6. MEDITATION
Does not one find some kind of peace while in meditation?
That is the sign of progress.
That peace will be deeper and more prolonged with continued practice.
It will also lead to the goal.
Does not one find some kind of peace while in meditation?
That is the sign of progress.
That peace will be deeper and more prolonged with continued practice.
It will also lead to the goal.
Q My mind is very unsteady. What should I do?
R
Fix your attention on any single thing and try to hold on to it. Everything will come right.
Q I find concentration difficult.
R
Keep on practising and your concentration will come to be as easy as breathing. That will be the crown of your achievement.
–
R
What is meditation? It is the suspension of thoughts.
You are perturbed by thoughts which rush one after another.
Hold on to one thought so that others are expelled.
Continuous practice gives the necessary strength of mind to engage in meditation.
Meditation differs according to the degree of advancement of the seeker.
If one is fit for it one can hold directly to the thinker [the feeling of I am]; and the thinker will automatically sink into his source, which is Pure Consciousness.
–
Q I find it said in Maha Yoga that in the beginning of meditation one may attend to the breath, that is, its inspiration and expiration, and that after a certain amount of stillness of mind is attained, one can dive into the Heart seeking the source of the mind. I have been badly in want of some such practical hint. Can I follow this method? Is it correct?
R
The thing is to kill the mind somehow.
Those who have not the strength to follow the enquiry method are advised to adopt pranayama as a help to control the mind. This pranayama is of two kinds, controlling and regulating the breath, or simply watching the breath.
–
D. Should I not go on with repetition of sacred syllables, [mantra japa], e.g., Krishna or Rama’s name, when I worship images?
R
Mental japa is very good [repeating [the name of God] in thought].
That helps meditation.
Mind gets identified with the repetition and then you get to know what worship [puja] really is – the losing of one’s individuality in that which is worshipped.
[He also recommended 'I', 'I', 'I', as a means for a mantra]
–
Q Can I use forms and images of God and mantras?
R
Yes, of course. All these things can help, or why would they be recommended in the [holy] books?
Various things are prescribed to suit various natures. Each person must choose what seems easiest and appeals to him most.
–
R
Meditation on nada [sound] is one of the several approved methods.
The adherents claim a very special virtue for the method. According to them it is the easiest and the most direct method.
Just as a child is lulled to sleep by lullabies, so nada soothes one to the state of samadhi; again just as a king sends his state musicians to welcome his son on his return from a long journey, so also nada takes the devotee into the Lord’s Abode in a pleasing manner. Nada helps concentration. After it is felt the practice should not be made an end in itself.
Nada is not the objective; the subject should firmly be held; otherwise a blank will result.
Though the subject is there even in the blank he would not be aware of the cessation of nada of different kinds. In order to be aware even in that blank one must remember his own self.
Nada upasana [meditation on sound] is good; it is better if associated with investigation. In that case the nada is made up of chinmaya and also tanmaya [of knowledge and of Self]. Nada helps concentration.
–
Mrs. and Mr. Kelly, an elderly couple from America, and others of their company desired to know what they should do to gain concentration in face of discomforts of sitting and the sting of mosquitoes, etc.
R
The discomforts will not worry you if your concentration is right. Do not mind the discomforts. Keep your mind steady in meditation. If you have not the strength and endurance to bear mosquito stings how do you hope to gain realisation of the Self? Realisation must be amidst all the turmoils of life.
If you make yourself comfortable and go to bed you fall asleep. Face the troubles but keep yourself steady in meditation.
–
A lady asked whether good thoughts were not helpful in seeking Realisation, at any rate in the early stages, like the lower rungs of the ladder.
R
Yes, insofar as they keep off bad thoughts; but they themselves must disappear before the state of Realisation.
–
R
As soon as you begin meditation other thoughts will crowd together, gather force and try to sink the single thought to which you try to hold.
The good thought must gradually gain strength by repeated practice.
After it has grown strong the other thoughts will be put to flight.
–
R
Chanting [japa] will lead to meditation and it is the means for realising the Self.
Q Will half an hour a day do for it?
R
It must be done always, or as long as you can.
–
Q It is said “Know thyself” or see who the “I” in you is. What is the way to do it? Is it by simply repeating the mantra mechanically all along or have you to do it, remembering every moment why you are repeating the mantra?
R
You are always repeating the mantra automatically. If you are not aware of the ajapa [the unspoken chant] which is eternally going on, you should take to japa.
Japa is made with an effort. The effort is meant to ward off other thoughts.
Then the japa becomes mental and internal.
Finally, its ajapa and eternal nature will be realised.
For it will be found to be going on even without your effort.
The effortless state is the state of realisation.
–
Q The yogis say that one must renounce this world and go off into secluded jungles if one wishes to find the truth.
R
The life of action need not be renounced.
If you meditate for an hour or two every day you can then carry on with your duties.
If you meditate in the right manner then the current of mind induced will continue to flow even in the midst of your work. It is as though there were two ways of expressing the same idea; the same line which you take in meditation will be expressed in your activities.
–
Q Is meditation to be practised with eyes open or closed?
R
It may be done either way. The important thing is that the mind should be turned inwards and kept active in its quest.
Sometimes, it happens that when the eyes are closed, latent thoughts rush forth with great vigour; but, on the other hand, it may be difficult to turn the mind inwards with the eyes open. It requires strength of mind.
The mind is pure by nature but contaminated by taking in objects. The great thing is to keep it active in its quest without taking in external impressions or thinking of other things.
–
Q How long can the mind stay or be kept in the Heart [the Self]?
R
The period extends by practice.
Q What happens at the end of the period?
R
The mind returns to the present normal state. Unity in the Heart is replaced by a variety of perceived phenomena. This is called the outgoing mind. The Heart–going mind is called the resting mind.
When one daily practises more and more in this manner, the mind will become extremely pure due to the removal of its defects and the practice will become so easy that the purified mind will plunge into the Heart as soon as the enquiry is commenced.
Q Is it possible for a person who once has had the experience of Sat–Chit–Ananda [Being–Consciousness–Bliss] in meditation to identify himself with the body when out of meditation?
R
Yes, it is possible, but he gradually loses the identification in the course of his practice.
In the floodlight of the Self the darkness of illusion dissipates for ever.
Experience gained without rooting out all the vasanas [mental tendencies] cannot remain steady. Efforts must be made to eradicate the vasanas; knowledge can only remain unshaken after all the vasanas are rooted out.
We have to contend against age–long mental tendencies. They will all go.
Only they go comparatively soon in the case of those who have made spiritual practice in the past and later in the case of others.
–
Q Is a set meditation necessary for strengthening the mind?
R
Not if you keep the idea always before you, that it is not your work..
At first effort is needed to remind yourself of it, but later on it becomes natural and continuous. The work will go on of its own accord and your peace will remain undisturbed.
Meditation is your true nature. You call it meditation now, because there are other thoughts distracting you. When these thoughts are dispelled, you remain alone – that is, in the state of meditation, free from thoughts; and that is your real nature, which you are now trying to realise by keeping away other thoughts. Such keeping away of other thoughts is now called ‘meditation’. But when the practice becomes firm, your real nature shows itself as true meditation.
–
Q Is solitude necessary for vichara?
R
There is solitude everywhere. The individual is solitary always. His business is to find it out within, not to seek it outside himself. Solitude is in the mind of man. One might be in the thick of the world and maintain serenity of mind. Such a one is in solitude. Another may stay in a forest, but still be unable to control his mind. Such a man cannot be said to be in solitude.
Solitude is a function of the mind. A man attached to desires cannot get solitude wherever he may be, whereas a detached man is always in solitude.
–
Q So one should not try to perpetuate Blissful or ecstatic states?
R
The final obstacle in meditation is ecstasy; you feel great Bliss and happiness and want to stay in that ecstasy. Do not yield to it but pass on to the next stage which is great calm. The calm is higher than ecstasy and it merges into samadhi.
Successful samadhi causes a waking sleep state to supervene. In that state you know that you are always consciousness, for consciousness is your nature. Actually, one is always in samadhi but one does not know it. To know it all one has to do is to remove the obstacles.
[Note from author: some people may wonder how to preform mental japa, in my experience, one repeats the mantra with the rhythm that one is comfortable with [either during activity or in meditation], but only enough repetition to ward off getting lost in thinking, so that one may come into silence].
R
Fix your attention on any single thing and try to hold on to it. Everything will come right.
Q I find concentration difficult.
R
Keep on practising and your concentration will come to be as easy as breathing. That will be the crown of your achievement.
–
R
What is meditation? It is the suspension of thoughts.
You are perturbed by thoughts which rush one after another.
Hold on to one thought so that others are expelled.
Continuous practice gives the necessary strength of mind to engage in meditation.
Meditation differs according to the degree of advancement of the seeker.
If one is fit for it one can hold directly to the thinker [the feeling of I am]; and the thinker will automatically sink into his source, which is Pure Consciousness.
–
Q I find it said in Maha Yoga that in the beginning of meditation one may attend to the breath, that is, its inspiration and expiration, and that after a certain amount of stillness of mind is attained, one can dive into the Heart seeking the source of the mind. I have been badly in want of some such practical hint. Can I follow this method? Is it correct?
R
The thing is to kill the mind somehow.
Those who have not the strength to follow the enquiry method are advised to adopt pranayama as a help to control the mind. This pranayama is of two kinds, controlling and regulating the breath, or simply watching the breath.
–
D. Should I not go on with repetition of sacred syllables, [mantra japa], e.g., Krishna or Rama’s name, when I worship images?
R
Mental japa is very good [repeating [the name of God] in thought].
That helps meditation.
Mind gets identified with the repetition and then you get to know what worship [puja] really is – the losing of one’s individuality in that which is worshipped.
[He also recommended 'I', 'I', 'I', as a means for a mantra]
–
Q Can I use forms and images of God and mantras?
R
Yes, of course. All these things can help, or why would they be recommended in the [holy] books?
Various things are prescribed to suit various natures. Each person must choose what seems easiest and appeals to him most.
–
R
Meditation on nada [sound] is one of the several approved methods.
The adherents claim a very special virtue for the method. According to them it is the easiest and the most direct method.
Just as a child is lulled to sleep by lullabies, so nada soothes one to the state of samadhi; again just as a king sends his state musicians to welcome his son on his return from a long journey, so also nada takes the devotee into the Lord’s Abode in a pleasing manner. Nada helps concentration. After it is felt the practice should not be made an end in itself.
Nada is not the objective; the subject should firmly be held; otherwise a blank will result.
Though the subject is there even in the blank he would not be aware of the cessation of nada of different kinds. In order to be aware even in that blank one must remember his own self.
Nada upasana [meditation on sound] is good; it is better if associated with investigation. In that case the nada is made up of chinmaya and also tanmaya [of knowledge and of Self]. Nada helps concentration.
–
Mrs. and Mr. Kelly, an elderly couple from America, and others of their company desired to know what they should do to gain concentration in face of discomforts of sitting and the sting of mosquitoes, etc.
R
The discomforts will not worry you if your concentration is right. Do not mind the discomforts. Keep your mind steady in meditation. If you have not the strength and endurance to bear mosquito stings how do you hope to gain realisation of the Self? Realisation must be amidst all the turmoils of life.
If you make yourself comfortable and go to bed you fall asleep. Face the troubles but keep yourself steady in meditation.
–
A lady asked whether good thoughts were not helpful in seeking Realisation, at any rate in the early stages, like the lower rungs of the ladder.
R
Yes, insofar as they keep off bad thoughts; but they themselves must disappear before the state of Realisation.
–
R
As soon as you begin meditation other thoughts will crowd together, gather force and try to sink the single thought to which you try to hold.
The good thought must gradually gain strength by repeated practice.
After it has grown strong the other thoughts will be put to flight.
–
R
Chanting [japa] will lead to meditation and it is the means for realising the Self.
Q Will half an hour a day do for it?
R
It must be done always, or as long as you can.
–
Q It is said “Know thyself” or see who the “I” in you is. What is the way to do it? Is it by simply repeating the mantra mechanically all along or have you to do it, remembering every moment why you are repeating the mantra?
R
You are always repeating the mantra automatically. If you are not aware of the ajapa [the unspoken chant] which is eternally going on, you should take to japa.
Japa is made with an effort. The effort is meant to ward off other thoughts.
Then the japa becomes mental and internal.
Finally, its ajapa and eternal nature will be realised.
For it will be found to be going on even without your effort.
The effortless state is the state of realisation.
–
Q The yogis say that one must renounce this world and go off into secluded jungles if one wishes to find the truth.
R
The life of action need not be renounced.
If you meditate for an hour or two every day you can then carry on with your duties.
If you meditate in the right manner then the current of mind induced will continue to flow even in the midst of your work. It is as though there were two ways of expressing the same idea; the same line which you take in meditation will be expressed in your activities.
–
Q Is meditation to be practised with eyes open or closed?
R
It may be done either way. The important thing is that the mind should be turned inwards and kept active in its quest.
Sometimes, it happens that when the eyes are closed, latent thoughts rush forth with great vigour; but, on the other hand, it may be difficult to turn the mind inwards with the eyes open. It requires strength of mind.
The mind is pure by nature but contaminated by taking in objects. The great thing is to keep it active in its quest without taking in external impressions or thinking of other things.
–
Q How long can the mind stay or be kept in the Heart [the Self]?
R
The period extends by practice.
Q What happens at the end of the period?
R
The mind returns to the present normal state. Unity in the Heart is replaced by a variety of perceived phenomena. This is called the outgoing mind. The Heart–going mind is called the resting mind.
When one daily practises more and more in this manner, the mind will become extremely pure due to the removal of its defects and the practice will become so easy that the purified mind will plunge into the Heart as soon as the enquiry is commenced.
Q Is it possible for a person who once has had the experience of Sat–Chit–Ananda [Being–Consciousness–Bliss] in meditation to identify himself with the body when out of meditation?
R
Yes, it is possible, but he gradually loses the identification in the course of his practice.
In the floodlight of the Self the darkness of illusion dissipates for ever.
Experience gained without rooting out all the vasanas [mental tendencies] cannot remain steady. Efforts must be made to eradicate the vasanas; knowledge can only remain unshaken after all the vasanas are rooted out.
We have to contend against age–long mental tendencies. They will all go.
Only they go comparatively soon in the case of those who have made spiritual practice in the past and later in the case of others.
–
Q Is a set meditation necessary for strengthening the mind?
R
Not if you keep the idea always before you, that it is not your work..
At first effort is needed to remind yourself of it, but later on it becomes natural and continuous. The work will go on of its own accord and your peace will remain undisturbed.
Meditation is your true nature. You call it meditation now, because there are other thoughts distracting you. When these thoughts are dispelled, you remain alone – that is, in the state of meditation, free from thoughts; and that is your real nature, which you are now trying to realise by keeping away other thoughts. Such keeping away of other thoughts is now called ‘meditation’. But when the practice becomes firm, your real nature shows itself as true meditation.
–
Q Is solitude necessary for vichara?
R
There is solitude everywhere. The individual is solitary always. His business is to find it out within, not to seek it outside himself. Solitude is in the mind of man. One might be in the thick of the world and maintain serenity of mind. Such a one is in solitude. Another may stay in a forest, but still be unable to control his mind. Such a man cannot be said to be in solitude.
Solitude is a function of the mind. A man attached to desires cannot get solitude wherever he may be, whereas a detached man is always in solitude.
–
Q So one should not try to perpetuate Blissful or ecstatic states?
R
The final obstacle in meditation is ecstasy; you feel great Bliss and happiness and want to stay in that ecstasy. Do not yield to it but pass on to the next stage which is great calm. The calm is higher than ecstasy and it merges into samadhi.
Successful samadhi causes a waking sleep state to supervene. In that state you know that you are always consciousness, for consciousness is your nature. Actually, one is always in samadhi but one does not know it. To know it all one has to do is to remove the obstacles.
[Note from author: some people may wonder how to preform mental japa, in my experience, one repeats the mantra with the rhythm that one is comfortable with [either during activity or in meditation], but only enough repetition to ward off getting lost in thinking, so that one may come into silence].