I to know that I shall like it twelve years from now? So I have to have something by meditating on which even though I may not like it now I shall find more and more of my mind becoming absorbed in it. That is why, here also, you need the help of an expert.
Now, that’s a very peculiar kind of thinking that which is called meditation. Concentration means that your mind should not go to other things; it should dwell upon one object. But meditation is not thinking in an intellectual sense, or rather I should say it is not thinking only with the brain, as we are accustomed; it is thinking with our whole being. Say, late at night you are seated outside; nature has quieted down, and you sit there and feel that stillness with your whole being that is not an intellectual experience at all, not a mere knowing with your brain. You just soak in the peace, and you feel better for it. Or when you are seeing beautiful scenery or hearing beautiful music, you will find that such perception is not intellectual; it is something deeper. Shall I say it is feeling? I should say it is more than feeling. Feeling, in the ordinary use of the word, is sometimes rather vague, but if I say it is thinking, then it seettis to be a kind of dry process. Actually, it is a combination of both: there is knowledge and there is also deep satisfaction. I am inclined to think that all the different functions of our mind exist separately only in our present state, because we are disintegrated. But when we reach the state of unification, which is our true nature, then we find they have become joined together; and sometimes that state is called intuition. Well, in meditation you feel the object of meditation with your whole being, absorb it with your whole being; it is that process on which you depend.
How do you achieve it? There is really no royal road to it. They say that if you have a yearning for God, because of which you are meditating upon Him, then this state of mind will awaken. Or to put it in a different way, consider that the mind has two aspects lower mind and higher mind. The lower mind is that part of the mind with which we are acquainted now, with which we think and plan all kinds of things. Then there is another mind above this which is serene and calm; serenity is its nature, and wonderful things are in it. It is that mind which is able to meditate in the way I have said. They say that when you struggle to concentrate your mind on the object of meditation that is to say, when you try to perceive it clearly and at the same time try to have the right feeling about it, try to feel that this is the Lord, this is God then as a result of that struggle, your higher mind becomes activated, wakes up, as it were. You suddenly have a feeling that you have experienced a reality you had never experienced before; it has nothing to do with this accustomed reality; it is infinitely superior to it. It is more interior than exterior; yet it is not a subjective condition. When once or twice you have that feeling, your effort at meditation becomes doubled. You feel a desire to capture that experience. Maybe for several months nothing happens, then you have it again, and you feel encouraged, and then when you try more and more, that experience becomes more frequent, until every time you sit in meditation your mind at once goes into that state; you feel that higher reality, and your effort is to go deeper and deeper into it, to have a clearer and clearer perception of it.
Of course, you cannot make progress unless you have practised a lot of self-discipline. Remember the verse from the Upanishads that I quoted to you
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