they be aligned in a particular manner; immediately they re-group themselves to
stand, or sit, or do whatever it is, according to the instructions given. The harmony,
adjustment, or alignment which the general wants to introduce into the group is the
disturbance he causes in the order—or we may call it the disorder—which was there
in the group of soldiers. Notwithstanding the fact that the readjustment—which must
be called a disturbance of the existing order—is intended for a higher alignment,
nevertheless it is a disturbance. A disturbance is anything which completely changes
the existing condition, though it may be for a better valuation and experience of
things. The aim is not what is to be considered here. It is what actually happens that
is the point.
Likewise, though the intention is a rearrangement of things and a harmonisation of
all the forces in a cosmic sense, this does not happen immediately. One soldier will
run this way and another will run that way to be in a proper position according to the
order issued. We can see that there is the same kind of disturbance taking place in
the midst of people. We do not know what is happening, why they are running about
hither and thither. They are doing it for the purpose of an alignment which is
required of them. Likewise, forces will start rushing from point to point for the
purpose of the order that they are expected to maintain according to the advice given
at the point of concentration.
The effort at concentration of mind is the order issued by the general of the army,
that the soldiers may be aligned, or ordered, or adjusted in a particular manner. The
existing system is chaotic compared to this intention of the order. So there is a
running of the forces in different directions—movements directed in various ways,
like flies running from all corners. Bees begin to fly to the hive to place themselves in
particular holes there, as they have a function to perform in the beehive. But when
they fly, they fly higgledy-piggledy, in all places. When they come from different
directions, we do not know from where they come, or in what manner they come.
They appear to have no order, system, or anything of that sort, but the intention of
their moving about is something which is order, system and method.
The danger that is possibly going to be faced by a meditator is the condition in which
he will find himself at the time of this readjustment of forces. This is a very crucial
point which one should not miss. We should not be too complacent or happy about
the goal that is ahead and what we are going to realise in the end; that is not what is
important. What is of consequence is the thing that is happening just now. It is
possible that, due to the force of concentration, the forces connected with the
personality of the individual may get stirred up into activity in a particular manner.
Inasmuch as these forces are connected with the personality of the individual, they
will have an impact upon the individual. It is this impact that is to be expected even
before it comes. It is not possible to give an explanation of all these details because
they are purely personal matters and vary from individual to individual according to
the conditions of the mind, etc.
We will not find these described in any book on earth, except perhaps in rare
mystical volumes. Even there we cannot find every minute detail. Each one is
peculiar to each individual because the reactions that follow and the experiences
which one passes through at these moments of concentration depend upon the type
of personality one has, and the strength of will that one has, as well as the intensity of
the karma that one has to work up through one’s individuality. When the