And one thing you must not forget: all that you see here is the effect; the cause is always more potent than the effect; the cause is hidden, subtle, it is not in the outside. We run after all these external things; they exist for one moment the next moment they are gone. We can never hold on to them. But the causal thing, that from which all these have come that is permanent. If we can persuade ourselves that this hidden thing is the real thing, then meditation becomes easier for us. The moment you sit in meditation, your mind will at once become serene. A friend of mine told me that in one period of his life, whenever he would sit in meditation, in one or two minutes he would become completely absorbed. It was like a force; it would just take him within. Well, these things happen when you have progressed in meditation.

Now, as I said, you become free of the body; mind becomes serene. Outside, all kind of disturbances take place people are talking, there are other noises you will not be aware of those things; there are sensations in your body, many thoughts rise in your mind those things don’t disturb you any more. Whatever you are meditating upon becomes luminous, joyous, and infinitely peaceful. Then when you come out of your meditation it seems to you as if you had been deep, deep down in a profound reality, a most wonderful reality, and the joy of it and peace of it suffuses your whole being; your face becomes luminous, serene, and looking at you, people marvel. That is when meditation has become pronounced. It is not by any means the highest state of meditation.

I think it might be helpful if I tell you here some of the essential things about meditation. You see, it cannot be had without concentration. Concentration means bringing the whole mind to one point and holding it there. That point is the object of meditation. Some people practise concentration in a mechanical sort of way; that is, they try to hold their attention on any object. If you are practising raja yoga, the royal yoga, that kind of practice is very good. Of course, these practices, and, for that matter, any other spiritual practice, should be undertaken only with the guidance of an expert.

Now, let us speak of ordinary meditation. Here you will find that the object of meditation is oftentimes God Himself. There is a reason for this: the object of meditation should be something that can draw the whole of your mind. For example, you do not bring elementary problems to a great scholar; they cannot draw his attention. But if you give him a very profound problem then it will absorb his whole mind. In the same way, the object of your meditation should be such that in order to comprehend it you have to give more and more of your attention to it, until your whole mind becomes absorbed; otherwise you will not have proper concentration. Therefore, generally speaking, God is the object of meditation. God is one word, but God has many aspects, and you have to know which aspect of God you should meditate upon; it should have an affinity with your own inner being. Just as we have our likes and dislikes in everyday things, we also have likes and dislikes in spiritual things: you are drawn naturally to some aspects of God; other aspects leave you cold. But the object of your meditation should not necessarily be what you like now. You know how our likes change. I may like something today, but how am


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