One pointed meditation – Light in the Head

Book 3 – Sutra 32

32. Those who have attained self-mastery can be seen and contacted through focusing the light in the head. This power is developed in one-pointed meditation.

This is a paraphrase of a very general nature, but gives the exact sense of the terms employed. In the twenty-fifth sutra we considered the nature of the light in the head. Here it might briefly be stated that when the aspirant is aware of the light in the head, and can utilize it at will, turning its radiance upon all that he seeks to know, the time comes when he can not only turn it outward on to the field of knowledge wherein he functions in the three worlds, but can turn it inward and direct it upward into those realms wherein the saints of God, the great “Cloud of Witnesses” walk. He can, therefore, through its medium, become aware of the world of the Masters, Adepts and Initiates and thus contact them in full waking consciousness, registering those contacts with his physical brain apparatus.

Hence the necessity of becoming aware of one’s own light, of trimming one’s lamp and of using the light that is in one, to the full. By use and care, the power of the spiritual light grows and waxes and develops a dual function.

The aspirant becomes a light or lamp set in a dark place and illumines the way for others. Only thus can the light within be fanned to a flame. This process of lighting others and being a lamp must always precede that wonderful experience wherein the mystic turns his lamp and light into other realms and finds the “way of escape” into those worlds where the Masters work and walk.

This point needs emphasis for there is too strong an inclination among students to search for the Masters or some Guru or Teacher who will “give” them light. They can only be found by the one who has lit his own light, trimmed his own lamp and thus provided himself with the means of penetrating into Their world. The more technical side of this matter has been well covered in the words of W. Q. Judge:

“There are two inferences here which have nothing to correspond to them in modern thought. One is, that there is a light in the head; and the other, that there are divine beings who may be seen by those who thus concentrate upon the ‘light in the head.’ It is held that a certain nerve, or psychic current, called Brahmarandra-nadi, passes out through the brain near the top of the head. In this there collects more of the luminous principle in nature than elsewhere in the body and it is called jyotis – the light in the head. And, as every result is to be brought about by the use of appropriate means, the seeing of divine beings can be accomplished by concentration upon that part of the body more nearly connected with them. This point – the end of Brahmarandra-nadi – is also the Place where the connection is made between man and the solar forces.”

It is this light which causes the “face to shine” and is responsible for the halo depicted around the head of all saints and Masters and which is seen by those with clairvoyant vision around the head of all advanced aspirants and disciples.

Dvivedi also gives the same teaching in the following words:

“The light in the head is explained to be that collective flow of the light of sattva which is seen at the Brahmarandra, which is variously supposed to be somewhere near the coronal artery, the pineal gland, or over the medulla oblongata. Just as the light of a lamp burning within the four walls of a house presents a luminous appearance at the keyhole, so even does the light of sattva show itself at the crown of the head. This light is very familiar to all acquainted even slightly with Yoga practices and is seen even by concentration on the space between the eyebrows. By Samyama, (meditation) on this light the class of beings called siddhas – popularly known in theosophical circles as Mahatmas or high adepts – able to walk through space unseen, are immediately brought to view, notwithstanding obstacles of space and time.”

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