences can range from a sense of cosmic oneness to perceiving Krishna’s divine beauty. So, can we have spiritual experiences now? Yes, we can. If we do, we should be grateful, but not take them as signs of spiritual advancement. True spiritual growth depends not on involuntary experiences but on the voluntary choices we make. Our focus should be on moving forward on the spiritual path, not just seeking experiences.

As we steadily progress, like climbing a mountain, we will reach the top and attain enduring spiritual experiences.

Thank you very much. Hare Krishna.

Now, let’s look at some questions.

What does the inner seer look like? How can you know if you’re able to see the inner seer?

The inner seer is the soul, or Atma, which is currently in a state of consciousness known as bija rupa—a spark of consciousness. What one perceives on the spiritual path may vary, as the soul evolves. Essentially, one begins to perceive the sense of indestructibility, realizing, “I am not my body, mind, emotions, or circumstances.” This is the perception of the inner seer.

Are external objects of perception, like deities, both sadhana and sadhya?

Yes, in a sense. While the deity of Krishna is non-different from Krishna Himself, there is a difference in experience. Initially, when we behold the deity, it is part of our sadhana, our spiritual practice. But as we purify and elevate our consciousness, our perception of the deity can become more direct, leading to a deeper connection with Krishna. This transformation is part of the process of spiritual realization, where we can experience Krishna more fully, as described in the Damodarastakam prayer.

Why is our experience of Krishna different from what is depicted in art or poetry? Krishna is beyond material description or depiction. In Lilitha Madhav by Rupa Goswami, the poet expresses that when describing Krishna through poetry, the poet might think they’ve glorified Him beautifully. However, upon seeing Krishna directly, the poet feels that the glorification falls short, as Krishna’s true form is far greater than anything they could describe. Krishna, the emperor of the world, cannot be fully captured by human words or art.

So, while the deity and the Lord are the same, our perception of the deity may not be the same as direct perception of Krishna. When we perceive the deity, we might see it as being made of marble, wood, or clay. Bhakti Raksha Thakur discusses multiple levels of perceiving the deity. Although the object of worship is the same, our experience of that object differs depending on our spiritual development. In this sense, we understand Achintya Bheda Abheda—the simultaneous oneness and difference between Krishna and His forms.

Now, regarding chanting, it’s beneficial to focus on hearing the holy name and keep the mind from wandering. However, focusing on something connected to Krishna, such as recalling a verse, a picture, or a past darshan of Krishna, can also help deepen our connection to Him. This isn’t hallucination but a means of centering the mind on Krishna.

What’s the difference between dreams, hallucinations, and illusions?

Dreams are complex and can involve combinations of real experiences that appear illusory. For instance, you might dream of a golden mountain after having seen gold and a mountain separately. Sometimes dreams are vivid enough to cause physical reactions, like sweating if you’re being chased by a tiger.

Hallucinations, however, are false perceptions (like seeing something that isn’t there), while illusions are misperceptions of reality (such as mistaking a rope for a snake). Dreams can sometimes blend reality, karma, and illusions. They may even reflect our past karma, as explained by Baladev Vidyabhushan in his commentary on the Vedanta Sutra. Some people experience recurring bad dreams due to past negative karma, while others face challenging situations in life. Dreams can be a manifestation of subtle karma, whereas more significant karma affects our physical life.

However, spiritual growth isn’t determined by dreams. It depends on the choices we make in our waking state, where we can exercise free will and consciously advance spiritually.

How can we know if we’ve had a true spiritual experience?

We cannot always know immediately if an experience is truly spiritual, but we can gauge it by the consequences it brings. A spiritual experience should foster greater detachment from material desires and enhance our attachment to spiritual practices. If it helps us become more spiritually committed, increases our material detachment, and deepens our connection to Krishna, we can consider it a true spiritual experience.

Thank you very much for your attention and participation.
Hare Krishna.