This state of concentration is called dharana (steadiness of concentration or absorption). By this constant practice of pratyahara, one is eventually able to concentrate for a short period on the Focal Point. Through the means of pratyahara, the mind is brought back repeatedly to the Focal Point. Section 77 describes the qualities of the teacher and how the aspirant benefits from his or her relationship with the teacher.ĩ4.In the initial stages of dhyana (absolute concentration), pratyahara is practiced. The good will of the spiritual teacher cannot but help affecting the aspirant in a positive manner because one is affected by the power of a higher vibration. A spiritual master who is wise, pure and a practitioner of the Yoga of Divine Sound gradually imparts his or her virtues to the student. Unfortunately, true teachers are few and difficult to find. The fruits of accepting a true master are immense. A teacher lacking purity of character or other essential virtues is a false spiritual teacher. Purity of character is the essential quality of a teacher and if purity is lacking that teacher is no better than an animal. As the aspirant is particularly affected by the teacher's moral character, it is imperative to avoid teachers without moral virtues.
In spite of the teacher’s exquisite knowledge, association with that teacher is not desirable if he or she is lacking in moral character. If one has accepted a spiritual teacher and later finds him or her lacking in rectitude, that teacher should be abandoned. Even though there are differences in the name and form of the Deity of worship, the underlying unity of the Unbounded dissolves these seeming differences (according to the idea expounded in section 86). Further, the means to attain this state (as described in section 59 and 61) are found in the writings of the saints.
The Ultimate, Unbounded, Infinite state (as described in section 11) is the unique possession of a saint. When all sectarianism and the forms of the particular time or place of the writings of a saint are removed, the basic principles of Sant Mat are in unity. Likewise, due to excessively zealous followers these seeming differences are often accentuated.
The appearance of differences can be attributed to time, place and language, giving varied labels to views which are in reality the same. In different times and in different places saints appear, and their followers name their tradition in respect to the particular saint. In fact, there is an unbreakable unity in the spiritual views of all saints. Often the teachings of various saints would, on the surface, seem contradictory to each other or even contradictory to the principles of the Upanishads. This is not to undermine the teachings of other saints, but rather to say that in the Upanishads are found the basis of the teachings of these saints.
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