classes ::: injunction, meditat, temp,
children ::: meditation (Savitri quotes)
branches ::: AQAL Meditation, Deep Meditation, guided meditations, meditation, Meditation Centers, Meditations, states meditation

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:meditation
class:injunction
class:meditat

--- TYPES
  Big Mind, tonglen, I AM, breath, AQAL, Witness, 3-2-1 (Three Faces of Spirit), guided imaginings

--- QUESTIONS
  effect of environment?
  a circle around bench?

--- TIME
  Before Meditation
    some deep breathing
    setting intention of meditation, or goal (see POTENTIAL OBJECTS above)

  During Meditation

  After Meditation

--- ON POSTURE
  I recall reading in a Zen book that to have perfect posture is the be doing Zen. Perhaps or probably limited but in a sense true.
  I recall also going for "braced". Or as a tiger ready to pounce.

--- EXPERIENCES
  Common experiences during Meditation
    remembering my ring isnt on.

  Uncommon experiences during Meditation


QUOTES


WHAT IS MEDITATION
WHY MEDITATION
WHAT TO MEDITATION UPON
HOW TO MEDITATE
HOW MUCH TO MEDITATE
UNSORTED
SEE ALSO
MISSING

WHAT IS MEDITATION


The means are meditation, concentration excluding all things else, a total loss of the mind in its object. ~ SA, TSOY, 2.01_-_The_Object_of_Knowledge

The main factor in meditation is to keep the mind active in its own pursuit without taking in external impressions or thinking of other matters. ~ Sri Ramana Maharshi

To enter into a deeper or higher consciousness or for that deeper or higher consciousness to descend into you-that is the true success of meditation. ~ SA, LOY2, 2.3.01_-_Concentration_and_Meditation

Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensation s and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation i
s reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. Limit your interests and activities to what is needed for you and your dependents' barest needs.Save all your energies and time for breaking the wall your mind had built around you. Believe me, you will not regret.
~ Sri Nisargadatta Maharaj


--- WHY MEDITATION


Through the study of books one seeks God; by meditation one finds him. ~ Saint Padre Pio of Pietrelcina

To fix the mind on God is very difficult, in the beginning, unless one practices meditation in solitude. ~ Sri Ramakrishna

Meditation being on a single thought, the other thoughts are kept away. ~ Sri Ramana Maharshi, Talks, 294a

I think one of the most important thing is to know why one meditates; this is what gives the quality of the meditation and makes it of one order or another.

' ' 'You may meditate to open yourself to the divine Force, you may meditate to reject the ordinary consciousness, you may meditate to enter the depths of your being, you may meditate to learn how to give yourself integrally; you may meditate for all kinds of things. 'You may meditate to enter into peace and calm and silence - this is what people generally do, but without much success. 'But you may also meditate to receive the Force of transformation, to discover the points to be transformed, to trace out the line of progress. 'And then you may also meditate for very practical reasons: when you have a difficulty to clear up,
a solution to find, when you want help in some action or another. 'You may meditate for that too.

' ' 'I think everyone has his own mode of meditation. 'But if one wants the meditation to be dynamic, one must have an aspiration for progress and the meditation must be done to help and fulfill this aspiration for progress. 'Then it becomes dynamic.'
~'The Mother, Questions And Answers 1956

WHAT TO MEDITATE UPON


The object of meditation is to open to the Mother and grow through many progressive experiences into a higher consciousness in union with the Divine.

2. What should be the object or ideas for meditation?
Whatever is most consonant with your nature and highest aspirations. But if you ask me for an absolute answer, then I must say that Brahman is always the best object for meditation or contemplation and the idea on which the mind should fix is that of God in all, all in God and all as God. It does not matter essentially whether it is the Impersonal or the Personal God, or subjectively, the One Self. But this is the idea I have found the best, because it is the highest and embraces all other truths, whether truths of this world or of the other worlds or beyond all phenomenal existence, - 'All this is the Brahman.'
~ Sri Aurobindo, Autobiographical Notes

Examples of subjects for meditation:
New birth.
Birth to a new consciousness.
The psychic consciousness.
How to awaken in the body the aspiration for the Divine.
The ill-effects of uncontrolled speech.

concentration in the centre of aspiration:
It is always better to try to concentrate in a centre, the centre of aspiration, one might say, the place where the flame of aspiration burns, to gather in all the energies there, at the solar plexus centre and, if possible, to obtain an attentive silence as though one wanted to listen to something extremely subtle, something that demands a complete attention, a complete concentration and a total silence. 'And then not to move at all. 'Not to think, not to stir, and make that movement of opening so as to receive all that can be received, but taking good care not to try to know what is happening while it is happening, for it
one wants to understand or even to observe actively, it keeps up a sort of cerebral activity which is unfavourable to the fullness of the receptivity - to be silent, as totally silent as possible, in an attentive concentration, and then be still.
' ' 'If one succeeds in this, then, when everything is over, when one comes out of meditation, some time later - usually not immediately - from within the being something new emerges in the consciousness: a new understanding, a new appreciation of things, a new attitude in life - in short, a new way of being.
~'The Mother

Two Centers for Concentration
Concentration is gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can be also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it. ...

...Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it and all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of th
e being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other ways.

That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward and in the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that a
nd become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head in only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental concentration is easier, for some the conc
entration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the most desirable.
~ Sri Aurobindo, Letters On Yoga - II, 6,

HOW TO MEDITATE


simple as a child ::: When you sit in meditation you must be as candid and simple as a child, not interfering by your external mind, expecting nothing, insisting on nothing. Once this condition is there, all the rest depends upon the aspiration deep within you. And if you call upon Divinity, then too you will have the answer.
~ The Mother, Questions And Answers 1929-1931

When you give us a subject for meditation, what should we do about it? Keep thinking of it?
Keep your thought focused upon it in a concentrated way.

And when no subject is given, is it enough to concentrate on your Presence in the heart-centre? Should we avoid a formulated prayer?
Yes, concentration on the Presence is enough.
~ The Mother, Words Of The Mother - II

How should I meditate?
Fix your mind on the aspiration and dismiss everything else.
~ The Mother, More Answers From The Mother

3. Conditions internal and external that are most essential for meditation.
There are no essential external conditions, but solitude and seculsion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.

The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc.

If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several was of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill - this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence.

It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. if it is too persistent, a steady rejection without strain or struggle is the one thing to be done.

HOW MUCH TO MEDITATE



Mother I would like to know from you if it is good for me to devote more time to meditation than I am doing at present. I spend about two hours, morning and evening together. I am as yet not quite successful in meditation. My physical mind disturbs me a lot. I pray to you that it may become quiet and my psychic being may come out. It is so painful to find the mind working like a mad machine and the heart sleeping like a stone. Mother let me feel your presence within my heart always. ...

The increase of time given to meditation is not very useful unless the urge for meditation comes spontaneously from inside and not from any arbitrary decision of the mind. My help, love and blessings are always with you.
~ The Mother, Words Of The Mother - II,

UNSORTED


Each meditation ought to be a new revelation, for in each meditation something new happens.

Even if you are not apparently successful in your meditation, it is better to persist and to be more obstinate than the opposition of your lower nature.

To keep constantly a concentrated and in-gathered attitude is more important than having fixed hours of meditation.

When you have time, you can meditate on her [the Mother] with the thinking attitude that She is with you, She is sitting in front of you. ~ Sri Aurobindo


--- Practical Advice about Meditation
At the top of the head or above it is the right place for yogic concentration in reading or thinking.

It is quite natural to want to meditate after reading yogic literature - that is not the laziness.

The laziness of the mind consists in not meditating, when the consciousness wants to do so.

It is certainly much better to remain silent and collected for a time after the meditation. It is a mistake to take the meditation lightly - by doing that one fails to receive or spills what is received or most of it.

--- why concentrate the attention:
Whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. 'If you are able to gather together the rays of attention and consciousness on one point and can maintain the concentration with a presistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. 'But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.
' ' 'And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. 'And the value of an individual is proportionate to the value of his attention.
' ' 'And from the spiritual point of view it is still more important. 'There is no spiritual obstacle which can resist a penetrating power of concentration. 'For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it.
' ' 'There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key.
' ' 'You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. 'And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it. - The Mother

--- most essential conditions for meditation:
' ' 'There are no'essential'external conditions, but solitude and seclusion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. 'But one should not be bound by external conditions. 'Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.
' ' 'The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc.'- Sri Aurobindo

--- dealing with thoughts in meditation:
If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. 'All sadhaks have this difficulty and with many it lasts for a very long time. 'There are several was of getting rid of it. 'One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill - this is a way recommended by Vivekananda in his Rajayoga. 'Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the s
anction - the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. 'In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part in which the thoughts cross or wander. 'Afterwards one can proceed to silence or quiet the Prakriti part also. 'There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, b
ut from outside the head as it were; if one can detect them coming, then, before enter, they have to be thrown away altogether. ' This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence.'- Sri Aurobindo

--- getting into the Silence:
It is not easy to get into the Silence. 'That is only possible by throwing out all mental-vital activities. 'It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. 'The way to do this and the way to call down the higher powers is the same. 'It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. 'If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. 'if it is too
persistent, a steady rejection without strain or struggle is the one thing to be done.'- Sri Aurobindo

--- persistence in meditation:
Even if you are not apparently successful in your meditation, it'is better to persist and to be more obstinate than the opposition'of your lower nature. - The Mother

--- ending a meditation practice:
It is certainly much better to remain silent and collected for a time after the meditation. 'It is a mistake to take the meditation lightly - by doing that one fails to receive or spills what is received or most of it. - Sri Aurobindo

--- powers of concentration:
It is to bring back all the scattered threads of consciousness to a single point, a single idea. 'Those who can attain a perfect attention succeed in everything they undertake; they will always make rapid progress. 'And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. 'Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. 'One should not have a will that flickers out like a candle.
' ' 'The will, the concentration must be cultivated; it is a question of method, of regular exercise. 'If you will, you can.
' ' 'But the thought "What's the use?" must not come in to weaken the will. 'The idea that one is born with a certain character and can do nothing about it is a stupidity. ' -'The Mother

--- meditation and progress
The hours spent in meditation is no proof of spiritual progress. 'It is proof of your progress when you no longer have to make an effort to meditate. 'Then you have rather to make an effort to stop meditating: it becomes difficult to stop meditation, difficult to stop thinking of the Divine, difficult to come down to the ordinary consciousness. 'Then you are sure of progress, then you have made real progress when concentrating on the Divine is the necessity of your life, when you cannot do without it, when it continues naturally from morning to night whatever you may be engaged in doing. ' Whether you sit down to meditation
or go about and do things and work, what is required of you is consciousness; that is the one need - to be constantly conscious of the Divine.
' ' 'But is not sitting down to meditation an indispensable discipline, and does it not give a more intense and concentrated union with the Divine?
That may be. 'But a discipline in itself is not what we are seeking. 'What we are seeking is to be concentrated on the Divine in all that we do, at all times, in all our acts and in every movement. 'There are some here who have been told to meditate; but also there are others who have not been asked to do any meditation at all. 'But it must not be thought that they are not progressing. 'They too follow a discipline, but it is of another nature. 'To work, to act with devotion and an inner consecration is also a spiritual discipline. 'The final aim is to be in constant union with the Divine, not only in meditation but in all c
ircumstances and in all the active life.'-'The Mother

--- time in meditation:
Mother,'I would like to know from you if it is good for'me to devote more time to meditation than I am doing'at present. I spend about two hours, morning and evening together. I am as yet not quite successful in'meditation. My physical mind disturbs me a lot. I pray'to you that it may become quiet and my psychic being may come out. It is so painful to find the mind working'like a mad machine and the heart sleeping like a'stone. Mother, let me feel your presence within my heart always.
The increase of time given to meditation is not very useful unless'the urge for meditation comes spontaneously from inside and'not from any arbitrary decision of the mind.
' ' 'My help, love and blessings are always with you. - The Mother

--- in-gathered attitude rather then meditation:
To keep constantly a concentrated and in-gathered attitude is'more important than having fixed hours of meditation. - The Mother

--- reading and meditation:
- It is quite natural to want to meditate after reading yogic literature - that is not the laziness.'
' ' 'The laziness of the mind consists in not meditating, when the consciousness wants to do so.

SEE ALSO


concentration_(quotes), Prayer

MISSING


find and add some from Zen, from AC.



POTENTIAL OBJECTS/TOPICS FOR MEDITATION


--- FAVORITES

--- AS THEY COME
God
Savitri
travelling the worlds

a question, (seeking one or exploring one)
concentration on something.
a visualization exercise.
clarity
to remember
an offering
this topic (potential objects for meditation)
for certain experiences?
to change some element of ones nature
to discover something
commune with God? (contemplative prayer?)

meet someone
anything one can do in lucid dreaming
meet future self
streams of realizations (from contemplation, concentration or meditation)
self-knowledge (parts of self meditation)
an experiment
deity meditation
guided visualization
yoga nidra
egoism (friends, humanity)
desire
travel somewhere
find the mother and ask for help
talk with mother?
imagine SA + TM (deity meditation)
samadhi on goal, topic, subject, object, concept
oscillate between seeing picture and close eyes and visualize it (like SA+TM)
mantra meditation?
pratyahara
raja yoga
siddhis

"limitless drug" state of consciousness

learning to distinguish subject from object.

--- ALPHA - POTENTIAL TOPICS
an experiment
an offering
anything one can do in lucid dreaming
a question, (seeking one or exploring one)
a visualization exercise.
clarity
commune with God? (contemplative prayer?)
concentration on something.
deity meditation
desire
egoism (friends, humanity)
find the mother and ask for help
for certain experiences?
God
guided visualization
imagine SA + TM (deity meditation)
mantra meditation?
meet future self
meet someone
oscillate between seeing picture and close eyes and visualize it (like SA+TM)
pratyahara
raja yoga
samadhi on goal, topic, subject, object, concept
Savitri
self-knowledge (parts of self meditation)
siddhis
streams of realizations (from contemplation, concentration or meditation)
talk with mother?
this topic (potential objects for meditation)
to change some element of ones nature
to discover something
to remember
travel somewhere
travelling the worlds
yoga nidra



CHAPTERS


2.09 - Meditation
2.3.01 - Concentration and Meditation
3.8.1.03 - Meditation
5.2.02 - The Meditations of Mandavya



OLD NOTES


Why Meditation - part 1
'Meditation may be the most powerful and king of all injunctions. 'meditation may work concentration, awareness, willpower, freedom from desire, bliss, truth, knowledge, spirit, consciousness, physical health, physical awareness, awareness of gross, subtle and casual bodies, love, self-love, improved visualization, improved memory, more effective mind, more mental connections, faster reaction time, calmness, i could go on practically forever. improves hockey skills. like fucking almost everything directly and everything indirectly. 'state booster. ..

why meditation - part 2 (influenced by aurobindo)
from my practice and reading of aurobindos integral yoga, i gather that there is an inner awakening psychic being that draws me towards aurobindo and meditation. 'when i ask why meditation, it is a rational mental question but i am trying to draw out the inner reason that will bring me back to my bench. 'the reason because its what i should do, does not appease my mind, but it appeases my soul.
but as my psychic being draws me towards the bench there seems to be a revolt from the lower selves. 'the mental and vital beings revolt asking for reason and desire to do so. 'this is where learning to listen to the psychic being comes into play. perhaps that is the heart center being which would make sense why to focus there.

what I gain from meditation -'CLARITY'

This'why i think the most amazing experiment would be like doing 12 hours of witnessing meditation tomorrow. '
the practical benefits are probably so nice and instantaneous. 'then i think after the 12th hour i should smoke some weed.'this is not going to be easy as all my parts need to be onboard and there will be some serious revolt.. 'though man if i can do this often my life would radically transform. '

desire mind and meditation
i oft get the words, "i dont want to" 'perhaps it is especially that part I want to overcome. '
a part says i want to eat cereal instead of meditate. .. . . . .

NOTES FROM WITNESSING PRACTICE:
while sitting desire is always at play, shakti, the desire takes place in attachment to feelings, repulsion to sensation (scratch that itch!), desire to get up and do something else.'
moving tongue inside mouth
to overcome desire is to overcome fear?'
' ' 'i had a 50 minute sit, and the reason i justified getting up was that i didnt want to over sit and then not want to sit next time. 'this seems so weird because you would think it is just an excuse but there seems to be a serious truth to it. 'zenhabits on motivation? '

NOTES FROM'PSYCHIC BEING'ASPIRATION MEDITATION:
during this meditation, offer up the practice itself (karma yoga) to the psychic fire, but also offer the desire to do other things, offer thoughts that distract the concentration, offer the urge to move.
whilst sitting, concentrate fully.
cultivates aspiration, devotion, surrender, connection to the psychic,'

post meditation:



--- UNSORTED
  why, how, what, when

--- SECTIONS TO ADD
  building a meditation


--- FOOTER
chapters ::: 2.09 - Meditation, 2.3.01 - Concentration and Meditation
books ::: Meditation The First and Last Freedom, Prayers And Meditations

# section pages
see also ::: meditation (topics), meditation (quotes)
see also ::: Prayers and Meditation, concentration, imaginings,

class:temp





questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or via the comments below
or join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers



--- OBJECT INSTANCES [14]


1-2-3_of_God
2.09_-_Meditation
2.3.01_-_Concentration_and_Meditation
Anapanasati
AQAL_Meditation
Big_Mind,_Big_Heart
Big_Mind_Meditation
Dhyana
DM_2_-_How_to_Meditate
guided_meditations
how_to_meditate
meditate
meditation_(Savitri_quotes)
states_meditation

--- PRIMARY CLASS


injunction
meditat
meditation
quotes
Savitri
temp

--- SEE ALSO


concentration
imaginings
meditation_(quotes)
meditation_(topics)
Prayers_and_Meditation

--- SIMILAR TITLES [2]


1.038 - Impediments in Concentration and Meditation
2.09 - Meditation
2.3.01 - Concentration and Meditation
3.8.1.03 - Meditation
5.2.02 - The Meditations of Mandavya
Achieving Oneness With The Higher Soul _ Meditations for Soul Realization
AQAL Meditation
Big Mind Meditation
Buddhahood Without Meditation A Visionary Account Known as Refining One's Perception
Deep Meditation
Depth Psychology Meditations in the Field
Early Buddhist Meditation The Four Jhanas as the Actualization of Insight
Guided Buddhist Meditations Essential Practices on the Stages of the Path
guided meditations
How to Practice Shamatha Meditation The Cultivation of Meditative Quiescene
meditation
Meditation Advice to Beginners
Meditation Centers
Meditations
meditation (Savitri quotes)
Meditation The First and Last Freedom
Mind at Ease Self-Liberation through Mahamudra Meditation
Prayers And Meditations
Progressive Stages of Meditation on Emptiness
states meditation
The Anapanasati Sutta A Practical Guide to Mindfullness of Breathing and Tranquil Wisdom Meditation
The Book of Secrets Keys to Love and Meditation
The Essentials of Buddhist Meditation
The Heart Treasure of the Enlightened Ones The Practice of View, Meditation, and Action A Discourse Virtuous in the Beginning, Middle, and End
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


meditation ::: Sri Aurobindo: “There are two words used in English to express the Indian idea of dhyana , ‘meditation’ and ‘contemplation’. Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana , for the principle of dhyana is mental concentration whether in thought, vision or knowledge. *Letters on Yoga :::

meditation ::: n. --> The act of meditating; close or continued thought; the turning or revolving of a subject in the mind; serious contemplation; reflection; musing.
Thought; -- without regard to kind.

meditation or, without the sense of phj^ical inertness or immo- bility, a little while longer and afterwards is lost ; but as the sadhana follows its normal course, it comes more and more, lasting longer and in the end as an enduring deep peace and inner stillness and release becomes a normal character of the consciousness, the foundation indeed of a new consciousness, calm and liberated.

Meditation is the easiest process for the human mind, but the narrtyftest in its results ; contemplation more difficult, but greater; self-observation and liberation from the chains of Thought the most difficult of all, but the widest and greatest in its fruits.

MEDITATION. ::: A process leading towards knowledge and through knowledge; it is a thing of the, head and not of the heart.

Meditation::: What meditation exactly means. There are two words used in English to express the Indian idea of Dhyana, "meditation" and "contemplation". Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana; for the principle of dhyanais mental concentration whether in thought, vision or knowledge.
   Ref: CWSA Vol. 36, Page: 293-294

meditation ::: n. --> The act of meditating; close or continued thought; the turning or revolving of a subject in the mind; serious contemplation; reflection; musing.
Thought; -- without regard to kind.

Meditation school of Buddhism: See: Zen Buddhism.

Meditation The attempt to raise the self-conscious mind to the level of its spiritual counterpart, to unite manas with a ray from buddhi. It is a positive attitude of mind, a state of consciousness rather than a system or a time period of intensive thinking. It corresponds in its more perfect form to the ecstasy of Plotinus, which he defines as “the liberation of the mind from its finite consciousness, becoming one and identified with the Infinite.” It is silent prayer in one real sense, for the heart aspires upwards to become freed from all desire for personal benefit, and the mind frames no specific object, but both unite in the aspiration; not my will, but thine, be done. When engaged in at the outset of the day, or on retiring to sleep, it often takes the form of reflecting profoundly and impersonally on spiritual teachings, as well as self-examination, attuning of the mind and heart to calm and unselfish thought and feelings, as well as the endeavor to realize in consciousness one’s highest ideals of duty, purity, and truth, and inducing thereby a general harmonizing and one-pointed adjustment of the whole nature.

meditation: refers to techniques that focus the mind and promote a state of calmness so that the mind and body can be brought into greater harmony to facilitate health and healing.

MEDITATION By meditating daily on desirable qualities man can acquire these in any percentage whatever. He will free himself of undesirable qualities by not attending to them and by meditating on their opposites. He will attain higher levels by meditating on the qualities of these higher levels. Without meditation, development is so slow that even after a hundred incarnations there is scarcely any noticeable progress. K 7.23.2




meditation ::: Meditation The practice of inner focus which renders an advanced state of awareness. It includes a variety of techniques for some individuals that may or may not incorporate spirituality which can calm and soothe as well as provide insight.

Meditation ::: On this site it refers to two general categories of practice with the mind that lead to fundamental revelations about the nature of reality: samatha practice and insight practice.

meditation or, without the sense of phj^ical inertness or immo- bility, a little while longer and afterwards is lost ; but as the sadhana follows its normal course, it comes more and more, lasting longer and in the end as an enduring deep peace and inner stillness and release becomes a normal character of the consciousness, the foundation indeed of a new consciousness, calm and liberated.

Meditation is the easiest process for the human mind, but the narrtyftest in its results ; contemplation more difficult, but greater; self-observation and liberation from the chains of Thought the most difficult of all, but the widest and greatest in its fruits.

MEDITATION. ::: A process leading towards knowledge and through knowledge; it is a thing of the, head and not of the heart.

meditation ::: Sri Aurobindo: “There are two words used in English to express the Indian idea of dhyana , ‘meditation’ and ‘contemplation’. Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana , for the principle of dhyana is mental concentration whether in thought, vision or knowledge. *Letters on Yoga :::

meditation. There is no single term in Buddhism that corresponds precisely to what in English is called “meditation.” Some of its connotations are conveyed in such Buddhist terms as BHĀVANĀ; CHAN; DHYĀNA; JHĀNA; PAṬIPATTI; SAMĀDHI; ZUOCHAN.

meditation


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1:In meditation, silently and serenely, all words are transcended. ~ Sheng yen,
2:Meditation: There is nothing to do. It is about undoing ~ Dzogchen Ponlop Rinpoche,
3:The affairs of the world will go on forever, do not delay the practice of meditation. ~ Jetsun Milarepa,
4:Through the study of books one seeks God; by meditation one finds him. ~ Saint Padre Pio of Pietrelcina,
5:Meditation being on a single thought, the other thoughts are kept away. ~ Sri Ramana Maharshi, Talks 294,
6:And all the while within us works His love. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
7:The depth of the heart, the retired corner, and the forest are the three places for meditation. ~ Sri Ramakrishna,
8:Hail to Thee, Master of the world, who triumphest over all darkness. ~ The Mother, Prayers And Meditations ,
9:But there is never any end when one has loved. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
10:We try many ways to be awake, but our society still keeps us forgetful. Meditation is to help us remember. ~ Thich Nhat Hanh,
11:Wisdom is like unto a beacon set on high, which radiates its light even in the darkest night. ~ Buddhist Meditations from the Japanese,
12:To fix the mind on God is very difficult, in the beginning, unless one practices meditation in solitude. ~ Sri Ramakrishna,
13:Seek in reading and thou shalt find in meditation; knock in prayer and it shall be opened in contemplation. ~ Saint John of the Cross,
14:Should I try meditation? It is not necessary if your work is a constant offering to the Divine. ~ The Mother, Words Of The Mother I ,
15:Immeasurable ecstasy where TimeAnd Space have fainted in a swoon sublime! ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
16:Silence of the being is the first natural aim of the Yoga. ~ Sri Aurobindo, Letters on Yoga - III Progressive Stages of Meditation on Emptiness,
17:Every morning may our thoughts rise fervently towards Thee, asking Thee how we can manifest and serve Thee best. ~ The Mother, Prayers And Meditations ,
18:A death that eats and eating is devoured,This is the brutal image of the world. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
19:Called back her thoughts from speech to sit withinIn a deep room in meditation’s house. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
20:To keep constantly a concentrated and in-gathered attitude is more important than having fixed hours of meditation. ~ The Mother, Words Of The Mother II ,
21:And from the unsounded depths of the Unknown a reply came sublime and formidable and we knew that the earth was saved. ~ The Mother, Prayers And Meditations ,
22:The main factor in meditation is to keep the mind active in its own pursuit without taking in external impressions or thinking of other matters. ~ Sri Ramana Maharshi,
23:Train yourself, your mind, with the meditation techniques you have received, and don't twist the techniques to protect your delusion. ~ Dilgo Khyentse Yangsi Rinpoche,
24:The vault of heavenIs not a true similitude for manWhose space outgyres thought’s last horizon. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
25:To be an empty vessel is a very good thing if one knows how to make use of the emptiness. ~ Sri Aurobindo, Letters on Yoga - III Progressive Stages of Meditation on Emptiness,
26:O Lord, eternal Master, enlighten us, guide our steps, show us the way towards the realisation of Thy law, towards the accomplishment of Thy work. ~ The Mother, Prayers And Meditations ,
27:The object of meditation is to open to the Mother and grow through many progressive experiences into a higher consciousness in union with the Divine. ~ Sri Aurobindo, Letters On Yoga - II ,
28:To enter into a deeper or higher consciousness or for that deeper or higher consciousness to descend into you-that is the true success of meditation. ~ Sri Aurobindo, Letters On Yoga - II ,
29:Even if you are not apparently successful in your meditation, it is better to persist and to be more obstinate than the opposition of your lower nature. ~ The Mother, Words Of The Mother II ,
30:Make your meditation a continuous state of mind. A great worship is going on all the time, so nothing should be neglected or excluded from your constant meditative awareness. ~ Sri Ramakrishna,
31:Easy is the love that lastsOnly with favours in the shopman heart!Who, smitten, takes and gives the kiss, he loves. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
32:Give yourself up to deep meditation.Throw away all other considerations of life.The calculative life will not be crowned with spiritual success. ~ Sri Ramana Maharshi, Conscious Immortality Ch. 7,
33:Do you meditate? Do you know what one feels in meditation? The mind becomes like a continuous flow of oil — it thinks of one object only, and that is God. It does not think of anything else. ~ Sri Ramakrishna,
34:Oh! let all tears be wiped away, all suffering relieved, all anguish dispelled, and let calm serenity dwell in every heart and powerful certitude strengthen every mind. ~ The Mother, Prayers And Meditations ,
35:Light in the world- World in the mind- Mind in the heart- Heart in the night. Pain in the day- Strength in the pain- Light in the strength- World in the light. ~ Owen Barfield, A Meditation 1970,
36:One who during his contemplation is entirely inconscient of all external things to such a point that if birds made a nest in his hair he would not know it, has acquired the perfection of meditation. ~ Sri Ramakrishna,
37:One who during his contemplation is entirely inconscient of all external things to such a point that if birds made a nest in his hair he would not know it, has acquired the perfection of meditation. ~ Sri Ramakrishna,
38:Wherever we are, we can train as a warrior. Our tools are sitting meditation, tonglen, slogan practice, and cultivating the four limitless qualities of loving-kindness, compassion, joy, and equanimity. ~ Pema Chodron,
39:A calmness neared as of the approach of God,A light of musing trance lit soil and skyAnd an identity and ecstasyFilled meditation’s solitary heart. ~ Sri Aurobindo, Savitri 04.01 - The Birth and Childhood of the Flame,
40:All my thoughts go towards Thee, all my acts are consecrated to Thee; Thy Presence is for me an absolute, immutable, invariable fact, and Thy Peace dwells constantly in my heart. ~ The Mother, Prayers And Meditations Nov 19th 1912,
41:Man’s nature is like a cup of dirty water—the water has to be thrown out, the cup left clean and empty for the divine liquor to be poured into it. ~ Sri Aurobindo, Letters on Yoga - III Progressive Stages of Meditation on Emptiness,
42:If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses. ~ Sri Aurobindo, Letters on Yoga - II 2.3.01 - Concentration and Meditation,
43:If you have a glass full of liquid you can discourse forever on its qualities, discuss whether it is cold, warm, whether it is really and truly composed of H-2-O, or even mineral water, or saki. Meditation is Drinking it! ~ Taisen Deshimaru,
44:I know, O God, the day shall dawn at lastWhen man shall rise from playing with the mudAnd taking in his hands the sun and starsRemould appearance, law and process old. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
45:(Examples of subjects for meditation) New birth. Birth to a new consciousness. The psychic consciousness. How to awaken in the body the aspiration for the Divine. The ill-effects of uncontrolled speech. ~ The Mother, Words Of The Mother II ,
46:O divine Master, let Thy light fall into this chaos and bring forth from it a new world. Accomplish what is now in preparation and create a new humanity which may be the perfect expression of Thy new and sublime Law. ~ The Mother, Prayers And Meditations ,
47:It is certainly much better to remain silent and collected for a time after the meditation. It is a mistake to take the meditation lightly - by doing that one fails to receive or spills what is received or most of it. ~ Sri Aurobindo, Letters On Yoga - II ,
48:This iron, brute, gigantic helpless toyThey call a world, this thing that turns and turnsAnd shrieks and bleeds and cannot stop, this victimBroken and living yet on its own wheel, ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
49:"To him who is perfect in meditation salvation is near" is an old saying. Do you know when a man is perfect in meditation? When as soon as he sits to meditate, he is surrounded with the divine atmosphere and his soul communes with the Ineffable. ~ Sri Ramakrishna,
50:If someone is able to show me that what I think or do is not right, I will happily change, for I seek the truth, by which no one was ever truly harmed. It is the person who continues in his self-deception and ignorance who is harmed. ~ Marcus Aurelius, Meditations ,
51:Mother, I see that mosquitos are biting You in the evening during meditation. Would you allow me to drive them away with a fan? ... No, the movement of the fan would be even more bothersome than the mosquitos. ~ The Mother, More Answers From The Mother 12 June 1939,
52:On meditation’s mounting edge of tranceGreat stairs of thought climbed up to unborn heightsWhere Time’s last ridges touch eternity’s skiesAnd Nature speaks to the spirit’s absolute. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
53:What is most important [in meditation] is the change of consciousness of which this feeling of oneness is a part. The going deep in meditation is only a means and it is not always necessary if the great experiences come easily without it. ~ Sri Aurobindo, Letters On Yoga - II ,
54:Perhaps the heart of God for ever singsAnd worlds come throbbing out from every note;Perhaps His soul sits ever calm and stillAnd listens to the music rapturously,Himself adoring, by Himself adored. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
55:If you could take the bliss and happiness that comes from meditation, and put it into a bottle, it would be the most popular drink in the world. Of course, this is not possible. But the good news is that it is free, it is good for your health, and it is always available. ~ Chamtrul Rinpoche,
56:Life is short and the time of death is uncertain; so apply yourself to meditation. Avoid doing evil, and acquire merit, to the best of your ability, even at the cost of life itself. In short: Act so that you have no cause to be ashamed of yourselves and hold fast to this rule. ~ Jetsun Milarepa,
57:47. When I was asleep in the Ignorance, I came to a place of meditation full of holy men and I found their company wearisome and the place a prison; when I awoke, God took me to a prison and turned it into a place of meditation and His trysting-ground. ~ Sri Aurobindo, Essays Divine And Human 4.1 - Jnana,
58:When one devotes oneself to meditation, mental burdens, unnecessary worries, and wandering thoughts drop off one by one; life seems to run smoothly and pleasantly. A student may now depend on intuition to make decisions. As one acts on intuition, second thought, with its dualism, doubt and hesitation, does not arise. ~ Nyogen Senzaki,
59:Like a flame that burns in silence, like a perfume that rises straight upward without wavering, my love goes to Thee; and like the child who does not reason and has no care, I trust myself to Thee that Thy Will may be done, that Thy Light may manifest, Thy Peace radiate, Thy Love cover the world. ~ The Mother, Prayers And Meditations ,
60:THOU whom we must know, understand, realise, absolute Consciousness, eternal Law, Thou who guidest and illuminest us, who movest and inspirest us, grant that these weak souls may be strengthened and those who fear be reassured. To Thee I entrust them, even as I entrust to Thee our entire destiny. ~ The Mother, Prayers And Meditations 127,
61:There are so many ways of making the approach to meditation as joyful as possible. You can find the music that most exalts you and use it to open your heart and mind. You can collect pieces of poetry, or quotations of lines of teachings that over the years have moved you, and keep them always at hand to elevate your spirit. ~ Sogyal Rinpoche,
62:Concentration, for our Yoga, means when the consciousness is fixed in a particular state (e.g. peace) or movement (e.g. aspiration, will, coming into contact with the Mother, taking the Mother's name); meditation is when the inner mind is looking at things to get the right knowledge. ~ Sri Aurobindo, Letters On Yoga - II 7.5.56 - Omnipresence,
63:Shitposting, I claim, is a form of transcendental meditation through which the shitposter becomes an empty vessell - the shitposter's 'self' ceases to be, in the Lacanian sense, 'I' and instead becomes a 'creative nothing' which expands from an infantismal singularly of pure meme essence into the eternal void of post-ironic nihilism. ~ Unknown,
64:When you sit in meditation you must be as candid and simple as a child, not interfering by your external mind, expecting nothing, insisting on nothing. Once this condition is there, all the rest depends upon the aspiration deep within you. And if you call upon Divinity, then too you will have the answer. ~ The Mother, Questions And Answers 1929-1931 ,
65:D.: In the practice of meditation are there any signs of the nature of subjective experience or otherwise, which will indicate the aspirant's progress towards Self-RealisationM.: The degree of freedom from unwanted thoughts and the degree of concentration on a single thought are the measure to gauge the progress. ~ Sri Ramana Maharshi, Talks 427,
66:If concentration is made with the brain, sensations of heat and even headache ensue.Concentration has to be made in the heart, which is cool and refreshing.Relax and your meditation will be easy.Keep your mind steady by gently warding off all intruding thoughts, but without strain - soon you will succeed. ~ Sri Ramana Maharshi, Guru Ramana II. XI ,
67:When you give us a subject for meditation, what should we do about it? Keep thinking of it? Keep your thought focused upon it in a concentrated way. And when no subject is given, is it enough to concentrate on your Presence in the heart-centre? Should we avoid a formulated prayer? Yes, concentration on the Presence is enough. ~ The Mother, Words Of The Mother II ,
68:Meditation here is not reflection or any other kind of discursive thinking. It is pure concentration: training the mind to dwell on an interior focus without wandering, until it becomes absorbed in the object of its contemplation. But absorption does not mean unconsciousness. The outside world may be forgotten, but meditation is a state of intense inner wakefulness. ~ Anonymous, The Upanishads ,
69:O Lord, my sweet Master, Thou whom I adore in silence and to whom I have entirely consecrated myself, Thou who governest my life, kindle in my heart the flame of Thy pure love that it may burn like a glowing brazier, consuming all imperfections and transforming into a comforting warmth and radiating light the dead wood of egoism and the black coals of ignorance. ~ The Mother, Prayers And Meditations Questions And Answers 1955,
70:The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
71:These ideas have to be understood in studying dhyana, or meditation. We hear a sound. First there is the external vibration; second, the nerve motion that carries it to the mind; third, the reaction from the mind, along with which flashes the knowledgeof the object which was the external cause of these different changes, from the ethereal vibrations to the mental reaction. ~ Swami Vivekananda, Raja-Yoga 84,
72:But from time to time Thy sublime light shines in a being and radiates through him over the world, and then a little wisdom, a little knowledge, a little disinterested faith, heroism and compassion penetrates men's hearts, transforms their minds and sets free a few elements from that sorrowful and implacable wheel of existence to which their blind ignorance subjects them. ~ The Mother, Prayers And Meditations ,
73:Errors have become stepping-stones, the blind gropings conquests. Thy glory transforms defeats into victories of eternity, and all the shadows have fled before Thy radiant light. It is Thou who wert the motive and the goal; Thou art the worker and the work. The personal existence is a canticle, perpetually renewed, which the universe offers up to Thy inconceivable Splendour. ~ The Mother, Prayers And Meditations ,
74:The methods advised by all these people have a startling resemblance to one another. They recommend virtue (of various kinds), solitude, absence of excitement, moderation in diet, and finally a practice which some call prayer and some call meditation. (The former four may turn out on examination to be merely conditions favourable to the last.) ~ Aleister Crowley, Liber ABA Book 4,
75:The white magician consecrates his life to study, meditation, and service, that he may know the law and may direct force to its appointed ends. He mods himself into the plan, becoming part of the divine rhythm by sacrificing himself and his wishes to the will of the Infinite, asking only to know wherein his duty lies and how he may be of the greatest service to the greatest number. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics ,
76:Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g. the Divine-there can also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it. ~ Sri Aurobindo, Letters On Yoga - II ,
77:D.: Meditation is with mind and how can it kill the mind in order to reveal the Self?M.: Meditation is sticking to one thought. That single thought keeps away other thoughts; distraction of mind is a sign of its weakness. By constant meditation it gains strength, i.e., to say, its weakness of fugitive thought gives place to the enduring background free from thoughts. This expanse devoid of thought is the Self. ~ Sri Ramana Maharshi, Talks 293,
78:Sadhana is the practice of Yoga.Tapasya is the concentration of the will to get the results of sadhana and to conquer the lower nature.Aradhana is worship of the Divine, love, self-surrender, aspiration to the Divine, calling the name, prayer.Dhyana is inner concentration of the consciousness, meditation, going inside in Samadhi.Dhyana, tapasya and aradhana are all parts of sadhana. ~ Sri Aurobindo, Letters On Yoga - II 215 [sadhana is:],
79:Meditation means thinking on one subject in a concentrated way. In concentration proper there is not a series of thoughts, but the mind is silently fixed on one object, name, idea, place etc. There are other kinds of concentration, e.g. concentrating the whole consciousness in one place, as between the eyebrows, in the heart, etc. One can also concentrate to get rid of thought altogether and remain in a complete silence. ~ Sri Aurobindo, Letters On Yoga - II ,
80:If you ask me what you are to do in order to be perfect, I say, first--Do not lie in bed beyond the due time of rising; give your first thoughts to God; make a good visit to the Blessed Sacrament; say the Angelus devoutly; eat and drink to God's glory; say the Rosary well; be recollected; keep out bad thoughts; make your evening meditation well; examine yourself daily; go to bed in good time, and you are already perfect. ~ Blessed Cardinal Newman, Meditations and Devotions ,
81:The sadhana of this Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart, and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come. ~ Sri Aurobindo, Letters On Yoga - II ,
82:And Thou, O Lord, who art all this made one and much more, O sovereign Master, extreme limit of our thought, who standest for us at the threshold of the Unknown, make rise from that Unthinkable some new splendour, some possibility of a loftier and more integral realisation, that Thy work may be accomplished and the universe take one step farther towards the sublime Identity, the supreme Manifestation. And now my pen falls mute and I adore Thee in silence.* ~ The Mother, Prayers And Meditations 270,
83:O Thou who art the sole reality of our being, O sublime Master of love, Redeemer of life, let me have no longer any other consciousness than of Thee at every instant and in each being. When I do not live solely with Thy life, I agonise, I sink slowly towards extinction; for Thou art my only reason for existence, my one goal, my single support. I am like a timid bird not yet sure of its wings and hesitating to take its flight; let me soar to reach definitive identity with Thee. ~ The Mother, Prayers And Meditations ,
84:The 'Intelligence of Will' denotes that this is the path where each individual 'created being' is 'prepared' for the spiritual quest by being made aware of the higher and divine 'will' of the creatoR By spiritual preparation (prayer, meditation, visualization, and aspiration), the student becomes aware of the higher will and ultimately attains oneness with the Divine Self-fully immersed in the knowledge of 'the existence of the Primordial Wisdom.' ~ Israel Regardie, A Garden Of Pomegranates: Skrying On The Tree Of Life ,
85:Help yourself during this troubled period by reading holy books. This reading provides excellent food for the soul and conduces to great progress along the path of perfection. By no means is it inferior to what we obtain through prayer and holy meditation. In prayer and meditation it is ourselves who speak to the Lord, while in holy reading it is God who speaks to us. Before beginning to read, raise your mind to the Lord and implore Him to guide your mind Himself, to speak to your heart and move your will. ~ Saint Padre Pio,
86:Meditation on inevitable death should be performed daily. Every day when one’s body and mind are at peace, one should meditate upon being ripped apart by arrows, rifles, spears and swords, being carried away by surging waves, being thrown into the midst of a great fire, being struck by lightning, being shaken to death by a great earthquake, falling from thousand-foot cliffs, dying of disease or committing seppuku at the death of one’s master. And every day without fail one should consider himself as dead ~ Yamamoto Tsunetomo,
87:D.: Impurities of limitation, ignorance and desire (anava, mayika, and kamya) place obstacles in the way of meditation. How to conquer them?M.: Not to be swayed by them.D.: Grace is necessary.M.: Yes, Grace is both the beginning and the end. Introversion is due to Grace: Perseverance is Grace; and Realisation is Grace. That is the reason for the statement: Mamekam saranam vraja (only surrender to Me). If one has entirely surrendered oneself is there any part left to ask for Grace? He is swallowed up by Grace. ~ Sri Ramana Maharshi, Talks 319,
88:... Poor sorrowful Earth, remember that I am present in thee and lose not hope; each effort, each grief, each joy and each pang, each call of thy heart, each aspiration of thy soul, each renewel of thy seasons, all, all without exception, what seems ugly and what seems to thee beautiful, all infallibly lead thee towards me, who am endless Peace, shadowless Light, perfect Harmony, Certitude, Rest and Supreme Blessedness. Hearken, O Earth, to the sublime voice that arises, Hearken and take new courage! ~ The Mother, Prayers And Meditations February 5th 1913,
89:(From a meditation written on the day after the Mother first saw Sri Aurobindo)It matters little that there are thousands of beings plunged in the densest ignorance, He whom we saw yesterday is on earth; his presence is enough to prove that a day will come when darkness shall be transformed into light, and Thy reign shall be indeed established upon earth.O Lord, Divine Builder of this marvel, my heart overflows with joy and gratitude when I think of it, and my hope has no bounds.My adoration is beyond all words, my reverence is silent. 30 March 1914 ~ The Mother,
90:O Lord, O eternal Master, grant that all this may not be in vain, grant that the inexhaustible torrents of Thy divine Force may spread over the earth and penetrate its troubled atmosphere, the struggling energies, the violent chaos of battling elements; grant that the pure light of Thy Knowledge and the inexhaustible love of Thy Benediction may fill men's hearts, penetrate their souls, illumine their consciousness and, out of this obscurity, out of this sombre, terrible and potent darkness, bring forth the splendour of Thy majestic Presence! ~ The Mother, Prayers And Meditations ,
91:When we honestly ask ourselves which person in our lives mean the most to us, we often find that it is those who, instead of giving advice, solutions, or cures, have chosen rather to share our pain and touch our wounds with a warm and tender hand. The friend who can be silent with us in a moment of despair or confusion, who can stay with us in an hour of grief and bereavement, who can tolerate not knowing, not curing, not healing and face with us the reality of our powerlessness, that is a friend who cares. ~ Henri J M Nouwen, Out Of Solitude: Three Meditations on the Christian Life ,
92:If something wrong happens, at once repeat my name-- " Ma " " Ma " ..... Indeed it is like a meditation. Whenever you repeat the name of the Divine, you must always feel that the Divine is in your heart -- there you can feel sweetness and peace. No doubt, sometimes you do not feel the Divine's presence and peace, it is because your consciousness is entangled in the mind full of illusions. But you must understand that the hostile forces are false and the divine Forces are true. You must also develop your consciousness towards the divine Light. ~ The Mother, MOTHER YOU SAID SO..... Huta,
93:"The thing is somehow to unite the mind with God. You must not forget Him, not even once. Your thought of Him should be like the flow of oil, without any interruption. If you worship with love even a brick or stone as God, then through His grace you can see Him."Remember what I have just said to you. One should perform such worship as the Śiva Puja. Once the mind has become mature, one doesn't have to continue formal worship for long. The mind then always remains united with God; meditation and contemplation become a constant habit of mind." ~ Sri Ramakrishna, Sri Gospel of Ramakrishna ,
94:823. Should you think of God only at the time of meditation and remain forgetful of Him at all other times? Have you not noticed how during Durga Puja a lamp is kept constantly burning near the image? It should never be allowed to go out. If ever it is extinguished, the house-holder meets with some mishap. Similarly, after installing the Deity on the lotus of your heart, you must keep the lamp of remembering Him ever burning. While engaged in the affairs of the world, you should constantly turn your gaze inwards and see whether the lamp is burning or not. ~ Sri Ramakrishna, Sayings of Sri Ramakrishna ,
95:Arjuna and Krishna, this human and this divine, stand together not as seers in the peaceful hermitage of meditation, but as fighter and holder of the reins in the midst of the hurtling shafts, in the chariot of battle. The Teacher of the Gita is therefore not only the God in man who unveils himself in the word of knowledge, but the God in man who moves our whole world of action, by and for whom all our humanity exists and struggles and labours, towards whom all human life travels and progresses. He is the secret Master of works and sacrifice and the Friend of the human peoples. ~ Sri Aurobindo, Essays On The Gita ,
96:How to open to the Mother? The following are the means:(1) To remember You constantly or from time to time--Good.(2) By taking Your name through Japa [mantra; repeating the Mother's name]--Helpful.(3) With the help of meditation--More difficult if one has not the habit of meditation.(4) By conversation about You with those who love and respect You--Risky because, when talking, often some nonsense or at least some useless things can be said.(5) By reading Your books--Good.(6) By spending time in thoughts of You--Very good.(7) By sincere prayers--Good. ~ The Mother, Words Of The Mother II ,
97:DR. MANILAL: How can one succeed in meditation?SRI AUROBINDO: By quietude of mind. There is not only the Infinite in itself, but also an infinite sea of peace, joy, light, power above the head. The golden Lid, Hiranmaya Patram, intervenes between the mind and what is above the mind. Once you break this lid ( making a movement of the hands above the head ) they can come down any time at your will. But for that, quietude is essential. Of course, there are people who can get them without first establishing the quietude, but it is very difficult. ( On 13-12-1938 ) ~ Sri Aurobindo, TALKS WITH SRI AUROBINDO VOLUME 1 BY NIRODBARAN (Page no.17),
98:2. What should be the object or ideas for meditation? Whatever is most consonant with your nature and highest aspirations. But if you ask me for an absolute answer, then I must say that Brahman is always the best object for meditation or contemplation and the idea on which the mind should fix is that of God in all, all in God and all as God. It does not matter essentially whether it is the Impersonal or the Personal God, or subjectively, the One Self. But this is the idea I have found the best, because it is the highest and embraces all other truths, whether truths of this world or of the other worlds or beyond all phenomenal existence, - 'All this is the Brahman.' ~ Sri Aurobindo, Autobiographical Notes ,
99:Why do we go through the struggle to be educated? Is it merely in order to pass some examinations and get a job? Or is it the function of education to prepare us while we are young to understand the whole process of life?And what does life mean? Is not life an extraordinary thing? The birds, the flowers, the flourishing trees, the heavens, the stars, the rivers and the fish therein-all this is life. Life is the poor and the rich; life is the constant battle between groups, races and nations; life is meditation; life is what we call religion, and it is also the subtle, hidden things of the mind-the envies, the ambitions, the passions, the fears, fulfilments and anxieties. All this and much more is life. ~ Jiddu Krishnamurti,
100:Mother, I would like to know from you if it is good for me to devote more time to meditation than I am doing at present. I spend about two hours, morning and evening together. I am as yet not quite successful in meditation. My physical mind disturbs me a lot. I pray to you that it may become quiet and my psychic being may come out. It is so painful to find the mind working like a mad machine and the heart sleeping like a stone. Mother, let me feel your presence within my heart always....The increase of time given to meditation is not very useful unless the urge for meditation comes spontaneously from inside and not from any arbitrary decision of the mind. My help, love and blessings are always with you. ~ The Mother, Words Of The Mother II ,
101:The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation aroused only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. This path, too, as ordinarily practised, leads away from world-existence to an absorption, of another kind than the Monists, in the Transcendent and Supra-cosmic. ~ Sri Aurobindo, The Synthesis Of Yoga ,
102:O DIVINE Force, supreme Illuminator, hearken to our prayer, move not away from us, do not withdraw, help us to fight the good fight, make firm our strength for the struggle, give us the force to conquer! O my sweet Master, Thou whom I adore without being able to know Thee, Thou who I am without being able to realise Thee, my entire conscious individuality prostrates itself before Thee and implores, in the name of the workers in their struggle, and of the earth in her agony, in the name of suffering humanity and of striving Nature; O my sweet Master, O marvellous Unknowable, O Dispenser of all boons, Thou who makest light spring forth in the darkness and strength to arise out of weakness, support our effort, guide our steps, lead us to victory. ~ The Mother, Prayers And Meditations 211,
103:An integral approach is based on one basic idea: no human mind can be 100% wrong. Or, we might say, nobody is smart enough to be wrong all the time. And that means, when it comes to deciding which approaches, methodologies, epistemologies, or ways or knowing are "correct" the answer can only be, "All of them." That is, all of the numerous practices or paradigms of human inquiry - including physics, chemistry, hermeneutics, collaborative inquiry, meditation, neuroscience, vision quest, phenomenology, structuralism, subtle energy research, systems theory, shamanic voyaging, chaos theory, developmental psychology-all of those modes of inquiry have an important piece of the overall puzzle of a total existence that includes, among other many things, health and illness, doctors and patients, sickness and healing. ~ Ken Wilber,
104:It is the Divine in the inconscient who aspires for the Divine in the consciousness. That is to say, without the Divine there would be no aspiration; without the consciousness hidden in the inconscient, there would be no possibility of changing the inconscience to consciousness. But because at the very heart of the inconscient there is the divine Consciousness, you aspire, and necessarily - this is what he says - automatically, mechanically, the sacrifice is made. And this is why when one says, "It is not you who aspire, it is the Divine, it is not you who make progress, it is the Divine, it is not you who are conscious, it is the Divine" - these are not mere words, it is a fact. And it is simply your ignorance and your unconsciousness which prevent you from realising it. (Meditation) ~ The Mother, Questions And Answers 1956 ,
105:For throughout its life, without knowing it or with some presentiment of it, it was Thou whom it was seeking; in all its passions, all its enthusiasms, all its hopes and disillusionments, all its sufferings and all its joys, it was Thou whom it ardently wanted. And now that it has found Thee, now that it possesses Thee in a supreme Peace and Felicity, it wonders that it should have needed so many sensations, emotions, experiences to discover Thee. But all this, which was a struggle, a turmoil, a perpetual effort, has become through the sovereign grace of Thy conscious Presence, a priceless fortune which the being rejoices to offer as its gift to Thee. The purifying flame of Thy illumination has turned it into jewels of price laid down as a living holocaust on the altar of my heart. ~ The Mother, Prayers And Meditations 322,
106:January 7, 1914GIVE them all, O Lord, Thy peace and light, open their blinded eyes and their darkened understanding; calm their futile worries and their vain anxieties. Turn their gaze away from themselves and give them the joy of being consecrated to Thy work without calculation or mental reservation. Let Thy beauty flower in all things, awaken Thy love in all hearts, so that Thy eternally progressive order may be realised upon earth and Thy harmony be spread until the day all becomes Thyself in perfect purity and peace.Oh! let all tears be wiped away, all suffering relieved, all anguish dispelled, and let calm serenity dwell in every heart and powerful certitude strengthen every mind. Let Thy life flow through all like a regenerating stream that all may turn to Thee and draw from that contemplation the energy for all victories. ~ The Mother, Prayers And Meditations ,
107:Thou must teach us the path to be followed and Thou must give us the power to follow it to the very end. . . . O Thou source of all love and all light, Thou whom we cannot know in Thyself but can manifest ever more completely and perfectly, Thou whom we cannot conceive but can approach in profound silence, to complete Thy incommensurable boons Thou must come to our help until we have gained Thy victory. . . . Let that true love be born which soothes all suffering; establish that immutable peace wherein resides true power; give us the sovereign knowledge which dispels all darkness. . . . From the infinite depths to this most external body, in its smallest elements, Thou dost move and live and vibrate and set all in motion, and the whole being is now only a single block, infinitely multiple yet absolutely coherent, animated by one tremendous vibration: Thou. ~ The Mother, Prayers And Meditations ,
108:The usual sadhanas have for aim the union with the Supreme Consciousness (Sat-chit-ananda). And those who reach there are satisfied with their own liberation and leave the world to its unhappy plight. On the contrary, Sri Aurobindo's sadhana starts where the others end. Once the union with the Supreme is realised one must bring down that realisation to the exterior world and change the conditions of life upon the earth until a total transformation is accomplished. In accordance with this aim, the sadhaks of the integral yoga do not retire from the world to lead a life of contemplation and meditation. Each one must devote at least one third of his time to a useful work. All activities are represented in the Ashram and each one chooses the work most congenial to his nature, but must do it in a spirit of service and unselfishness, keeping always in view the aim of integral transformation. ~ The Mother, Words Of The Mother I ,
109:The tide of materialistic thoughts is always on the watch, waiting for the least weakness, and if we relax but one moment from our vigilance, if we are even slightly negligent, it rushes in and invades us from all sides, submerging under its heavy flood the result sometimes of numberless efforts. Then the being enters a sort of torpor, its physical needs of food and sleep increase, its intelligence is clouded, its inner vision veiled, and in spite of the little interest it really finds in such superficial activities, they occupy it almost exclusively. This state is extremely painful and tiring, for nothing is more tiring then materialistic thoughts, and the mind, worn out, suffers like a caged bird which cannot spread its wings and yet longs to be able to soar freely. But perhaps this state has its own use which I do not see.... In any case, I do not struggle; and like a child in its mother's arms, like a fervent disciple at the feet of his master, I trust myself to Thee and surrender to Thy guidance, sure of Thy victory. ~ The Mother, Prayers And Meditations January 4th,
110:There are two Paths to the Innermost: the Way of the Mystic, which is the way of devotion and meditation, a solitary and subjective path; and the way of the occultist, which is the way of the intellect, of concentration, and of trained will; upon this path the co-operation of fellow workers is required, firstly for the exchange of knowledge, and secondly because ritual magic plays an important part in this work, and for this the assistance of several is needed in most of the greater operations. The mystic derives his knowledge through the direct communion of his higher self with the Higher Powers; to him the wisdom of the occultist is foolishness, for his mind does not work in that way; but, on the other hand, to a more intellectual and extrovert type, the method of the mystic is impossible until long training has enabled him to transcend the planes of form. We must therefore recognize these two distinct types among those who seek the Way of Initiation, and remember that there is a path for each. ~ Dion Fortune, Esoteric Orders and Their Work and The Training and Work of the Initiate ,
111:The Profound Definitive Meaning :::For the mind that masters view the emptiness dawns In the content seen not even an atom exists A seer and seen refined until they're gone This way of realizing view, it works quite well When meditation is clear light river flow There is no need to confine it to sessions and breaks Meditator and object refined until they're gone This heart bone of meditation, it beats quite well When you're sure that conducts work is luminous light And you're sure that interdependence is emptiness A doer and deed refined until they're gone This way of working with conduct, it works quite well When biased thinking has vanished into space No phony facades, eight dharmas, nor hopes and fears, A keeper and kept refined until they're gone This way of keeping samaya, it works quite well When you've finally discovered your mind is dharmakaya And you're really doing yourself and others good A winner and won refined until they're gone This way of winning results, it works quite well. ~ Jetsun Milarepa,
112:January 1, 1914To Thee, supreme Dispenser of all boons,to Thee who givest life its justification, by making it pure, beautiful and good,to Thee, Master of our destinies and goal of all our aspirations, was consecrated the first minute of this new year.May it be completely glorified by this consecration; may those who hope for Thee, seek Thee in the right path; may those who seek Thee find Thee, and those who suffer, not knowing where the remedy lies, feel Thy life gradually piercing the hard crust of their obscure consciousness.I bow down in deep devotion and in boundless gratitude before Thy beneficent splendour; in name of the earth I give Thee thanks for manifesting Thyself; in its name I implore Thee to manifest Thyself ever more fully, in an uninterrupted growth of Light and Love.Be the sovereign Master of our thoughts, our feelings, our actions.Thou art our reality, the only Reality.Without Thee all is falsehood and illusion, all is dismol obscurity.In Thee are life and light and joy.In Thee is supreme Peace. ~ The Mother, Prayers and Meditation ,
113:I think one of the most important thing is to know why one meditates; this is what gives the quality of the meditation and makes it of one order or another. You may meditate to open yourself to the divine Force, you may meditate to reject the ordinary consciousness, you may meditate to enter the depths of your being, you may meditate to learn how to give yourself integrally; you may meditate for all kinds of things. You may meditate to enter into peace and calm and silence - this is what people generally do, but without much success. But you may also meditate to receive the Force of transformation, to discover the points to be transformed, to trace out the line of progress. And then you may also meditate for very practical reasons: when you have a difficulty to clear up, a solution to find, when you want help in some action or another. You may meditate for that too. I think everyone has his own mode of meditation. But if one wants the meditation to be dynamic, one must have an aspiration for progress and the meditation must be done to help and fulfill this aspiration for progress. Then it becomes dynamic. ~ The Mother,
114:Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensation s and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation is reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. Limit your interests and activities to what is needed for you and your dependents' barest needs.Save all your energies and time for breaking the wall your mind had built around you. Believe me, you will not regret. ~ Sri Nisargadatta Maharaj,
115:It is always better to try to concentrate in a centre, the centre of aspiration, one might say, the place where the flame of aspiration burns, to gather in all the energies there, at the solar plexus centre and, if possible, to obtain an attentive silence as though one wanted to listen to something extremely subtle, something that demands a complete attention, a complete concentration and a total silence. And then not to move at all. Not to think, not to stir, and make that movement of opening so as to receive all that can be received, but taking good care not to try to know what is happening while it is happening, for it one wants to understand or even to observe actively, it keeps up a sort of cerebral activity which is unfavourable to the fullness of the receptivity - to be silent, as totally silent as possible, in an attentive concentration, and then be still. If one succeeds in this, then, when everything is over, when one comes out of meditation, some time later - usually not immediately - from within the being something new emerges in the consciousness: a new understanding, a new appreciation of things, a new attitude in life - in short, a new way of being. ~ Sri Aurobindo, [where to concentrate?] ,
116:In your early struggles you may have found it difficult to conquer sleep; and you may have wandered so far from the object of your meditations without noticing it, that the meditation has really been broken; but much later on, when you feel that you are "getting quite good," you will be shocked to find a complete oblivion of yourself and your surroundings. You will say: "Good heavens! I must have been to sleep!" or else "What on earth was I meditating upon?" or even "What was I doing?" "Where am I?" "Who am I?" or a mere wordless bewilderment may daze you. This may alarm you, and your alarm will not be lessened when you come to full consciousness, and reflect that you have actually forgotten who you are and what you are doing! This is only one of many adventures that may come to you; but it is one of the most typical. By this time your hours of meditation will fill most of the day, and you will probably be constantly having presentiments that something is about to happen. You may also be terrified with the idea that your brain may be giving way; but you will have learnt the real symptoms of mental fatigue, and you will be careful to avoid them. They must be very carefully distinguished from idleness! ~ Aleister Crowley, Liber ABA ,
117:Non-attachment/Non-disinterest best describes the magical condition of acting without lust of result. It is very difficult for humans to decide on something and then to do it purely for its own sake. Yet it is precisely this ability which is required to execute magical acts. Only single-pointed awareness will do. Attachment is to be understood both in the positive and negative sense, for aversion is its other face. Attachment to any attribute of oneself, ones personality, ones ambitions, ones relationships or sensory experiences - or equally, aversion to any of these - will prove limiting. On the other hand, it is fatal to lose interest in these things for they are ones symbolic system or magical reality. Rather, one is attempting to touch the sensitive parts of ones reality more lightly in order to deny the spoiling hand of grasping desire and boredom. Thereby one may gain enough freedom to act magically. In addition to these two meditations there is a third, more active, form of metamorphosis, and this involves ones everyday habits. However innocuous they might seem, habits in thought, word, and deed are the anchor of the personality. The magician aims to pull up that anchor and cast himself free on the seas of chaos. ~ Peter J Carroll, Liber Null ,
118:But before entering into the details of I. A. O. as a magical formula it should be remarked that it is essentially the formula of Yoga or meditation; in fact, of elementary mysticism in all its branches. In beginning a meditation practice, there is always a quiet pleasure, a gentle natural growth; one takes a lively interest in the work; it seems easy; one is quite pleased to have started. This stage represents Isis. Sooner or later it is succeeded by depression-the Dark Night of the Soul, an infinite weariness and detestation of the work. The simplest and easiest acts become almost impossible to perform. Such impotence fills the mind with apprehension and despair. The intensity of this loathing can hardly be understood by any person who has not experienced it. This is the period of Apophis. It is followed by the arising not of Isis, but of Osiris. The ancient condition is not restored, but a new and superior condition is created, a condition only rendered possible by the process of death. The Alchemists themselves taught this same truth. The first matter of the work was base and primitive, though 'natural.' After passing through various stages the 'black dragon' appeared; but from this arose the pure and perfect gold ~ Aleister Crowley, Liber ABA Book 4,
119:Bhakti Yoga, the Path of Devotion; ::: The path of Devotion aims at the enjoyment of the supreme Love and Bliss and utilses normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a a play of the Lord, with our human life as its final stages, pursued through the different phases of self-concealment and self-revealation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase the intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. ... We can see how this larger application of the Yoga of Devotion may be used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
120:When I was a child of about thirteen, for nearly a year every night as soon as I had gone to bed it seemed to me that I went out of my body and rose straight up above the house, then above the city, very high above. Then I used to see myself clad in a magnificent golden robe, much longer than myself; and as I rose higher, the robe would stretch, spreading out in a circle around me to form a kind of immense roof over the city. Then I would see men, women, children, old men, the sick, the unfortunate coming out from every side; they would gather under the outspread robe, begging for help, telling of their miseries, their suffering, their hardships. In reply, the robe, supple and alive, would extend towards each one of them individually, and as soon as they had touched it, they were comforted or healed, and went back into their bodies happier and stronger than they had come out of them. Nothing seemed more beautiful to me, nothing could make me happier; and all the activities of the day seemed dull and colourless and without any real life, beside this activity of the night which was the true life for me. Often while I was rising up in this way, I used to see at my left an old man, silent and still, who looked at me with kindly affection and encouraged me by his presence. This old man, dressed in a long dark purple robe, was the personification-as I came to know later-of him who is called the Man of Sorrows. ~ The Mother, Prayers And Meditations ,
121:Integral Psychology presents a very complex picture of the individual. As he did previously in The Atman Project, at the back of the book Wilber has included numerous charts showing how his model relates to the work of a hundred or so different authors from East and West.5757. Wilber compares the models of Huston Smith, Plotinus, Buddhism, Stan Grof, John Battista, kundalini yoga, the Great Chain of Being, James Mark Baldwin, Aurobindo, the Kabbalah, Vedanta, William Tiller, Leadbeater, Adi Da, Piaget, Commons and Richards, Kurt Fisher, Alexander, Pascual-Leone, Herb Koplowitz, Patricia Arlin, Gisela Labouvie-Vief, Jan Sinnot, Michael Basseches, Jane Loevinger, John Broughton, Sullivan, Grant and Grant, Jenny Wade, Michael Washburn, Erik Erikson, Neumann, Scheler, Karl Jaspers, Rudolf Steiner, Don Beck, Suzanne Cook-Greuter, Clare Graves, Robert Kegan, Kohlberg, Torbert, Blanchard-Fields, Kitchener and King, Deirdre Kramer, William Perry, Turner and Powell, Cheryl Armon, Peck, Howe, Rawls, Piaget, Selman, Gilligan, Hazrat Inayat Khan, mahamudra meditation, Fowler, Underhill, Helminiak, Funk, Daniel Brown, Muhyddin Ibn 'Arabi, St. Palamas, classical yoga, highest tantra yoga, St Teresa, Chirban, St Dionysius, Patanjali, St Gregory of Nyssa, transcendental meditation, Fortune, Maslow, Chinen, Benack, Gardner, Melvin Miller, Habermas, Jean Houston, G. Heard, Lenski, Jean Gebser, A. Taylor, Jay Early, Robert Bellah, and Duane Elgin. ~ Frank Visser, Ken Wilber Thought as Passion ,
122:Inspiration is always a very uncertain thing; it comes when it chooses, stops suddenly before it has finished its work, refuses to descend when it is called. This is a well-known affliction, perhaps of all artists, but certainly of poets. There are some who can command it at will; those who, I think, are more full of an abundant poetic energy than careful for perfection; others who oblige it to come whenever they put pen to paper but with these the inspiration is either not of a high order or quite unequal in its levels. Again there are some who try to give it a habit of coming by always writing at the same time; Virgil with his nine lines first written, then perfected every morning, Milton with his fifty epic lines a day, are said to have succeeded in regularising their inspiration. It is, I suppose, the same principle which makes Gurus in India prescribe for their disciples a meditation at the same fixed hour every day. It succeeds partially of course, for some entirely, but not for everybody. For myself, when the inspiration did not come with a rush or in a stream,-for then there is no difficulty,-I had only one way, to allow a certain kind of incubation in which a large form of the thing to be done threw itself on the mind and then wait for the white heat in which the entire transcription could rapidly take place. But I think each poet has his own way of working and finds his own issue out of inspiration's incertitudes. ~ Sri Aurobindo, The Future Poetry Inspiration and Effort - I,
123:"AHA!"There are seven keys to the great gate,Being eight in one and one in eight.First, let the body of thee be still,Bound by the cerements of will,Corpse-rigid; thus thou mayst abortThe fidget-babes that tense the thought.Next, let the breath-rhythm be low,Easy, regular, and slow;So that thy being be in tuneWith the great sea's Pacific swoon.Third, let thy life be pure and calmSwayed softly as a windless palm.Fourth, let the will-to-live be boundTo the one love of the Profound.Fifth, let the thought, divinely freeFrom sense, observe its entity.Watch every thought that springs; enhanceHour after hour thy vigilance!Intense and keen, turned inward, missNo atom of analysis!Sixth, on one thought securely pinnedStill every whisper of the wind!So like a flame straight and unstirredBurn up thy being in one word!Next, still that ecstasy, prolongThy meditation steep and strong,Slaying even God, should He distractThy attention from the chosen act!Last, all these things in one o'erpowered,Time that the midnight blossom flowered!The oneness is. Yet even in this,My son, thou shalt not do amissIf thou restrain the expression, shootThy glance to rapture's darkling root,Discarding name, form, sight, and stressEven of this high consciousness;Pierce to the heart! I leave thee here:Thou art the Master. I revereThy radiance that rolls afar,O Brother of the Silver Star! ~ Aleister Crowley,
124:The hours spent in meditation is no proof of spiritual progress. It is proof of your progress when you no longer have to make an effort to meditate. Then you have rather to make an effort to stop meditating: it becomes difficult to stop meditation, difficult to stop thinking of the Divine, difficult to come down to the ordinary consciousness. Then you are sure of progress, then you have made real progress when concentrating on the Divine is the necessity of your life, when you cannot do without it, when it continues naturally from morning to night whatever you may be engaged in doing. Whether you sit down to meditation or go about and do things and work, what is required of you is consciousness; that is the one need - to be constantly conscious of the Divine.But is not sitting down to meditation an indispensable discipline, and does it not give a more intense and concentrated union with the Divine?That may be. But a discipline in itself is not what we are seeking. What we are seeking is to be concentrated on the Divine in all that we do, at all times, in all our acts and in every movement. There are some here who have been told to meditate; but also there are others who have not been asked to do any meditation at all. But it must not be thought that they are not progressing. They too follow a discipline, but it is of another nature. To work, to act with devotion and an inner consecration is also a spiritual discipline. The final aim is to be in constant union with the Divine, not only in meditation but in all circumstances and in all the active life. ~ The Mother,
125:Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. ~ Sri Ramakrishna, Gospel ,
126:The whole history of mankind and especially the present condition of the world unite in showing that far from being merely hypothetical, the case supposed has always been actual and is actual to-day on a vaster scale than ever before. My contention is that while progress in some of the great matters of human concern has been long proceeding in accordance with the law of a rapidly increasing geometric progression, progress in the other matters of no less importance has advanced only at the rate of an arithmetical progression or at best at the rate of some geometric progression of relatively slow growth. To see it and to understand it we have to pay the small price of a little observation and a little meditation. Some technological invention is made, like that of a steam engine or a printing press, for example; or some discovery of scientific method, like that of analytical geometry or the infinitesimal calculus; or some discovery of natural law, like that of falling bodies or the Newtonian law of gravitation. What happens? What is the effect upon the progress of knowledge and invention? The effect is stimulation. Each invention leads to new inventions and each discovery to new discoveries; invention breeds invention, science begets science, the children of knowledge produce their kind in larger and larger families; the process goes on from decade to decade, from generation to generation, and the spectacle we behold is that of advancement in scientific knowledge and technological power according to the law and rate of a rapidly increasing geometric progression or logarithmic function. ~ Alfred Korzybski, Manhood of Humanity ,
127:The Song Of View, Practice, And Action :::Oh, my Guru! The Exemplar of the View, Practice, and Action, Pray vouchsafe me your grace, and enable me To be absorbed in the realm of Self-nature! For the View, Practice, Action, and Accomplishment There are three Key-points you should know: All the manifestation, the Universe itself, is contained in the mind; The nature of Mind is the realm of illumination Which can neither be conceived nor touched. These are the Key-points of the View. Errant thoughts are liberated in the Dharmakaya; The awareness, the illumination, is always blissful; Meditate in a manner of non-doing and non-effort. These are the Key-points of Practice. In the action of naturalness The Ten Virtues spontaneously grow; All the Ten Vices are thus purified. By corrections or remedies The Illuminating Void is ne'er disturbed. These are the Key-points of Action. There is no Nivana to attain beyond; There is no Samsara here to renounce; Truly to know the Self-mind It is to be the Buddha Himself. These are the Key-points of Accomplishment. Reduce inwardly the Three Key-points to One. This One is the Void Nature of Being, Which only a wondrous Guru Can clearly illustrate. Much activity is of no avail; If one sees the Simultaneously Born Wisdom, He reaches the goal. For all practioners of Dharma The preaching is a precious gem; It is my direct experience from yogic meditation. Think carefully and bear it in your minds, Oh, my children and disciples. ~ Jetsun Milarepa,
128:Song To The Rock Demoness :::River, ripples, and waves, these three, When emerging, arise from the ocean itself. When disappearing, they disappear into the ocean itself. Habitual thinking, love, and possessiveness, these three, When arising, arise from the alaya consciousness itself. When disappearing, they disappear into the alaya consciousness itself. Self-awareness, self-illumination, self-liberation, these three, When arising, arise from the mind itself. When disappearing, they disappear into the mind itself. The unborn, unceasing, and unexpressed, these three, When emerging, arise from the nature of being itself. When disappearing, they disappear into the nature of being itself. The visions of demons, clinging to demons, and thoughts of demons, When arising, arise from the Yogin himself. When disappearing, they disappear into the Yogin himself. Since demons are the phantoms of the mind, If it is not understood by the Yogin that they are empty appearances, And even if he thinks they are real, meditation is confused. But the root of the delusion is in his own mind. By observation of the nature of manifestations, He realizes the identity of manifestation and void, And by understanding, he knows that the two are not different. Meditation and not meditation are not two but one, The cause of all errors is to look upon the two things as different. From the ultimate point of view, there is no view. If you make comparison between the nature of the mind And the nature of the heavens, Then the true nature of being itself is penetrated. See, now, that you look into the true meaning which is beyond thought. Arrange to enter into undisturbed meditation. And be mindful of the Unceasing Intuitive Sensation! ~ Jetsun Milarepa,
129:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
130:In the Indian spiritual tradition, a heart's devotion to God, called Bhakti, is regarded as the easiest path to the Divine. What is Bhakti? Is it some extravagant religious sentimentalism? Is it inferior to the path of Knowledge? What is the nature of pure and complete spiritual devotion to God and how to realise it?What Is Devotion?...bhakti in its fullness is nothing but an entire self-giving. But then all meditation, all tapasya, all means of prayer or mantra must have that as its end... [SABCL, 23:799]Devotion Is a State of the Heart and SoulBhakti is not an experience, it is a state of the heart and soul. It is a state which comes when the psychic being is awake and prominent. [SABCL, 23:776]...Worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union. [SABCL, 21:525]Devotion without Gratitude Is Incomplete...there is another movement which should constantly accompany devotion. ... That kind of sense of gratitude that the Divine exists; that feeling of a marvelling thankfulness which truly fills you with a sublime joy at the fact that the Divine exists, that there is something in the universe which is the Divine, that it is not just the monstrosity we see, that there is the Divine, the Divine exists. And each time that the least thing puts you either directly or indirectly in contactwith this sublime Reality of divine existence, the heart is filled with so intense, so marvellous a joy, such a gratitude as of all things has the most delightful taste.There is nothing which gives you a joy equal to that of gratitude. One hears a bird sing, sees a lovely flower, looks at a little child, observes an act of generosity, reads a beautiful sentence, looks at the setting sun, no matter what, suddenly this comes upon you, this kind of emotion-indeed so deep, so intense-that the world manifests the Divine, that there is something behind the world which is the Divine.So I find that devotion without gratitude is quite incomplete, gratitude must come with devotion. ~ The Mother,
131:Self-Abuse by Drugs Not a drop of alcohol is to be brought into this temple. Master Bassui (1327-1387)1 (His dying instructions: first rule) In swinging between liberal tolerance one moment and outraged repression the next, modern societies seem chronically incapable of reaching consistent attitudes about drugs. Stephen Batchelor2 Drugs won't show you the truth. Drugs will only show you what it's like to be on drugs. Brad Warner3 Implicit in the authentic Buddhist Path is sila. It is the time-honored practice of exercising sensible restraints [Z:73-74]. Sila's ethical guidelines provide the bedrock foundation for one's personal behavior in daily life. At the core of every religion are some self-disciplined renunciations corresponding to sila. Yet, a profound irony has been reshaping the human condition in most cultures during the last half century. It dates from the years when psychoactive drugs became readily available. During this era, many naturally curious persons could try psychedelic short-cuts and experience the way their consciousness might seem to ''expand.'' A fortunate few of these experimenters would become motivated to follow the nondrug meditative route when they pursued various spiritual paths. One fact is often overlooked. Meditation itself has many mind-expanding, psychedelic properties [Z:418-426]. These meditative experiences can also stimulate a drug-free spiritual quest. Meanwhile, we live in a drug culture. It is increasingly a drugged culture, for which overprescribing physicians must shoulder part of the blame. Do drugs have any place along the spiritual path? This issue will always be hotly debated.4 In Zen, the central issue is not whether each spiritual aspirant has the ''right'' to exercise their own curiosity, or the ''right'' to experiment on their own brains in the name of freedom of religion. It is a free country. Drugs are out there. The real questions are:  Can you exercise the requisite self-discipline to follow the Zen Buddhist Path?  Do you already have enough common sense to ask that seemingly naive question, ''What would Buddha do?'' (WWBD). ~ James Austin, Zen-Brain Reflections _Reviewing_Recent_Developments_in_Meditation_and_States_of_Consciousness,
132:34D: What are the eight limbs of knowledge (jnana ashtanga)?M: The eight limbs are those which have been already mentioned, viz., yama, niyama etc., but differently defined:(1) Yama: This is controlling the aggregate of sense-organs, realizing the defects that are present in the world consisting of the body, etc.(2) Niyama: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes. In other words, it means love that arises uninterruptedly for the Supreme Self.(3) Asana: That with the help of which constant meditation on Brahman is made possible with ease is asana.(4) Pranayama: Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting the world, the body etc., puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss, which are constant in those objects, and kumbhaka is retaining those aspects thus grasped.(5) Pratyahara: This is preventing name and form which have been removed from re-entering the mind.(6) Dharana: This is making the mind stay in the Heart, without straying outward, and realizing that one is the Self itself which is Existence-Consciousness-Bliss.(7) Dhyana: This is meditation of the form 'I am only pure consciousness'. That is, after leaving aside the body which consists of five sheaths, one enquires 'Who am I?', and as a result of that, one stays as 'I' which shines as the Self.(8) Samadhi: When the 'I-manifestation' also ceases, there is (subtle) direct experience. This is samadhi.For pranayama, etc., detailed here, the disciplines such as asana, etc., mentioned in connection with yoga are not necessary.The limbs of knowledge may be practised at all places and at all times. Of yoga and knowledge, one may follow whichever is pleasing to one, or both, according to circumstances. The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release,10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. The distinction between yoga with eight limbs and knowledge with eight limbs has been set forth elaborately in the sacred texts; so only the substance of this teaching has been given here. ~ Sri Ramana Maharshi, Self-Enquiry 34,
133:reading ::: Self-Help Reading List: James Allen As a Man Thinketh (1904) Marcus Aurelius Meditations (2nd Century) The Bhagavad-Gita The Bible Robert Bly Iron John (1990) Boethius The Consolation of Philosophy (6thC) Alain de Botton How Proust Can Change Your Life (1997) William Bridges Transitions: Making Sense of Life's Changes (1980) David Brooks The Road to Character (2015) Brené Brown Daring Greatly (2012) David D Burns The New Mood Therapy (1980) Joseph Campbell (with Bill Moyers) The Power of Myth (1988) Richard Carlson Don't Sweat The Small Stuff (1997) Dale Carnegie How to Win Friends and Influence People (1936) Deepak Chopra The Seven Spiritual Laws of Success (1994) Clayton Christensen How Will You Measure Your Life? (2012) Paulo Coelho The Alchemist (1988) Stephen Covey The 7 Habits of Highly Effective People (1989) Mihaly Cziksentmihalyi Flow: The Psychology of Optimal Experience (1991) The Dalai Lama & Howard Cutler The Art of Happiness (1999) The Dhammapada (Buddha's teachings) Charles Duhigg The Power of Habit (2011) Wayne Dyer Real Magic (1992) Ralph Waldo Emerson Self-Reliance (1841) Clarissa Pinkola Estes Women Who Run With The Wolves (1996) Viktor Frankl Man's Search For Meaning (1959) Benjamin Franklin Autobiography (1790) Shakti Gawain Creative Visualization (1982) Daniel Goleman Emotional Intelligence (1995) John Gray Men Are From Mars, Women Are From Venus (1992) Louise Hay You Can Heal Your Life (1984) James Hillman The Soul's Code: In Search of Character and Calling (1996) Susan Jeffers Feel The Fear And Do It Anyway (1987) Richard Koch The 80/20 Principle (1998) Marie Kondo The Life-Changing Magic of Tidying Up (2014) Ellen Langer Mindfulness: Choice and Control in Everyday Life (1989) Lao-Tzu Tao-te Ching (The Way of Power) Maxwell Maltz Psycho-Cybernetics (1960) Abraham Maslow Motivation and Personality (1954) Thomas Moore Care of the Soul (1992) Joseph Murphy The Power of Your Subconscious Mind (1963) Norman Vincent Peale The Power of Positive Thinking (1952) M Scott Peck The Road Less Traveled (1990) Anthony Robbins Awaken The Giant Within (1991) Florence Scovell-Shinn The Game of Life and How To Play It (1923) Martin Seligman Learned Optimism (1991) Samuel Smiles Self-Help (1859) Pierre Teilhard de Chardin The Phenomenon of Man (1955) Henry David Thoreau Walden (1854) Marianne Williamson A Return To Love (1993) ~ Tom Butler-Bowdon, 50 Self-Help ,
134:reading ::: 50 Philosophy Classics: List of Books Covered: 1. Hannah Arendt - The Human Condition (1958) 2. Aristotle - Nicomachean Ethics (4th century BC) 3. AJ Ayer - Language, Truth and Logic (1936) 4. Julian Baggini - The Ego Trick (2011) 5. Jean Baudrillard - Simulacra and Simulation (1981) 6. Simone de Beauvoir - The Second Sex (1952) 7. Jeremy Bentham - Principles of Morals and Legislation (1789) 8. Henri Bergson - Creative Evolution (1911) 9. David Bohm - Wholeness and the Implicate Order (1980) 10. Noam Chomsky - Understanding Power (2002) 11. Cicero - On Duties (44 BC) 12. Confucius - Analects (5th century BC) 13. Rene Descartes - Meditations (1641) 14. Ralph Waldo Emerson - Fate (1860) 15. Epicurus - Letters (3rd century BC) 16. Michel Foucault - The Order of Things (1966) 17. Harry Frankfurt - On Bullshit (2005) 18. Sam Harris - Free Will (2012) 19. GWF Hegel - Phenomenology of Spirit (1803) 20. Martin Heidegger - Being and Time (1927) 21. Heraclitus - Fragments (6th century) 22. David Hume - An Enquiry Concerning Human Understanding (1748) 23. William James - Pragmatism (1904) 24. Daniel Kahneman - Thinking: Fast and Slow (2011) 25. Immanuel Kant - Critique of Pure Reason (1781) 26. Soren Kierkegaard - Fear and Trembling (1843) 27. Saul Kripke - Naming and Necessity (1972) 28. Thomas Kuhn - The Structure of Scientific Revolutions (1962) 29. Gottfried Wilhelm Leibniz - Theodicy (1710) 30. John Locke - An Essay Concerning Human Understanding (1690) 31. Marshall McLuhan - The Medium is the Massage (1967) 32. Niccolo Machiavelli - The Prince (1532) 33. John Stuart Mill - On Liberty (1859) 34. Michel de Montaigne - Essays (1580) 35. Iris Murdoch - The Sovereignty of Good (1970) 36. Friedrich Nietzsche - Beyond Good and Evil (1886) 37. Blaise Pascal - Pensees (1670) 38. Plato - The Republic (4th century BC) 39. Karl Popper - The Logic of Scientific Discovery (1934) 40. John Rawls - A Theory of Justice (1971) 41. Jean-Jacques Rousseau - The Social Contract (1762) 42. Bertrand Russell - The Conquest of Happiness (1920) 43. Michael Sandel - Justice (2009) 44. Jean Paul Sartre - Being and Nothingness (1943) 45. Arthur Schopenhauer - The World as Will and Representation (1818) 46. Peter Singer - The Life You Can Save (2009) 47. Baruch Spinoza - Ethics (1677) 48. Nassim Nicholas - Taleb The Black Swan (2007) 49. Ludwig Wittgenstein - Philosophical Investigations (1953) 50. Slavoj Zizek - Living In The End Times (2010) ~ Tom Butler-Bowdon, 50 Philosophy Classics ,
135:What is the difference between meditation and concentration? Meditation is a purely mental activity, it interests only the mental being. One can concentrate while meditating but this is a mental concentration; one can get a silence but it is a purely mental silence, and the other parts of the being are kept immobile and inactive so as not to disturb the meditation. You may pass twenty hours of the day in meditation and for the remaining four hours you will be an altogether ordinary man because only the mind has been occupied-the rest of the being, the vital and the physical, is kept under pressure so that it may not disturb. In meditation nothing is directly done for the other parts of the being. Certainly this indirect action can have an effect, but... I have known in my life people whose capacity for meditation was remarkable but who, when not in meditation, were quite ordinary men, even at times ill-natured people, who would become furious if their meditation was disturbed. For they had learnt to master only their mind, not the rest of their being. Concentration is a more active state. You may concentrate mentally, you may concentrate vitally, psychically, physically, and you may concentrate integrally. Concentration or the capacity to gather oneself at one point is more difficult than meditation. You may gather together one portion of your being or consciousness or you may gather together the whole of your consciousness or even fragments of it, that is, the concentration may be partial, total or integral, and in each case the result will be different. If you have the capacity to concentrate, your meditation will be more interesting and easieR But one can meditate without concentrating. Many follow a chain of ideas in their meditation - it is meditation, not concentration. Is it possible to distinguish the moment when one attains perfect concentration from the moment when, starting from this concentration, one opens oneself to the universal Energy? Yes. You concentrate on something or simply you gather yourself together as much as is possible for you and when you attain a kind of perfection in concentration, if you can sustain this perfection for a sufficiently long time, then a door opens and you pass beyond the limit of your ordinary consciousness-you enter into a deeper and higher knowledge. Or you go within. Then you may experience a kind of dazzling light, an inner wonder, a beatitude, a complete knowledge, a total silence. There are, of course, many possibilities but the phenomenon is always the same. To have this experience all depends upon your capacity to maintain your concentration sufficiently long at its highest point of perfection. ~ The Mother,
136:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established. This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
137:the process of unification, the perfecting our one's instrumental being, the help one needs to reach the goal ::: If we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavor. As you pursue this labor of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. ... It is therefore of capital importance to become conscious of its presence in us [the psychic being], to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it. In various times and places many methods have been prescribed for attaining this perfection and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realize. This discovery and realization should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think. ~ The Mother, On Education ,
138:How can one awaken his Yoga-shakti?It depends on this: when one thinks that it is the most important thing in his life. That's all.Some people sit in meditation, concentrate on the base of the vertebral column and want it very much to awake, but that's not enough. It is when truly it becomes the most important thing in one's life, when all the rest seems to have lost all taste, all interest, all importance, when one feels within that one is born for this, that one is here upon earth for this, and that it is the only thing that truly counts, then that's enough.One can concentrate on the different centres; but sometimes one concentrates for so long, with so much effort, and has no result. And then one day something shakes you, you feel that you are going to lose your footing, you have to cling on to something; then you cling within yourself to the idea of union with the Divine, the idea of the divine Presence, the idea of the transformation of the consciousness, and you aspire, you want, you try to organise your feelings, movements, impulses around this. And it comes.Some people have recommended all kinds of methods; probably these were methods which had succeeded in their case; but to tell the truth, one must find one's own method, it is only after having done the thing that one knows how it should be done, not before.If one knows it beforehand, one makes a mental construction and risks greatly living in his mental construction, which is an illusion; because when the mind builds certain conditions and then they are realised, there are many chances of there being mostly pure mental construction which is not the experience itself but its image. So for all these truly spiritual experiences I think it is wiser to have them before knowing them. If one knows them, one imitates them, one doesn't have them, one imagines oneself having them; whereas if one knows nothing - how things are and how they ought to happen, what should happen and how it will come about - if one knows nothing about all this, then by keeping very still and making a kind of inner sorting out within one's being, one can suddenly have the experience, and then later knows what one has had. It is over, and one knows how it has to be done when one has done it - afterwards. Like that it is sure.One may obviously make use of his imagination, imagine the Kundalini and try to pull it upwards. But one can also tell himself tales like this. I have had so many instances of people who described their experiences to me exactly as they are described in books, knowing all the words and putting down all the details, and then I asked them just a little question like that, casually: that if they had had the experience they should have known or felt a certain thing, and as this was not in the books, they could not answer. ~ The Mother, Questions And Answers 1955 211-212,
139:Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can be also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it. ... Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it and all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other ways. That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward and in the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head in only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental concentration is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the most desirable. ~ Sri Aurobindo, Letters On Yoga - II ,
140:3. Conditions internal and external that are most essential for meditation. There are no essential external conditions, but solitude and seculsion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc. The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc. If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several was of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill - this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence. It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. if it is too persistent, a steady rejection without strain or struggle is the one thing to be done. ~ Sri Aurobindo, Autobiographical Notes ,
141:DHARANANOW that we have learnt to observe the mind, so that we know how it works to some extent, and have begun to understand the elements of control, we may try the result of gathering together all the powers of the mind, and attempting to focus them on a single point. We know that it is fairly easy for the ordinary educated mind to think without much distraction on a subject in which it is much interested. We have the popular phrase, "revolving a thing in the mind"; and as long as the subject is sufficiently complex, as long as thoughts pass freely, there is no great difficulty. So long as a gyroscope is in motion, it remains motionless relatively to its support, and even resists attempts to distract it; when it stops it falls from that position. If the earth ceased to spin round the sun, it would at once fall into the sun. The moment then that the student takes a simple subject - or rather a simple object - and imagines it or visualizes it, he will find that it is not so much his creature as he supposed. Other thoughts will invade the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itself will begin to play all sorts of tricks. Suppose you have chosen a white cross. It will move its bar up and down, elongate the bar, turn the bar oblique, get its arms unequal, turn upside down, grow branches, get a crack around it or a figure upon it, change its shape altogether like an Amoeba, change its size and distance as a whole, change the degree of its illumination, and at the same time change its colour. It will get splotchy and blotchy, grow patterns, rise, fall, twist and turn; clouds will pass over its face. There is no conceivable change of which it is incapable. Not to mention its total disappearance, and replacement by something altogether different! Any one to whom this experience does not occur need not imagine that he is meditating. It shows merely that he is incapable of concentrating his mind in the very smallest degree. Perhaps a student may go for several days before discovering that he is not meditating. When he does, the obstinacy of the object will infuriate him; and it is only now that his real troubles will begin, only now that Will comes really into play, only now that his manhood is tested. If it were not for the Will-development which he got in the conquest of Asana, he would probably give up. As it is, the mere physical agony which he underwent is the veriest trifle compared with the horrible tedium of Dharana. For the first week it may seem rather amusing, and you may even imagine you are progressing; but as the practice teaches you what you are doing, you will apparently get worse and worse. Please understand that in doing this practice you are supposed to be seated in Asana, and to have note-book and pencil by your side, and a watch in front of you. You are not to practise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. In fact you will probably find that the whole of your willpower is not equal to keeping to a subject at all for so long as three minutes, or even apparently concentrating on it for so long as three seconds, or three-fifths of one second. By "keeping to it at all" is meant the mere attempt to keep to it. The mind becomes so fatigued, and the object so incredibly loathsome, that it is useless to continue for the time being. In Frater P.'s record we find that after daily practice for six months, meditations of four minutes and less are still being recorded. ~ Aleister Crowley, Liber ABA ,
142:Reading list (1972 edition)[edit]1. Homer - Iliad, Odyssey2. The Old Testament3. Aeschylus - Tragedies4. Sophocles - Tragedies5. Herodotus - Histories6. Euripides - Tragedies7. Thucydides - History of the Peloponnesian War8. Hippocrates - Medical Writings9. Aristophanes - Comedies10. Plato - Dialogues11. Aristotle - Works12. Epicurus - Letter to Herodotus; Letter to Menoecus13. Euclid - Elements14.Archimedes - Works15. Apollonius of Perga - Conic Sections16. Cicero - Works17. Lucretius - On the Nature of Things18. Virgil - Works19. Horace - Works20. Livy - History of Rome21. Ovid - Works22. Plutarch - Parallel Lives; Moralia23. Tacitus - Histories; Annals; Agricola Germania24. Nicomachus of Gerasa - Introduction to Arithmetic25. Epictetus - Discourses; Encheiridion26. Ptolemy - Almagest27. Lucian - Works28. Marcus Aurelius - Meditations29. Galen - On the Natural Faculties30. The New Testament31. Plotinus - The Enneads32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine33. The Song of Roland34. The Nibelungenlied35. The Saga of Burnt Njal36. St. Thomas Aquinas - Summa Theologica37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales39. Leonardo da Vinci - Notebooks40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy41. Desiderius Erasmus - The Praise of Folly42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres43. Thomas More - Utopia44. Martin Luther - Table Talk; Three Treatises45. François Rabelais - Gargantua and Pantagruel46. John Calvin - Institutes of the Christian Religion47. Michel de Montaigne - Essays48. William Gilbert - On the Loadstone and Magnetic Bodies49. Miguel de Cervantes - Don Quixote50. Edmund Spenser - Prothalamion; The Faerie Queene51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis52. William Shakespeare - Poetry and Plays53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals56. Thomas Hobbes - Leviathan57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy58. John Milton - Works59. Molière - Comedies60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises61. Christiaan Huygens - Treatise on Light62. Benedict de Spinoza - Ethics63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education64. Jean Baptiste Racine - Tragedies65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology67.Daniel Defoe - Robinson Crusoe68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal69. William Congreve - The Way of the World70. George Berkeley - Principles of Human Knowledge71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws73. Voltaire - Letters on the English; Candide; Philosophical Dictionary74. Henry Fielding - Joseph Andrews; Tom Jones75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets ~ Mortimer J Adler,
143:The true Mantra must come from within OR it must be given by a GuruNobody can give you the true mantra. It's not something that is given; it's something that wells up from within. It must spring from within all of a sudden, spontaneously, like a profound, intense need of your being - then it has power, because it's not something that comes from outside, it's your very own cry.I saw, in my case, that my mantra has the power of immortality; whatever happens, if it is uttered, it's the Supreme that has the upper hand, it's no longer the lower law. And the words are irrelevant, they may not have any meaning - to someone else, my mantra is meaningless, but to me it's full, packed with meaning. And effective, because it's my cry, the intense aspiration of my whole being.A mantra given by a guru is only the power to realize the experience of the discoverer of the mantra. The power is automatically there, because the sound contains the experience. I saw that once in Paris, at a time when I knew nothing of India, absolutely nothing, only the usual nonsense. I didn't even know what a mantra was. I had gone to a lecture given by some fellow who was supposed to have practiced "yoga" for a year in the Himalayas and recounted his experience (none too interesting, either). All at once, in the course of his lecture, he uttered the sound OM. And I saw the entire room suddenly fill with light, a golden, vibrating light.... I was probably the only one to notice it. I said to myself, "Well!" Then I didn't give it any more thought, I forgot about the story. But as it happened, the experience recurred in two or three different countries, with different people, and every time there was the sound OM, I would suddenly see the place fill with that same light. So I understood. That sound contains the vibration of thousands and thousands of years of spiritual aspiration - there is in it the entire aspiration of men towards the Supreme. And the power is automatically there, because the experience is there.It's the same with my mantra. When I wanted to translate the end of my mantra, "Glory to You, O Lord," into Sanskrit, I asked for Nolini's help. He brought his Sanskrit translation, and when he read it to me, I immediately saw that the power was there - not because Nolini put his power into it (!), God knows he had no intention of "giving" me a mantra! But the power was there because my experience was there. We made a few adjustments and modifications, and that's the japa I do now - I do it all the time, while sleeping, while walking, while eating, while working, all the time.[[Mother later clarified: "'Glory to You, O Lord' isn't MY mantra, it's something I ADDED to it - my mantra is something else altogether, that's not it. When I say that my mantra has the power of immortality, I mean the other, the one I don't speak of! I have never given the words.... You see, at the end of my walk, a kind of enthusiasm rises, and with that enthusiasm, the 'Glory to You' came to me, but it's part of the prayer I had written in Prayers and Meditations: 'Glory to You, O Lord, all-triumphant Supreme' etc. (it's a long prayer). It came back suddenly, and as it came back spontaneously, I kept it. Moreover, when Sri Aurobindo read this prayer in Prayers and Meditations, he told me it was very strong. So I added this phrase as a kind of tail to my japa. But 'Glory to You, O Lord' isn't my spontaneous mantra - it came spontaneously, but it was something written very long ago. The two things are different."And that's how a mantra has life: when it wells up all the time, spontaneously, like the cry of your being - there is no need of effort or concentration: it's your natural cry. Then it has full power, it is alive. It must well up from within.... No guru can give you that. ~ The Mother, Agenda May 11 1963,
144:::: As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing Descent finds a being, a nature prepared and conditioned for its complete rule and its all-encompassing presence. But if the equality and the psychic light and will are already there, then this process, though it cannot be dispensed with, can still be much lightened and facilitated: it will be rid of its worst dangers; an inner calm, happiness, confidence will support the steps through all the difficulties and trials of the transformation and the growing Force profiting by the full assent of the nature will rapidly diminish and eliminate the power of the opposing forces. A sure guidance and protection will be present throughout, sometimes standing in front, sometimes working behind the veil, and the power of the end will be already there even in the beginning and in the long middle stages of the great endeavour. For at all times the seeker will be aware of the Divine Guide and Protector or the working of the supreme Mother-Force; he will know that all is done for the best, the progress assured, the victory inevitable. In either case the process is the same and unavoidable, a taking up of the whole nature, of the whole life, of the internal and of the external, to reveal and handle and transform its forces and their movements under the pressure of a diviner Life from above, until all here has been possessed by greater spiritual powers and made an instrumentation of a spiritual action and a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
145:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being. This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga. A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation. Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Integral Knowledge,
146:GURU YOGA Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the masteR By continually strengthening our devotion, we come to the place of pure devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master. What is the true master? It is the formless, fundamental nature of mind, the primordial awareness of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further strengthen devotion and help us stay directed toward practice and the generation of positive qualities. In the Bon tradition, we often visualize either Tapihritsa* as the master, or the Buddha ShenlaOdker*, who represents the union of all the masters. If you are already a practitioner, you may have another deity to visualize, like Guru Rinpoche or a yidam or dakini. While it is important to work with a lineage with which you have a connection, you should understand that the master you visualize is the embodiment of all the masters with whom you are connected, all the teachers with whom you have studied, all the deities to whom you have commitments. The master in guru yoga is not just one individual, but the essence of enlightenment, the primordial awareness that is your true nature. The master is also the teacher from whom you receive the teachings. In the Tibetan tradition, we say the master is more important than the Buddha. Why? Because the master is the immediate messenger of the teachings, the one who brings the Buddha's wisdom to the student. Without the master we could not find our way to the Buddha. So we should feel as much devotion to the master as we would to the Buddha if the Buddha suddenly appeared in front of us. Guru yoga is not just about generating some feeling toward a visualized image. It is done to find the fundamental mind in yourself that is the same as the fundamental mind of all your teachers, and of all the Buddhas and realized beings that have ever lived. When you merge with the guru, you merge with your pristine true nature, which is the real guide and masteR But this should not be an abstract practice. When you do guru yoga, try to feel such intense devotion that the hair stands upon your neck, tears start down your face, and your heart opens and fills with great love. Let yourself merge in union with the guru's mind, which is your enlightened Buddha-nature. This is the way to practice guru yoga. The Practice After the nine breaths, still seated in meditation posture, visualize the master above and in front of you. This should not be a flat, two dimensional picture-let a real being exist there, in three dimensions, made of light, pure, and with a strong presence that affects the feeling in your body,your energy, and your mind. Generate strong devotion and reflect on the great gift of the teachings and the tremendous good fortune you enjoy in having made a connection to them. Offer a sincere prayer, asking that your negativities and obscurations be removed, that your positive qualities develop, and that you accomplish dream yoga. Then imagine receiving blessings from the master in the form of three colored lights that stream from his or her three wisdom doors- of body, speech, and mind-into yours. The lights should be transmitted in the following sequence: White light streams from the master's brow chakra into yours, purifying and relaxing your entire body and physical dimension. Then red light streams from the master's throat chakra into yours, purifying and relaxing your energetic dimension. Finally, blue light streams from the master's heart chakra into yours, purifying and relaxing your mind. When the lights enter your body, feel them. Let your body, energy, and mind relax, suffused inwisdom light. Use your imagination to make the blessing real in your full experience, in your body and energy as well as in the images in your mind. After receiving the blessing, imagine the master dissolving into light that enters your heart and resides there as your innermost essence. Imagine that you dissolve into that light, and remain inpure awareness, rigpa. There are more elaborate instructions for guru yoga that can involve prostrations, offerings, gestures, mantras, and more complicated visualizations, but the essence of the practice is mingling your mind with the mind of the master, which is pure, non-dual awareness. Guru yoga can be done any time during the day; the more often the better. Many masters say that of all the practices it is guru yoga that is the most important. It confers the blessings of the lineage and can open and soften the heart and quiet the unruly mind. To completely accomplish guru yoga is to accomplish the path. ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep ,
147:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice. It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine. Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover. Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute. It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
148:How to MeditateDeep meditation is a mental procedure that utilizes the nature of the mind to systematically bring the mind to rest. If the mind is given the opportunity, it will go to rest with no effort. That is how the mind works.Indeed, effort is opposed to the natural process of deep meditation. The mind always seeks the path of least resistance to express itself. Most of the time this is by making more and more thoughts. But it is also possible to create a situation in the mind that turns the path of least resistance into one leading to fewer and fewer thoughts. And, very soon, no thoughts at all. This is done by using a particular thought in a particular way. The thought is called a mantra.For our practice of deep meditation, we will use the thought - I AM. This will be our mantra.It is for the sound that we will use I AM, not for the meaning of it.The meaning has an obvious significance in English, and I AM has a religious meaning in the English Bible as well. But we will not use I AM for the meaning - only for the sound. We can also spell it AYAM. No meaning there, is there? Only the sound. That is what we want. If your first language is not English, you may spell the sound phonetically in your own language if you wish. No matter how we spell it, it will be the same sound. The power of the sound ...I AM... is great when thought inside. But only if we use a particular procedure. Knowing this procedure is the key to successful meditation. It is very simple. So simple that we will devote many pages here to discussing how to keep it simple, because we all have a tendency to make things more complicated. Maintaining simplicity is the key to right meditation.Here is the procedure of deep meditation: While sitting comfortably with eyes closed, we'll just relax. We will notice thoughts, streams of thoughts. That is fine. We just let them go by without minding them. After about a minute, we gently introduce the mantra, ...I AM...We think the mantra in a repetition very easily inside. The speed of repetition may vary, and we do not mind it. We do not intone the mantra out loud. We do not deliberately locate the mantra in any particular part of the body. Whenever we realize we are not thinking the mantra inside anymore, we come back to it easily. This may happen many times in a sitting, or only once or twice. It doesn't matter. We follow this procedure of easily coming back to the mantra when we realize we are off it for the predetermined time of our meditation session. That's it.Very simple.Typically, the way we will find ourselves off the mantra will be in a stream of other thoughts. This is normal. The mind is a thought machine, remember? Making thoughts is what it does. But, if we are meditating, as soon as we realize we are off into a stream of thoughts, no matter how mundane or profound, we just easily go back to the mantra.Like that. We don't make a struggle of it. The idea is not that we have to be on the mantra all the time. That is not the objective. The objective is to easily go back to it when we realize we are off it. We just favor the mantra with our attention when we notice we are not thinking it. If we are back into a stream of other thoughts five seconds later, we don't try and force the thoughts out. Thoughts are a normal part of the deep meditation process. We just ease back to the mantra again. We favor it.Deep meditation is a going toward, not a pushing away from. We do that every single time with the mantra when we realize we are off it - just easily favoring it. It is a gentle persuasion. No struggle. No fuss. No iron willpower or mental heroics are necessary for this practice. All such efforts are away from the simplicity of deep meditation and will reduce its effectiveness.As we do this simple process of deep meditation, we will at some point notice a change in the character of our inner experience. The mantra may become very refined and fuzzy. This is normal. It is perfectly all right to think the mantra in a very refined and fuzzy way if this is the easiest. It should always be easy - never a struggle. Other times, we may lose track of where we are for a while, having no mantra, or stream of thoughts either. This is fine too. When we realize we have been off somewhere, we just ease back to the mantra again. If we have been very settled with the mantra being barely recognizable, we can go back to that fuzzy level of it, if it is the easiest. As the mantra refines, we are riding it inward with our attention to progressively deeper levels of inner silence in the mind. So it is normal for the mantra to become very faint and fuzzy. We cannot force this to happen. It will happen naturally as our nervous system goes through its many cycles ofinner purification stimulated by deep meditation. When the mantra refines, we just go with it. And when the mantra does not refine, we just be with it at whatever level is easy. No struggle. There is no objective to attain, except to continue the simple procedure we are describing here.When and Where to MeditateHow long and how often do we meditate? For most people, twenty minutes is the best duration for a meditation session. It is done twice per day, once before the morning meal and day's activity, and then again before the evening meal and evening's activity.Try to avoid meditating right after eating or right before bed.Before meal and activity is the ideal time. It will be most effective and refreshing then. Deep meditation is a preparation for activity, and our results over time will be best if we are active between our meditation sessions. Also, meditation is not a substitute for sleep. The ideal situation is a good balance between meditation, daily activity and normal sleep at night. If we do this, our inner experience will grow naturally over time, and our outer life will become enriched by our growing inner silence.A word on how to sit in meditation: The first priority is comfort. It is not desirable to sit in a way that distracts us from the easy procedure of meditation. So sitting in a comfortable chair with back support is a good way to meditate. Later on, or if we are already familiar, there can be an advantage to sitting with legs crossed, also with back support. But always with comfort and least distraction being the priority. If, for whatever reason, crossed legs are not feasible for us, we will do just fine meditating in our comfortable chair. There will be no loss of the benefits.Due to commitments we may have, the ideal routine of meditation sessions will not always be possible. That is okay. Do the best you can and do not stress over it. Due to circumstances beyond our control, sometimes the only time we will have to meditate will be right after a meal, or even later in the evening near bedtime. If meditating at these times causes a little disruption in our system, we will know it soon enough and make the necessary adjustments. The main thing is that we do our best to do two meditations every day, even if it is only a short session between our commitments. Later on, we will look at the options we have to make adjustments to address varying outer circumstances, as well as inner experiences that can come up.Before we go on, you should try a meditation. Find a comfortable place to sit where you are not likely to be interrupted and do a short meditation, say ten minutes, and see how it goes. It is a toe in the water.Make sure to take a couple of minutes at the end sitting easily without doing the procedure of meditation. Then open your eyes slowly. Then read on here.As you will see, the simple procedure of deep meditation and it's resulting experiences will raise some questions. We will cover many of them here.So, now we will move into the practical aspects of deep meditation - your own experiences and initial symptoms of the growth of your own inner silence. ~ Yogani, Deep Meditation ,
149:The Science of Living To know oneself and to control oneself AN AIMLESS life is always a miserable life. Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life. Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others. But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself. To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour. As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it. In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think. To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea. Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness. There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill. Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness. Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us. In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist. When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony. Bulletin, November 1950 ~ The Mother, On Education ,
150:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step. But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort. Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection. You know, before writing Savitri Sri Aurobindo said to me, WIKI am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: WIKI have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages. In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything. It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM. My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga. All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind. These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness. And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed. And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen. My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal. Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967 ~ The Mother, Sweet Mother The Mother to Mona Sarkar,

*** NEWFULLDB 2.4M ***

1:Meditation helps. ~ Isabel Allende,
2:Mindfulness Meditation ~ Russ Harris,
3:Meditation is culture. ~ Benjamin Disraeli,
4:Sleep is the best meditation. ~ Dalai Lama,
5:Meditation has changed my life ~ Hugh Jackman,
6:Meditation is waiting on God. ~ Mahatma Gandhi,
7:Mind only thinks, meditation lives. ~ Rajneesh,
8:My workout is my meditation. ~ Kyle MacLachlan,
9:Don't preach about meditation. ~ Frederick Lenz,
10:Movement for me is meditation. ~ Conor McGregor,
11:COOKING WAS a form of meditation ~ John Sandford,
12:You cannot fail at meditation. ~ Sharon Salzberg,
13:For me, painting is like meditation. ~ Janet Fish,
14:"Serenity" is the flavor of meditation. ~ Rajneesh,
15:Meditation is mind’s vacation! ~ Mehmet Murat ildan,
16:Meditation is not about doing something ~ Joko Beck,
17:Online life is about premeditation. ~ Sherry Turkle,
18:Real Buddhism is about meditation. ~ Frederick Lenz,
19:Marcus Aurelius’s Meditations. It ~ Bernard Cornwell,
20:Regular meditation opens the avenues of ~ Sivananda,
21:Without meditation, Id probably be dead. ~ Mike Love,
22:Group meditation according to Jon Kabat ~ Howard Zinn,
23:Meditation is your true nature. ~ Sri Ramana Maharshi,
24:Meditation stops the sound-loving mind. ~ Sri Chinmoy,
25:Movement is meditation. Move to win. ~ Conor McGregor,
26:You can't fight evil with meditation. ~ Richelle Mead,
27:Meditation is not a technique to master; ~ Adyashanti,
28:Meditation speaks. It speaks in silence. ~ Sri Chinmoy,
29:1. Running with the Mind of Meditation ~ Sakyong Mipham,
30:In maiden meditation, fancy free. ~ William Shakespeare,
31:Meditation is a doorway to the soul. ~ James Van Praagh,
32:Meditation is a dress rehearsal for death. ~ Adyashanti,
33:Meditation is bringing the mind home. ~ Sogyal Rinpoche,
34:Pain is what gives rise to meditation ~ Haruki Murakami,
35:The greatest meditation is a mind that lets go. ~ Atisa,
36:Meditation changes your character. ~ Henepola Gunaratana,
37:Meditation is the journey to happiness. ~ Frederick Lenz,
38:Meditation is massage for the mind. ~ Mokokoma Mokhonoana,
39:Meditation is the action of silence. ~ Jiddu Krishnamurti,
40:Peak performance is meditation in motion. ~ Greg Louganis,
41:The flowering of love is meditation. ~ Jiddu Krishnamurti,
42:Meditation is listening to the divine within ~ Edgar Cayce,
43:Meditation results in marvels. ~ Tirumalai Krishnamacharya,
44:The act of meditation is being spacious. ~ Sogyal Rinpoche,
45:Make your life a prayer. Live your meditation. ~ Reba Riley,
46:Meditation and water are wedded for ever. ~ Herman Melville,
47:Meditation is a tool to shake yourself awake. ~ Geneen Roth,
48:Not abandoning obscurations to meditation ~ Ch gyam Trungpa,
49:Sitting meditation begins with good posture. ~ Pema Ch dr n,
50:This listening is the art of meditation, ~ Joel S Goldsmith,
51:Meditation can change the flavor of the season. ~ Tara Brach,
52:Meditation is the nourishment for flowering. ~ Jaggi Vasudev,
53:Meditation means ultimate freedom within you. ~ Jaggi Vasudev,
54:Meditation raises the question: Who are we really? ~ Ram Dass,
55:No meditation, no life.
Know meditation, know life. ~ Osho,
56:Solve all your problems through meditation. ~ Lahiri Mahasaya,
57:The ultimate meditation is: surrender to reality. ~ Rajneesh,
58:Use #‎ meditation as a tool to get quiet. ~ Sonia Choquette,
59:Working out, for me, is sort of a meditation. ~ Nicole Eggert,
60:For in meditation, debate has no place. ~ Alcoholics Anonymous,
61:Happiness is found principally in meditation. ~ Frederick Lenz,
62:In deep meditation we see nothing but purity. ~ Frederick Lenz,
63:Meditation creates more time than it takes. ~ Peter McWilliams,
64:Meditation is a huge part of my life. And prayer. ~ A J McLean,
65:Meditation is a science, not a superstition. Meditation ~ Osho,
66:No meditation, no life. Know meditation, know life. ~ Rajneesh,
67:People think meditation is a huge undertaking. ~ Deepak Chopra,
68:Relax and your meditation will be easy. ~ Sri Ramana Maharishi,
69:Sow love, reap peace. Sow meditation, reap wisdom. ~ Sivananda,
70:Meditation is a flower, and compassion is its fragrance. ~ Osho,
71:Meditation is a way of being, not a technique. ~ Jon Kabat Zinn,
72:Meditation is experiencing the self in million ways. ~ Amit Ray,
73:Meditation... never leave the body without it! ~ Frederick Lenz,
74:meditation vs prayer = listening vs talking ~ Elizabeth Gilbert,
75:The real meditation is how you live your life. ~ Jon Kabat Zinn,
76:Virtue by premeditation isn't worth much. ~ Georg C Lichtenberg,
77:Meditation applies the brakes to the mind. ~ Sri Ramana Maharshi,
78:Truth is the offspring of silence and meditation. ~ Isaac Newton,
79:When you sit in meditation, feel the joy in your soul. ~ Ma Jaya,
80:Love is the highest form of meditation. ~ Eric Micha el Leventhal,
81:Meditation helps you do less and accomplish more. ~ Deepak Chopra,
82:One conscious breathe in and out is a meditation. ~ Eckhart Tolle,
83:Playing 'Tetris' for 15 minutes is like meditation. ~ Ezra Koenig,
84:A mind in the present moment is meditation. ~ Sri Sri Ravi Shankar,
85:Meditation essentially means having a great time. ~ Frederick Lenz,
86:Meditation is a flower and compassion is its fragrance. ~ Rajneesh,
87:Meditation is all about the pursuit of nothingness. ~ Hugh Jackman,
88:Meditation is like an oven that forces the truth out. ~ Adyashanti,
89:Meditation is the quickest path to enlightenment. ~ Frederick Lenz,
90:Those who miss meditation miss the whole dance of life. ~ Rajneesh,
91:Any action in which you can be total becomes meditation. ~ Rajneesh,
92:A soft woman
is simply a wolf
caught in meditation. ~ Pavana,
93:Every teacher of Transcendental Meditation is a hero. ~ David Lynch,
94:Meditation is a kind of grooving with the eternal now. ~ Alan Watts,
95:Meditation is THE fundamental practice of the Quest. ~ Paul Brunton,
96:I no longer teach meditation, only software design. ~ Frederick Lenz,
97:I think we should do meditation and yoga at work. ~ Mark T Bertolini,
98:Meditation has really helped with keeping my center. ~ Nikki DeLoach,
99:Meditation is enough. Everything else follows on its own. ~ Rajneesh,
100:Once you have tasted meditation, it is impossible for you ~ Rajneesh,
101:Prayers and Meditations ~ The Mother ஸ்ரீ அன்னையின் பிரார்த்தனைகளும்,
102:The only bad meditation is when you don't meditate. ~ Frederick Lenz,
103:Meditation is perhaps the master key for all our problems. ~ Rajneesh,
104:Meditation is the golden key to all the mysteries of life. ~ Rajneesh,
105:Meditation means to awaken new dimensions within you. ~ Jaggi Vasudev,
106:meditation must follow hearing and precede prayer. ~ Donald S Whitney,
107:To me a man of meditation is bound to be immensely loving. ~ Rajneesh,
108:Meditation If prayer is speaking, meditating is listening. ~ Kyle Gray,
109:meditations as here offered, and when we think we have ~ Andrew Murray,
110:Prayers and Meditations ~ The Mother - ஸ்ரீ அன்னையின் பிரார்த்தனைகளும்,
111:The getting lost and recovering - that is the meditation. ~ Dan Harris,
112:The goal of meditation is awareness, not relaxation. ~ Eknath Easwaran,
113:The greatest help to spiritual life is meditation. ~ Swami Vivekananda,
114:Transcendental Meditation gives me an island of calm ~ Paul McCartney,
115:You enter meditation to enjoy the experience of meditation. ~ Amit Ray,
116:Everything can be used as an invitation to meditation ~ Sogyal Rinpoche,
117:I hope the fans will take up meditation instead of drugs. ~ Ringo Starr,
118:Integrated meditation practice is like a healthy diet ~ B Alan Wallace,
119:meditation “a reboot for your brain and your soul. ~ Arianna Huffington,
120:Meditation is not growth of the ego, it is death of the ego. ~ Rajneesh,
121:Meditation is the artwork of awakening the divine within you ~ Amit Ray,
122:Meditation is the best means of elongating life ~ Maharishi Mahesh Yogi,
123:Meditation is the delicate art of doing nothing. ~ Sri Sri Ravi Shankar,
124:Training attention through meditation opens our eyes. ~ Sharon Salzberg,
125:YOU ARE THE ONLY FLOWER OF MEDITATION IN THE WILDERNESS. ~ Blake Crouch,
126:All of life is a meditation, most of it unintentional. ~ Joseph Campbell,
127:However you try to define meditation, it’s not that. ~ Swami Brahmananda,
128:In meditation we can watch the itch instead of scratching it. ~ Ram Dass,
129:Meditation is nothing but taking a mental shower. ~ Harbhajan Singh Yogi,
130:Meditation is the way we realize the nature of the mind. ~ Thubten Yeshe,
131:My whole teaching consists of two words, meditation and love. ~ Rajneesh,
132:Someone once said that life is a meditation on death. I ~ Peter Grainger,
133:Simple ideas become obsessions, almost like a meditation. ~ Mary Heilmann,
134:Smiling is one of the highest forms of meditation. ~ Mata Amritanandamayi,
135:To be here and now, you have to be in meditation, beyond mind. ~ Rajneesh,
136:Cats know everything there is to know about meditation. ~ Veronique Vienne,
137:Meditation is simply getting to know your mind. ~ Dzogchen Ponlop Rinpoche,
138:Meditation is wondering. It is both wondering and wonder. ~ Frederick Lenz,
139:The thing about meditation is: you become more and more you. ~ David Lynch,
140:True meditation is letting go of manipulating our experience. ~ Adyashanti,
141:We do not depend upon any external help in meditation. ~ Swami Vivekananda,
142:Zen is the purest of meditations: just sit silently, doing nothing. ~ Osho,
143:The purpose of meditation is personal transformation. ~ Henepola Gunaratana,
144:Daily meditation has been shown to cure insomnia in rats. ~ Ottessa Moshfegh,
145:every one knows, meditation and water are wedded for ever. ~ Herman Melville,
146:Holy meditation helps to burn out all mental impurities. ~ Swami Vivekananda,
147:I don't do meditation. That's not for me. It's not my thing. ~ Caroline Myss,
148:In meditation, silently and serenely, all words are transcended. ~ Sheng yen,
149:Meditation is a totally nonviolent, nonaggressive occupation. ~ Pema Ch dr n,
150:Meditation is silence. Silence is God In His Infinity's Smile. ~ Sri Chinmoy,
151:Meditation is the way to secure your future without struggle. ~ Bill Winston,
152:Captain, your fecal aroma is disturbing our meditation.” “I ~ Lindsay Buroker,
153:Each meditation should last hours - three, four, six hours. ~ Samael Aun Weor,
154:Labor, but slight not meditation; meditate, but slight not labor. ~ Confucius,
155:Meditation is a way to take us to a deeper level of awareness. ~ Tenzin Palmo,
156:Meditation works in many layers. It works in our genes, in our DNA ~ Amit Ray,
157:Nobody matures past his or her need for prayer and meditation. ~ Andy Stanley,
158:Meditation betters not only the mind but also the brain. ~ Mokokoma Mokhonoana,
159:Meditation is the process of understanding your own mind. ~ Jiddu Krishnamurti,
160:Mindfulness has been called the heart of Buddhist meditation. ~ Jon Kabat Zinn,
161:Through prayer we speak to God. In meditation, God speaks to us. ~ Edgar Cayce,
162:Want to get more done? Keep meditation #1 on your to-do list. ~ Waylon H Lewis,
163:Every time you have a chance, go within and do your meditation. ~ Dharma Mittra,
164:I believe there is a time for meditation in cathedrals of our own. ~ Billy Joel,
165:Illiness could be considered a Western form of meditation. ~ Rachel Naomi Remen,
166:In dwelling, be close to the land. In meditation, go deep in the heart. ~ Laozi,
167:Meditation is a skilful letting go: gently but with resolution. ~ Ajahn Sumedho,
168:Meditation means to go beyond the limitations of body and mind. ~ Jaggi Vasudev,
169:Prayer is asking for guidance. Meditation is listening to it. ~ Sonia Choquette,
170:Through Transcendental Meditation, the human brain can ~ Maharishi Mahesh Yogi,
171:I discovered the secret of the sea in meditation upon a dewdrop. ~ Khalil Gibran,
172:Meditation is a balancing act between attention and relaxation. ~ B Alan Wallace,
173:Meditation is a skillful letting go: gently but with resolution. ~ Ajahn Sumedho,
174:Meditation is evolution's strategy to bring out our full potential. ~ Tara Brach,
175:The world can come to a harmony if meditation is spread far and wide. ~ Rajneesh,
176:I love fishing. It's transcendental meditation with a punchline. ~ Billy Connolly,
177:In our prayer and meditation we hope for fulfilling ordinary life. ~ Thomas Moore,
178:Meditation is humility - the absence of thought, doubt, and ego. ~ Frederick Lenz,
179:Meditation is my soul's soundless conversation with my inner pilot. ~ Sri Chinmoy,
180:No amount of prayer or meditation can do what helping others can do. ~ Meher Baba,
181:There is actually a genetic signature associated with meditation. ~ Deepak Chopra,
182:this meditation practice is as helpful for you as it has been for me. ~ Anonymous,
183:With meditation I found a ledge above the waterfall of my thoughts. ~ Mary Pipher,
184:Daydreaming with pencil and paper is a respectable form of meditation. ~ John Howe,
185:Every path, every street in the world is your walking meditation path. ~ Nhat Hanh,
186:I actually really do meditation and then I spend my morning reading. ~ Jen Kirkman,
187:In meditation, whatever happens is bound to be expressed in creativity. ~ Rajneesh,
188:"Meditation is a skillful letting go: gently but with resolution." ~ Ajahn Sumedho,
189:Meditation is to understand that one breath, which connects all beings. ~ Amit Ray,
190:Vigilant and absorbed in meditation One attains abundant happiness. ~ Gil Fronsdal,
191:An essay is an impulsive meditation, not science reporting. ~ Nassim Nicholas Taleb,
192:In meditation we are continuously discovering who and what we are. ~ Sakyong Mipham,
193:Meditation is not evasion; it is a serene encounter with reality. ~ Thich Nhat Hanh,
194:meditation isn’t about getting rid of thoughts—you’ll think forever. ~ Pema Ch dr n,
195:Meditation is to leave the noise and to meet with the silence. ~ Mehmet Murat ildan,
196:Yes, as everyone knows, meditation and water are wedded for ever. ~ Herman Melville,
197:Let go, and move closer to existence in silence and peace, in meditation. ~ Rajneesh,
198:Meditation is listening the inner song. The song of Love, Peace and Light ~ Amit Ray,
199:Meditation will drop all the masks. It is a search for the original face. ~ Rajneesh,
200:Om is the pointed piece and Dhyâna (meditation) is the friction. ~ Swami Vivekananda,
201:Sought through prayer and meditation to improve our conscious ~ Alcoholics Anonymous,
202:True religion is not a meditation on death, but a meditation on life. ~ Ga tan Soucy,
203:Within the stillness of meditation we see the unreality of thought. ~ Jack Kornfield,
204:Yes, as every one knows, meditation and water are wedded for ever. ~ Herman Melville,
205:I call myself a meditation teacher rather than a spiritual teacher. ~ Sharon Salzberg,
206:Meditation is a half-way house between thinking and contemplating. ~ Evelyn Underhill,
207:Meditation is a way for nourishing and blossoming the divinity within you. ~ Amit Ray,
208:Meditation is a way to be narcissistic without hurting anyone ~ Nassim Nicholas Taleb,
209:Meditation is essential because meditation opens the mind to itself. ~ Frederick Lenz,
210:Meditation is offering your genuine presence to yourself in every moment. ~ Nhat Hanh,
211:Meditation is the art removing the weeds from the garden of possibilities. ~ Amit Ray,
212:Meditation practice is also a kind of food because it nourishes us. ~ Thich Nhat Hanh,
213:"Meditation. There is nothing to do. It is about undoing." ~ Dzogchen Ponlop Rinpoche,
214:Nothing impresses me any more, save and except my own deep meditations. ~ Sri Chinmoy,
215:Our life is what our thoughts make it. —Marcus Aurelius, Meditations ~ Ellen J Langer,
216:Prayer and meditation help us affirm that our Higher Power cares for ~ Melody Beattie,
217:You want a love which is born out of meditation, not born out of the mind. ~ Rajneesh,
218:Meditation is realizing and expanding your inner beauty in every direction. ~ Amit Ray,
219:Meditation is simply about being yourself and know about who that is. ~ Jon Kabat Zinn,
220:Meditation is the way to individuality. It makes you a light unto yourself. ~ Rajneesh,
221:Our life is what our thoughts make it.” —Marcus Aurelius, Meditations ~ Susan Meissner,
222:Photography is an immediate reaction, drawing is a meditation. ~ Henri Cartier Bresson,
223:Change only takes place through action, not through meditation and prayer. ~ Dalai Lama,
224:Meditation has been defined as the cessation of active eternal thought. ~ H P Blavatsky,
225:Meditation means the recognition or the discovery of one's own true self. ~ Sri Chinmoy,
226:perhaps there's no sharper spur to meditation than answered prayer. ~ Hortense Calisher,
227:The whole life of a philosopher is the meditation of his death. ~ Marcus Tullius Cicero,
228:Meditation makes the entire nervous system go into a field of coherence. ~ Deepak Chopra,
229:Yes, as every one knows, meditation and water are wedded for ever. But ~ Herman Melville,
230:Crying to God for five minutes is equal to one hour of meditation. ~ Mata Amritanandamayi,
231:If you learn nothing else from meditation, you will learn patience. ~ Henepola Gunaratana,
232:Meditation is the art of using one kind of energy to transform another. ~ Thich Nhat Hanh,
233:Meditation is very important to me. I feel off-balance when I skip a day. ~ Melissa Rauch,
234:Prayer and meditation help us affirm that our Higher Power cares for us. ~ Melody Beattie,
235:The most effective way to live in the flow of the timeless is meditation. ~ Deepak Chopra,
236:There are techniques of Buddhism, such as meditation, that anyone can adopt. ~ Dalai Lama,
237:Any daily activity can be used as an opportunity for meditation. ~ Yongey Mingyur Rinpoche,
238:Buddhist mindfulness meditation called vipassana, which means “to see clearly ~ Tara Brach,
239:Dhyana or meditation, means to be beyond the limitations of your body and mind. ~ Sadhguru,
240:Every blow of his sword carries with it centuries of wisdom and meditation. ~ Paulo Coelho,
241:Forget the dancer, the center of the ego; become the dance. That is meditation. ~ Rajneesh,
242:I got really involved in science research and the science of meditation. ~ Matthieu Ricard,
243:Meditation is just gently coming back again and again to what's right here. ~ Pema Ch dr n,
244:"Meditation is not a means to an end. It is both the means and the end." ~ J. Krishnamurti,
245:Surely the principles of Christianity lead to action as well as meditation. ~ William Pitt,
246:This is to be a landscape meditation about America’s place in the world. ~ Robert D Kaplan,
247:Why is meditation essential? By meditating we take our garbage out. ~ Harbhajan Singh Yogi,
248:Creativity means enjoying any work as meditation; doing any work with deep love. ~ Rajneesh,
249:Meditation is not a means to an end. It is both the means and the end. ~ Jiddu Krishnamurti,
250:Meditation is offering your genuine presence to yourself in every moment. ~ Thich Nhat Hanh,
251:Remember, meditation cannot be result-oriented; you simply meditate, that's all. ~ Rajneesh,
252:This mournful and restless sound was a fit accompaniment to my meditations. ~ Joseph Conrad,
253:Through the study of books one seeks God; by meditation one finds him. ~ Pio of Pietrelcina,
254:A little rest and meditation often saves a lot of riding over rough country. ~ Louis L Amour,
255:Beloved Renegade is a meditation on Walt Whitman, on tenderness, on dying. ~ Robert Gottlieb,
256:First, meditation, and then out of meditation comes creativity of its own accord. ~ Rajneesh,
257:In deep meditation the flow of concentration is continuous like the flow of oil. ~ Patanjali,
258:I start my day with a mind, body, soul practice - yoga, pilates or meditation. ~ Donna Karan,
259:Meditation is just simple brain exercise. I exercise and this made sense to me. ~ Dan Harris,
260:Meditation means to be constantly extricating yourself from the clinging of mind. ~ Ram Dass,
261:Meditation trains the mind the way physical exercise strengthens the body. ~ Sharon Salzberg,
262:Meditation utilises concentration in its highest form. Concentration ~ Paramahansa Yogananda,
263:Mind is madness. Only when you go beyond the mind, there will be meditation. ~ Jaggi Vasudev,
264:Real Martial Arts is Mathematics, Physics, Poetry; Meditation in Action ~ Soke Behzad Ahmadi,
265:The first recipe for happiness is: avoid too lengthy meditation on the past. ~ Andre Maurois,
266:Don't worry. These poses have nothing to do with meditation or enlightenment. ~ Dharma Mittra,
267:Happily, the benefits of training in meditation arrive long before mastery does. ~ Sam Harris,
268:If we practice walking meditation, we walk just for walking, not to arrive. ~ Thich Nhat Hanh,
269:Meditation in action is endlessly more important than meditation in stillness. ~ Hakuin Ekaku,
270:Meditation is experiencing the life not just from the surface but from the source. ~ Amit Ray,
271:Meditation is one of the ways in which the spiritual man keeps himself awake. ~ Thomas Merton,
272:This is the central principle of meditation: we become what we meditate on. ~ Eknath Easwaran,
273:To be choiceless is to be in meditation. To be choiceless is to enter the eternal. ~ Rajneesh,
274:Vipassana meditation is not an intellectual journey but an experiential awakening. ~ Amit Ray,
275:We tend to think of meditation in only one way. But life itself is a meditation. ~ Raul Julia,
276:What we learn in meditation, we can apply to all other realms of our lives. ~ Sharon Salzberg,
277:Even now when I am answering a question I am at the height of my own meditation. ~ Sri Chinmoy,
278:heart rate variability (HRV) training, meditation, and a number of deep work ~ Timothy Ferriss,
279:I don't have a routine, but I have used meditation to just decompress and focus. ~ Mike Colter,
280:I think meditation has been the single biggest reason for whatever success Ive had ~ Ray Dalio,
281:Meditation is a means to discover all the glories of the ocean of mind ~ Maharishi Mahesh Yogi,
282:Meditation is not an escape from life... but preparation for really being in life. ~ Nhat Hanh,
283:meditation was now increasingly being viewed as a software upgrade for the brain. ~ Dan Harris,
284:Prayer is talking to God. Meditation is letting God talk to you.” —Yogi Bhajan ~ Maria Shriver,
285:I always try meditation. Meditation means always keeping one mind, not-moving mind. ~ Seungsahn,
286:In meditation you are not unconscious, you are conscious - more conscious than ever. ~ Rajneesh,
287:Meditation is a lot like doing reps at a gym. It strengthens your attention muscle. ~ S J Scott,
288:Meditation is not 'going somewhere;' it's diving deep here, this moment. ~ Sri Sri Ravi Shankar,
289:Meditation is the means of unification of the subject and object. Meditate. ~ Swami Vivekananda,
290:Modern man is too impatient and wants to master the art of meditation immediately. ~ Rama Swami,
291:Reading makes a full man, meditation a profound man, discourse a clear man. ~ Benjamin Franklin,
292:Remember what people used to say about meditation? Now everyone is doing it. ~ Shirley MacLaine,
293:The goal of this meditation is beautiful silence, stillness, and clarity of mind. ~ Ajahn Brahm,
294:The simplicity of meditation means just experiencing the ape instinct of ego. ~ Chogyam Trungpa,
295:We took blood samples and we can predict if someone is doing meditation or not. ~ Deepak Chopra,
296:Yoga, like meditation, offers a method for coming together after you've come apart. ~ Cyndi Lee,
297:Embrace silence since meditation is the only way to truly come to know your Source. ~ Wayne Dyer,
298:Enjoy simple things with total intensity. Just a cup of tea can be a deep meditation. ~ Rajneesh,
299:I deepen my experience of God through prayer, meditation, and forgiveness. ~ Marianne Williamson,
300:If you haven't cried deeply a number of times, your meditation hasn't really begun. ~ Ajahn Chah,
301:In the light of Buddhist meditation, love is impossible without understanding. ~ Thich Nhat Hanh,
302:Meditation is a cyclical process that defies analysis, but demands acceptance. ~ Sharon Salzberg,
303:Meditation is not about feeling a certain way. It’s about feeling the way you feel. ~ Dan Harris,
304:Meditation, perhaps, is the only alchemy that can transform a beggar into an emperor. ~ Rajneesh,
305:My earliest experiences in meditation were in a context of intensive retreats. ~ Sharon Salzberg,
306:Prayer is speaking to God. Meditation is listening to God. Trust tranquility. ~ Shirley MacLaine,
307:The emphasis in tantra is not what you find yourself doing, it's on meditation. ~ Frederick Lenz,
308:highest yoga tantra meditations, with their ritualized deity-yoga visualizations. ~ Thupten Jinpa,
309:I find that deep breathing and meditation help me handle practically any situation. ~ Nathan East,
310:Karma done unselfishly purifies the mind and helps to fix it in meditation. ~ Sri Ramana Maharshi,
311:Meditation gives clear understanding about body and brain interface with consciousness ~ Amit Ray,
312:Meditation is the dissolution of thoughts in eternal awareness or pure consciousness. ~ Sivananda,
313:Meditation on Savitri, July 17 2018 TuesdayA mould of body’s early mind was made. ~ Sri Aurobindo,
314:My understanding of first-degree murder is that premeditation needs to be proven. ~ Henry Rollins,
315:Prayer is you speaking to God. Meditation is allowing the spirit to speak to you. ~ Deepak Chopra,
316:That's the source of the meditation on death I've carried in my heart all my life. ~ Susan Sontag,
317:"The affairs of the world will go on forever.Do not delay the practice of meditation." ~ Milarepa,
318:The affairs of the world will go on forever, do not delay the practice of meditation. ~ Milarepa,
319:The first time a meditation teacher encouraged me to practice mindfulness—which ~ Sharon Salzberg,
320:There's No Such Thing as a Bad Meditation. Any Time you Spend in Silence is Valuable ~ Wayne Dyer,
321:Vipassana meditation is not just seeing the things inside. It is also seeing the seer. ~ Amit Ray,
322:Where there is peace and meditation, there is neither anxiety nor doubt. ~ Saint Francis de Sales,
323:Embrace silence since meditation is the only way to truly come to know your Source. ~ Wayne W Dyer,
324:I added a video to a @YouTube playlist youtu.be/WcyrgRamLwU?a Prayers and Meditations ~ The Mother,
325:Meditation makes the man Divine and brings the Divine to the world of man. ~ Maharishi Mahesh Yogi,
326:Meditation, more than any other factor, has been the reason for what success I've had. ~ Ray Dalio,
327:Meditation while walking has a long, noble history in ancient spiritual disciplines. ~ Andrew Weil,
328:Real meditation is not about mastering a technique; it's about letting go of control. ~ Adyashanti,
329:There is only one meditation - the rigorous refusal to harbor thoughts. ~ Sri Nisargadatta Maharaj,
330:The supreme bliss that pulsates in the wake of meditation is your pure essence. ~ Swami Muktananda,
331:When meditation releases energy in you, it will find all sorts of ways to be expressed. ~ Rajneesh,
332:Decide if a poem is a question or a declaration, a meditation or an outcry. ~ Lawrence Ferlinghetti,
333:for few men's courage is proof against protracted meditation unrelieved by action ~ Herman Melville,
334:I liked a @YouTube video youtu.be/DahFNJ9xM4A?a Prayers and Meditations ~ The Mother ஸ்ரீ அன்னையின்,
335:I liked a @YouTube video youtu.be/RUe7ZzIyjiE?a Prayers and Meditations ~ The Mother ஸ்ரீ அன்னையின்,
336:It can be said, without fear of error, that our meditation is as good as our faith. ~ Thomas Merton,
337:It is only in silence that the Voice of God can be heard. ~ Sant Rajinder Singh sos.org #meditation,
338:Meditation is about cultivating constructive emotions, like altruism, compassion. ~ Matthieu Ricard,
339:Meditation is a vital way to purify and quiet the mind, thus rejuvenating the body. ~ Deepak Chopra,
340:Meditation is spending time with the self. It is the time to be intimated with the soul. ~ Amit Ray,
341:Meditation on the Self, which is oneself, is the greatest of all meditations. ~ Sri Ramana Maharshi,
342:Meditation, yoga, and walks are all ways to regulate our stress and reconnect. ~ Arianna Huffington,
343:My meditation is a method of being aware - of whatever you are doing, thinking, feeling. ~ Rajneesh,
344:To me the greatest problem with humanity is that they don't know anything of meditation. ~ Rajneesh,
345:When it comes to meditation, though, the goal and the journey are the same thing. ~ Andy Puddicombe,
346:14†Let the words of my mouth and the meditation of my heart Be acceptable in Your sight, ~ Anonymous,
347:~ Brecht durch die Kraft der Meditation durch die Illusionen der Welt.Sant Rajinder Singh Ji Maharaj,
348:Delight in meditation and solitude. Compose yourself, be happy. You are a seeker. ~ Gautama Buddha,
349:Holmes’s mental journeying goes by many names, but most commonly it is called meditation ~ Anonymous,
350:How does one practice mindfulness? Sit in meditation. Be aware of only your breath. ~ Gautama Buddha,
351:Meditation is not about feeling a certain way. It's about feeling the way you feel. ~ Jon Kabat Zinn,
352:Meditation is the freeing of ourselves from all mental states and concepts of self. ~ Frederick Lenz,
353:Meditation means to look deeply, to touch deeply, so we can realize we are already home. ~ Nhat Hanh,
354:(See C. S. Lewis’ essay “Meditation in a Toolshed” for this crucial distinction.) The ~ Peter Kreeft,
355:The human propensity to cling is the problem; meditation is designed to solve it. ~ Shaila Catherine,
356:The incubation of insurrections gives the retort to the premeditation of coups d'etat. ~ Victor Hugo,
357:The key to meditation is focusing on specific symbols. The symbols are the chakras. ~ Frederick Lenz,
358:The most powerful benefits of meditation come from having a regular, daily practice. ~ Deepak Chopra,
359:What is meditation? When you empty yourself and let the universe come in you. ~ Harbhajan Singh Yogi,
360:Without meditation life is a brief candle, with deep meditation life is an eternal light. ~ Amit Ray,
361:As the meditation evolves, you attention passes into higher realms of consciousness. ~ Frederick Lenz,
362:One evening you may learn about enlightenment, koans, meditation and personal power. ~ Frederick Lenz,
363:Our whole life is a meditation of our last decision - the only decision that matters. ~ Thomas Merton,
364:Singing is a form of meditation... apparently the only one that I have command over. ~ Brandi Carlile,
365:the object of Buddha's meditation and his teachings was to free humanity from sufferings. ~ Anonymous,
366:The very purpose of meditation is to discipline the mind and reduce afflictive emotions. ~ Dalai Lama,
367:Through the practice of meditation or invocation, the mind becomes one-pointed. ~ Sri Ramana Maharshi,
368:Ah. but that is the best form of meditation: to live simply in the moment and enjoy it. ~ Kim Fielding,
369:Bow and offer your meditation to Eternity, as you would offer a Flower to your lover. ~ Frederick Lenz,
370:How does the Word memorized become the Word applied? It happens through meditation. ~ Donald S Whitney,
371:If you need a bit of guidance and instruction, try a guided meditation app like Headspace. ~ S J Scott,
372:If you want to evolve, meditation and making positive lifestyle choices are important. ~ Deepak Chopra,
373:In meditation, we activate synchronistic support and connection to the Universe. ~ Gabrielle Bernstein,
374:Meditation is such a more substantial reality than what we normally take to be reality. ~ Richard Gere,
375:One of the regular intervals of meditation in my life, believe it or not, is in my car. ~ Ed Begley Jr,
376:Through meditation, you can calm the mind and develop what is important to you. ~ Harbhajan Singh Yogi,
377:All methods of meditation are nothing but methods to help you to remember the art of let-go. ~ Rajneesh,
378:Daring to me is having courage; it's a daily meditation to take breath and find strength. ~ Uma Thurman,
379:I added a video to a @YouTube playlist youtu.be/DahFNJ9xM4A?a Prayers and Meditations ~ The Mother ஸ்ரீ,
380:I added a video to a @YouTube playlist youtu.be/RUe7ZzIyjiE?a Prayers and Meditations ~ The Mother ஸ்ரீ,
381:I'm also good at meditation. It involves doing nothing and everything at the same time. ~ Mike Oldfield,
382:Meditation alone cannot heal the world, but it can and does speed up the healing process. ~ Darren Main,
383:Meditation isn't to disappear into the light. Meditation is to see all of what we are. ~ Stephen Levine,
384:Meditation stills the wandering mind and establishes us forever in a state of peace. ~ Swami Muktananda,
385:The real meditation practice is how we live our lives from moment to moment to moment. ~ Jon Kabat Zinn,
386:Consciousness and meditation are methods where you can actually obtain GOD perception. ~ George Harrison,
387:Essentially, insight meditation is a practice of investigative personal discovery. ~ Henepola Gunaratana,
388:He sat thus, lost in meditation, thinking Om, his soul as the arrow directed at Brahman. ~ Hermann Hesse,
389:Meditation is a silent heart, a peaceful mind which can make life more lovable, more livable. ~ Rajneesh,
390:Meditation is making every breath; a kind breath, a compassionate breath and a loving breath. ~ Amit Ray,
391:Meditation on Savitri, September 18, 2018 TuesdayA slowly changing order binds our will. ~ Sri Aurobindo,
392:Mindfulness is both a state of being and a daily spiritual practice, a form of meditation. ~ David Richo,
393:Reading and writing are the most nourishing forms of meditation anyone has so far found. ~ Kurt Vonnegut,
394:Skill in concentrating and steadying the mind is the basis for all types of meditation. ~ Jack Kornfield,
395:"Use every distraction as an object of meditation and they cease to be distractions." ~ Mingyur Rinpoche,
396:We can live without religion and meditation, but we cannot survive without human affection. ~ Dalai Lama,
397:What harrowing is after sowing, the same is meditation after hearing--it hides the word. ~ Matthew Henry,
398:Writing at least is a silent meditation even though you’re going a hundred miles an hour. ~ Jack Kerouac,
399:Zen is meditation, the actual experience of life directly, immediately with no buffers. ~ Frederick Lenz,
400:Be true to yourself. Don't take no for an answer. And start your Transcendental Meditation. ~ David Lynch,
401:Everything else goes away except the gun and the target. It's like really loud meditation. ~ Katie Ruggle,
402:Meditation isn’t about what’s happening; it’s about how you relate to what’s happening. ~ Sharon Salzberg,
403:Meditation is to find out if there is a field not already contaminated by the known. ~ Jiddu Krishnamurti,
404:Meditation means to look deeply, to touch deeply so we can realize we are already home. ~ Thich Nhat Hanh,
405:Meditation on Savitri, July 29 2018 SundayThat strange observing Power imposed its sight. ~ Sri Aurobindo,
406:Meditation on Savitri, September 21, 2018 FridayThen only ends this dream of nether life. ~ Sri Aurobindo,
407:Mind is the absence of meditation. The moment meditation arises in you, mind is found nowhere. ~ Rajneesh,
408:Pain is what gives rise to meditation. It has nothing to do with age, let alone beards. ~ Haruki Murakami,
409:Practiced regularly (twice a day), relaxation or meditation prevents angry arousal. ~ Martin E P Seligman,
410:True meditation has no direction or goal. It is pure wordless surrender, pure silent prayer. ~ Adyashanti,
411:When sitting in meditation, say, "That's not my business!" with every thought that comes by. ~ Ajahn Chah,
412:Every word you speak is a prayer, or meditation of reinforcement which creates permanence. ~ Bryant McGill,
413:Hail to Thee, Master of the world, who triumphest over all darkness. ~ The Mother(Prayers and Meditations),
414:I begin and end each day with prayer, meditation, and thoughts about what I am grateful for. ~ Nathan East,
415:I was a typical teen growing up in the 1960s, when everybody was into gurus and meditation. ~ David Suchet,
416:Making one’s life into a meditation is different from using meditation to escape from life. ~ Mark Epstein,
417:Meditation on Savitri, September 6, 2018, ThursdayAll by their influence is enacted there. ~ Sri Aurobindo,
418:Meditation practice isn’t about trying to throw ourselves away and become something better. ~ Pema Ch dr n,
419:Mind concentrates: it acts out of the past. Meditation acts in the present, out of the present. ~ Rajneesh,
420:The novel is a meditation on existence as seen through the medium of imaginary characters. ~ Milan Kundera,
421:This is Buddhist meditation-to penetrate, to be one with, in order to really understand. ~ Thich Nhat Hanh,
422:Through meditation we come to know that we are dying & being reborn in every moment. ~ Sharon Salzberg,
423:When sitting in meditation, say, "That's not my business!" with every thought that comes by.^ ~ Ajahn Chah,
424:When you walk 10 hours, 11 hours a day by yourself, you are doing a walking meditation. ~ Shirley MacLaine,
425:Chi is developed through meditation, through studying with one who has a great deal of it. ~ Frederick Lenz,
426:Love is seeing God in the person next to us, and meditation is seeing God within us. ~ Sri Sri Ravi Shankar,
427:Meditation in the midst of activity is a thousand times superior to meditation in stillness. ~ Hakuin Ekaku,
428:Meditation is as important as lifting weights and being out here on the field for practice. ~ Russell Okung,
429:Meditation on Savitri, October 16, 2018 TuesdayInfant self-feeling grew and birth was born. ~ Sri Aurobindo,
430:Music used to be a lot more about angst for me. Now it's the only form of meditation I do. ~ Vikram Chatwal,
431:One should practise Japa and meditation at regular times, giving up idleness. ~ Holy Mother Sri Sarada Devi,
432:Practice meditation regularly. Meditation leads to eternal bliss. Therefore meditate, meditate. ~ Sivananda,
433:true fidelity consists in never neglecting prayer, study, meditation and fasting. ~ Omraam Mikha l A vanhov,
434:"When sitting in meditation, say, "That's not my business!" with every thought that comes by." ~ Ajahn Chah,
435:When you practice Transcendental Meditation you are given a key to the deepest level of life. ~ David Lynch,
436:A willingness to embrace and work with what is lies at the core of all meditation practice. ~ Jon Kabat Zinn,
437:“Be patient when you sit in the dark. The dawn is coming.” ~ Jalaluddin Rumi #meditation#art: @BuddhaDoodles,
438:By its very nature, a writer’s mind is a monkey mind — and meditation, alas, kills the monkey. ~ Mara Altman,
439:I try to do a lot of yoga and meditation. I think now it's creating things in times of waiting. ~ Emma Stone,
440:Learning to focus attention and concentration is very useful; meditation can help you do that. ~ Andrew Weil,
441:Listening to classical music is a journey not a state; it's an activity not a meditation. ~ Armando Iannucci,
442:Meditation... dissolves the mind. It erases itself. Throws the ego out on its big brittle ass. ~ Tom Robbins,
443:Meditation is like a gym in which you develop the powerful mental muscles of calm and insight. ~ Ajahn Brahm,
444:Meditation is one of the rare occasions when we're not doing anything. ~ Dzongsar Jamyang Khyentse Rinpoche,
445:Meditation is painful in the beginning but it bestows immortal Bliss and supreme joy in the end. ~ Sivananda,
446:Meditation is the ultimate mobile device; you can use it anywhere, anytime, unobtrusively. ~ Sharon Salzberg,
447:"Meditation means to look deeply, to touch deeply so we can realize we are already home." ~ Thich Nhat Hanhº,
448:Seek a suitable time for thy meditation, and think frequently of the mercies of God to thee. ~ Thomas Kempis,
449:The Secret of Meditation is radiating blessings from your heart outward to all the world. ~ Swami Kriyananda,
450:We can live without religion and meditation, but we cannot survive without human affection. ~ Dalai Lama XIV,
451:What should we "do" with the mind in meditation? Nothing. Just leave it, simply, as it is. ~ Sogyal Rinpoche,
452:Whenever and wherever you put yourself in touch with GOD, that is the state of meditation. ~ Sathya Sai Baba,
453:A Christian without meditation is like a soldier without weapons, or a workman without tools. ~ Thomas Watson,
454:art is a meditation upon external reality rather than a representation of external reality ~ Donald Barthelme,
455:As we practice meditation we are bringing forth ease, presence, compassion, wisdom & trust. ~ Sharon Salzberg,
456:In tantra, samsara is viewed as the same thing as nirvana. Eating a hamburger is meditation. ~ Frederick Lenz,
457:Let him destroy by deep meditation the qualities that are opposed to the divine nature. ~ Laws of Manu VI. 72,
458:Meditation is a powerful and full study as can effectually taste and employ themselves. ~ Michel de Montaigne,
459:Meditation is neither of the body nor of the mind, but belongs to the third within you—your being. ~ Rajneesh,
460:Meditation is the discovery that the point of life is always arrived at in the immediate moment. ~ Alan Watts,
461:Meditation more than anything in my life was the biggest ingredient of whatever success I've had. ~ Ray Dalio,
462:Meditation on Savitri, September 19, 2018 WednesdayThis is our doom until our souls are free. ~ Sri Aurobindo,
463:Meditation on Savitri, September 28, 2018 FridayBeing was an inert substance driven by Force. ~ Sri Aurobindo,
464:Prayer is the wing wherewith the soul flies to heaven, and meditation the eye wherewith we see God. ~ Ambrose,
465:There are many meditation techniques, and it's important to find one that resonates with you. ~ Deepak Chopra,
466:Yoga calms me down. It's a therapy session, a workout and meditation all at the same time! ~ Jennifer Aniston,
467:I don't think most people know how to meditate - they fall asleep and they call it meditation. ~ Caroline Myss,
468:if the ocean can calm itself so can you. we are both salt water mixed with air. – meditation ~ Nayyirah Waheed,
469:IN practicing meditation, we’re not trying to live up to some kind of ideal—quite the opposite. ~ Pema Ch dr n,
470:Meditation is a violent act of separation from mass consciousness and direct access to power. ~ Frederick Lenz,
471:Meditation is the only means to the harmonious development of the body, mind and soul. ~ Maharishi Mahesh Yogi,
472:More than 80% of the interviewees have some form of daily mindfulness or meditation practice ~ Timothy Ferriss,
473:Sitting in meditation is nourishment for your spirit and nourishment for your body, as well. ~ Thich Nhat Hanh,
474:The guy that helped me learn this stuff suggested prayer and meditation. So I took up smoking. ~ Larry Correia,
475:The man of meditation is the man who wastes no time, scatters no energy, misses no opportunity. ~ Annie Besant,
476:What you learn about pain in formal meditation can help you relate to it in your daily life. ~ Sharon Salzberg,
477:You have to be whole: rich in the body, rich in science; rich in meditation, rich in consciousness. ~ Rajneesh,
478:An interval of meditation, serious and grateful, was the best corrective of everything dangerous. ~ Jane Austen,
479:If you have no time for prayer and meditation, you will have lots of time for sickness and trouble. ~ Emmet Fox,
480:Kring is the mantra of power. "Kring" should only be repeated when you are in deep meditation. ~ Frederick Lenz,
481:Literature is the province of imagination, and stories, in whatever guise, are meditations on life. ~ Paula Fox,
482:Meditation is not about what's happening, it is about how we're relating to what's happening. ~ Sharon Salzberg,
483:That which isn’t good for the hive, isn’t good for the bee.” —MARCUS AURELIUS, MEDITATIONS, 6.54 ~ Ryan Holiday,
484:The creation of a painting takes as much trickery and premeditation as the commitment of a crime. ~ Edgar Degas,
485:The key to creating a home meditation practice is to create a space where the busyness stops. ~ Thich Nhat Hanh,
486:The true practice to meditation is to sit as if you where drinking water when you are thirsty. ~ Shunryu Suzuki,
487:When there are thoughts, it is distraction: when there are no thoughts, it is meditation. ~ Sri Ramana Maharshi,
488:you cannot remain on your meditation cushion forever. You must go out and explore life as well. ~ Ming Dao Deng,
489:Chögyam Trungpa Rinpoche, The Myth of Freedom and the Way of Meditation. Shambhala: Boston, 1976, ~ Stephen Cope,
490:Mediation - Before you learn how to meditate, you must unlearn what you think meditation might be. ~ Idries Shah,
491:Meditation is doing what you are doing - whether you are doing formal meditation or child care. ~ Norman Fischer,
492:Meditation is not a withdrawal from life. Meditation is a process of understanding oneself. ~ Jiddu Krishnamurti,
493:Meditation means seeing God within you, and love is seeing God in the person next to you. ~ Sri Sri Ravi Shankar,
494:Running is my meditation, mind flush, cosmic telephone, mood elevator and spiritual communion. ~ Lorraine Moller,
495:Since inner peace is the source of all happiness, we can see how important meditation is. ~ Geshe Kelsang Gyatso,
496:That is the conviction we must come to in our meditation, that the darkness cannot quench the light. ~ John Main,
497:Through meditation and gentle cooperation, the body will heal itself with little or no effort. ~ Bryant H McGill,
498:When you walk, arrive with every step. That is walking meditation. There’s nothing else to it. ~ Thich Nhat Hanh,
499:Does not one find some kind of peace while in meditation? That peace will lead to the goal. ~ Sri Ramana Maharshi,
500:Exercise is like meditation for me, and I'm giving myself that time... I can't live without it now. ~ Minka Kelly,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



50

   45 Yoga
   23 Occultism
   10 Integral Yoga
   8 Philosophy
   7 Hinduism
   4 Buddhism
   3 Christianity
   1 Integral Theory


   26 Swami Krishnananda
   20 Aleister Crowley
   17 Sri Ramakrishna
   16 Sri Aurobindo
   13 The Mother
   13 Swami Vivekananda
   8 Satprem
   7 Swami Sivananda Saraswati
   7 Aldous Huxley
   6 Sri Ramana Maharshi
   5 Thubten Chodron
   5 Saint Teresa of Avila
   4 Bokar Rinpoche
   3 Patanjali
   3 Carl Jung
   2 Saint Augustine of Hippo
   2 Nolini Kanta Gupta


   26 The Study and Practice of Yoga
   20 The Gospel of Sri Ramakrishna
   18 Liber ABA
   13 The Synthesis Of Yoga
   12 Letters On Yoga III
   12 Letters On Yoga II
   11 The Mothers Agenda
   11 Talks
   10 Magick Without Tears
   8 The Mother With Letters On The Mother
   8 Sri Aurobindo or the Adventure of Consciousness
   8 Savitri
   7 The Perennial Philosophy
   7 The Interior Castle or The Mansions
   7 Raja-Yoga
   7 A Garden of Pomegranates - An Outline of the Qabalah
   6 Amrita Gita
   5 How to Free Your Mind - Tara the Liberator
   4 Words Of The Mother II
   4 The Way of Perfection
   4 The Secret Doctrine
   4 The Blue Cliff Records
   4 Tara - The Feminine Divine
   4 Letters On Yoga I
   4 Essays On The Gita
   4 Dark Night of the Soul
   4 Collected Poems
   3 The Lotus Sutra
   3 Patanjali Yoga Sutras
   3 Knowledge of the Higher Worlds
   3 Hymns to the Mystic Fire
   3 Bhakti-Yoga
   3 Aion
   3 Agenda Vol 1
   2 Words Of Long Ago
   2 Walden
   2 The Confessions of Saint Augustine
   2 Talks With Sri Aurobindo
   2 Sex Ecology Spirituality
   2 Isha Upanishad
   2 Essays In Philosophy And Yoga


00.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  
  It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
  
  --
  
  And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.
  

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Conditions of the Synthesis
   the powers of disorder. The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine
  Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established.
  --
  Love and Bliss and utilises normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a play of the
  Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.
  

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  By continuing this daily little ant-like struggle and by having to confront the same desires, the same 'distractions' every day, it seems to me I am wasting my energy in vain. Sri Aurobindo's
  Yoga, which is meant to include life, is so difficult that one should come to it only after having already established the solid base of a concrete divine realization. That is why I want to ask you if I should not 'withdraw' for a certain time, to Almora, 18 for example, to Brewster's place,19 to live in solitude, silence, meditation, far away from people, work and temptations, until a beginning of
  Light and Realization is concretized in me. Once this solid base is acquired, it would be easier for me to resume my work and the struggle here for the true transformation of the outer being. But to want to transform this outer being without having fully illumined the inner being seems to me to be putting the cart before the horse, or at least condemning myself to a pitiless and endless battle in which the best of my forces are fruitlessly consumed.

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  meditation brings calm and peace, of course, but so does sleep. We are all seeking release, in love, in opium, in action, in war or in power - or in Yoga; but one means is just as vain as the other.
  
  --
  FIRST SUPRAMENTAL MANIFESTATION
  (During the common meditationon Wednesday the 29th February 1956)
  This evening the Divine Presence, concrete and material, was there present amongst you. I had a form of living gold, bigger than the universe, and I was facing a huge and massive golden door which separated the world from the Divine.
  --
  
  26Mother appeared on her balcony daily at about 6 a.m. to give a few moments of meditation to her disciples before the beginning of the day's work.
  
  --
  April 23, 1956
  Mother takes a passage from Prayers and meditations of September 23, 1914:
  The

0.06_-_INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  chapter with a similar one in the Ascent (II, xiii)that in which he fixes the point
  where the soul may abandon discursive meditation and enter the contemplation
  which belongs to loving and simple faith.

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  And now you understand why I had thought it would be useful to have a few meditations in common, to work at creating a common atmosphere a bit more organized than ... my big hotel of last night!
  So, the best way to use these meditations (and they are going to increase, since we are now also going to replace the 'distributions' with short meditations) is to go deep within yourselves, as far as you can, and find the place where you can feel, perceive and perhaps even create an atmosphere of oneness wherein a force of order and organization can put each element in its true place, and out of
   the chaos existing at this hour, make a new, harmonious world surge forth.

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Far-off he saw the joining hemispheres.
  On meditation's mounting edge of trance
  Great stairs of thought climbed up to unborn heights

02.14_-_The_World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  And gardens that were flower-tracts of the spirit,
  Its meditations of tinged reverie.
  Air was the breath of a pure infinite.

04.01_-_The_Birth_and_Childhood_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  And an identity and ecstasy
  Filled meditation's solitary heart.
  A dream loitered in the dumb mind of Space,

04.03_-_The_Call_to_the_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her brow, a copy of clear unstained heavens,
  Was meditation's pedestal and defence,
  The very room and smile of musing Space,

04.04_-_The_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  The golden virgin in her carven car
  Came gliding among meditation's seats.
  Often in twilight mid returning troops

07.03_-_The_Entry_into_the_Inner_Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  Even meditation mused on a narrow seat;
  And worship turned to an exclusive God,

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  Called back her thoughts from speech to sit within
  In a deep room in meditation's house.
  

1.007_-_Initial_Steps_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Discipline, at least from the spiritual point of view, is a voluntary, dedicated attitude adopted by me, you or anyone, which is deliberately undergone like a medical treatment for the purpose of gaining true health. The initial stage, called the physical posture for the purpose of meditation, is very important, and its importance will be realised if we actually try to sit for a protracted period. How many of you can sit for an hour or two without jerks and shakes and agitations felt in your body? There will be uneasiness in the mind even at the very commencement of this practice. Suppose you are told, "Now sit for two hours and do not get up." The moment I say this you will feel a sense of uneasiness. "Oh, he is asking us not to get up for two hours; it is better to go away now itself. We don't want to sit here." The mind is restless because of being asked to do something to which it has not been accustomed and which it cannot regard as its normal activity. The normalcy which the mind feels is really a kind of chaos; it is not a real normalcy. We are accustomed to chaotic activity. We never stick to time; we never stick to principle; we never stick to any kind of method either in our speaking, or thinking, or acting. We are used to such a kind of life. We get up at any time; we eat at any time; we walk at any time; and, at any time, any work that we do is done in any manner whatsoever, which is the usual habit of the mind that is marked by an absolute absence of punctuality. Now we are telling such a mind that things cannot remain so. There must be a system in every bit of its activity, right from its physical level.
  
  --
  
  The simple features called for, or the factors contributory to success at the outset are, to mention only a few, having a definite time, a particular place, and a chosen method for sitting in meditation. When we are students of yoga, it is necessary to choose a definite time for the sitting. This is a very important thing to remember. We should not change our timings according to the whims and fancies of the mind or the changing conditions of social life. Whatever be the difficulties in our external life, a certain amount of insistence on a chosen time for sitting should be regarded as essential. If we find that a particular time cannot be chosen on account of the kind of life that we are living, it is better to choose such a time when all our commitments are over. Generally, though people say that the early morning is good for meditation, it has one disadvantage: that we have got an anxiety in our minds about the future work. We will not be free in the mind in the early morning, especially if we are social bodies. If we are absolutely alakniranjan, that is a different matter nobody bothers about us, and we can sit as long as we like.
  
  But if we are social bodies with commitments and duties, a subconscious itching will be there at the bottom that, "I have to start work at eight o'clock." And that will be worrying us, though we will not be aware of it. The subconscious activity of the mind is a terrible activity and, therefore, when we actually start sitting for meditation, it is necessary that the period be a little before this time of commitment for catching the train, going to the court, etc. These commitments should not be very imminent or just near. The period of sitting should be such that it should be removed as far as possible from the point of activity which is of a distractive nature. And if it is towards the later part of the day when our commitments are over and the only commitment left is that we have to go to bed and sleep as there is nothing else to do, then the agitations will be a little less, because we have no other thing to do except to go to bed. Whatever it is, these are only minor details which have to be chalked out, each for oneself. The point is that there should be no feature, condition or factor that will even remotely cause distraction to the mind and draw attention away from the point of concentration. Thus, a particular time has to be chosen.
  
  Yoga scriptures tell us that we must also choose a particular place, as far as possible not that today we meditate in Haridwar, tomorrow in Delhi and the day after tomorrow in Benares. That is not all right if we want real success. We must be in one place. As a matter of fact, people who practise mantra purascharana, or disciplinary chanting of mantras for a chosen period, do this and what can be a greater purascharana than meditation? So when we take to exclusive spiritual practice as a very serious affair and not merely as a hobby, it would be necessary, I would say for beginners, that a period of at least five years is called for. If we are very serious and in dead earnest about it not taking it only as a kind of educational procedure for informative purposes and not being very earnest about achieving anything substantially we may have to stick to one place for five years continuously, and not less than that. If our point is to achieve something substantial, concrete and definite, then this amount of discipline is called for, which is a definite place, a definite time, and a chosen method of meditation a definite system, arranged in one's own mind, which should not be changed continuously.
  
  --
  
  A fixed place, a fixed time, and a fixed method of concentration are called for. In one of the aphorisms of the sutras of Patanjali, which is very relevant to this point, it is said that the practise should be for a long period: sa tu drghakla nairantarya satkra sevita dhabhmi (I.14). If we want to establish ourselves in yoga, some conditions are to be fulfilled. One condition he mentions is that the practice should be for a protracted period I said at least five years, and not less than five years. It should be repeatedly done every day, without missing even a single day. Even if we have a temperature, fever or a headache, we should not miss it, because these are obstacles. The more we try to exert our will in the practice of concentration, the more will the body also try to revolt. It will create all kinds of complications we will have indigestion, we will have a stomachache, we will have a headache, we will have fever all sorts of things will come. As a matter of fact, it is specifically mentioned in the Yoga Sutras that we will fall sick. It will be an obstacle, and we should not think, "Today I am sick; I will not meditate." That is what it wants, and then it has succeeded. So, first of all, a little guarded way of living may be called for to see, as far as possible, that we do not become so ill that we cannot even sit for a few minutes of meditation. By a regulation of diet and living in a climate that is not too extreme, etc., one can be somewhat free from the anxiety of falling ill to the extent that it would prevent us from doing anything at all in the spiritual field.
  
  --
  
  We have a wrong notion about everything, including our own self. And with this wrong notion we go headlong into such a serious practice as is meditation because, just as a small sand particle getting stuck in the eye causes us annoyance, so too a little mistake in the beginning will loom large and become a serious obstacle in the end a factor which can be studied from the history of institutions and the lives of saints, sages and sadhakas. These small mistakes look like normal things, and not serious obstacles, because they do not stand against us. They appear to be unconcerned externals; but there is no such thing as an unconcerned external. Every external is connected with us, and the very fact of our perception of it will be enough reason why it can take action, for or against us, one day or the other.
  

1.008_-_The_Principle_of_Self-Affirmation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  The next step is what we may call 'taking stock of our situation' before we actually embark upon the great adventure of whole-souled meditation. What do we mean by 'taking stock'? Every businessman knows it. We just try to find out what things are there. How much is there on the credit side, or how much on the debit side? How much we owe others, and how much others owe us will be revealed from a stock-taking process. It is said that the true inner structure of a person never gets revealed in ordinary life as long as the mind is pulled in different directions. We know very well that if our right hand is pulled by someone and our left hand is pulled by someone else, and if everyone starts pulling us from all directions, we cannot assess our true state of affairs on account of our diversion of attention in the direction of the pulls exerted upon our personality. Our psychological personality receives the impact of these pulls every day in our life so that we are never ourselves, even for a few minutes of the day. We are always artificial personalities, a fact which will not come to the daylight of understanding because we have never been anything other than that. This artificial personality of ours may become so strong and impetuous that it may persist even in sleep, so that we are artificial even in sleep. The true nature will not get revealed because of the heavy impact of this artificial set-up of our life.
  

1.009_-_Perception_and_Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Now, analogically speaking, if the one has become two, and two has become four, four has become eight, etc., so that we are today what we are, in this condition, the reverse process of returning to the original unity would be by a successive recession of the very same process, stage by stage, missing not a single link. These are the stages of yoga. The steps in yoga, or the stages of knowledge, are the process of the recession of the effect into the cause, the condition of the effect in which one is 'A' or 'B' or 'XYZ'. So we have to determine our present condition, and from that condition we must retrace our steps back not suddenly to the topmost unity, but to the immediately-above condition. The step that is next to us, the condition above us, the stage ahead of us, is our goal for the present or the time being, with which we have to get united in meditation, in yoga. And that second step would effect a further stage ahead, and so on and so forth, until the final unity is achieved.
  

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  At least, I feel fairly satisfied the meditation of them severally and jointly may help you to an answer to your first question.
  

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  About his parents Sri Ramakrishna once said: "My mother was the personification of rectitude and gentleness. She did not know much about the ways of the world; innocent of the art of concealment, she would say what was in her mind. People loved her for open-heartedness. My father, an orthodox brhmin, never accepted gifts from the udrs. He spent much of his time in worship and meditation, and in repeating God's name and chanting His glories. Whenever in his daily prayers he invoked the Goddess Gyatri, his chest flushed and tears rolled down his cheeks. He spent his leisure hours making garlands for the Family Deity, Raghuvir."
  
  --
  
  Gaddhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Purns. And he became interested in the wandering monks and pious pilgrims who would stop at Kmrpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and served them in various ways. Meanwhile, he was observing their meditation and worship.
  
  --
  
  Gaddhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.
  
  About this time, on the ivartri night, consecrated to the worship of iva, a dramatic performance was arranged. The principal actor, who was to play the part of iva, suddenly fell ill, and Gaddhar was persuaded to act in his place. While friends were dressing him for the role of iva - smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudrkaa beads around his neck - the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of iva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous.
  
  --
  
  Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles - clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
  
  --
  
  The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples.
  
  Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brhminical thread.
  
  --
  
  Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess.
  
  --
  
  Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
  
  --
  
  He spent a great part of the day and night in one of the cremation grounds, in meditation. The place reminded him of the impermanence of the human body, of human hopes and achievements. It also reminded him of Kli, the Goddess of destruction.
  
  --
  
  Hardly had he crossed the threshold of the Kli temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariah's house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would he aware of the other. Sleep left him altogether. Day and night, visions flitted before him.
  
  --
  
  Very soon a tender relationship sprang up between Sri Ramakrishna and the Brhmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day, she watched his ecstasy during the kirtan and meditation, his Samdhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
  
  --
  
  For the achievement of this goal the Vednta prescribes an austere negative method of discrimination and renunciation, which can be followed by only a few individuals endowed with sharp intelligence and unshakeable will-power. But Tantra takes into consideration the natural weakness of human beings, their lower appetites, and their love for the concrete. It combines philosophy with rituals, meditation with ceremonies, renunciation with enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his identity with the Ultimate.
  
  --
  
  According to the Tantra, akti is the active creative force in the universe. iva, the Absolute, is a more or less passive principle. Further, akti is as inseparable from iva as fire's power to burn is from fire itself. akti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kli is one of Her several forms. The meditation on Kli, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
  
  --
  
  The teacher and the disciple repaired to the meditation room near by. Totpuri began to impart to Sri Ramakrishna the great truths of Vednta. "Brahman", he said, "is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of My, that enchantress who makes the impossible possible, Brahman is really One and undivided. When a seeker merges in the beatitude of Samdhi, he does not perceive time and space or name and form, the offspring of My. Whatever is within the domain of My is unreal. Give it up. Destroy the prison-house of name and form and rush out of it with the strength of a lion. Dive deep in search of the Self and realize It through Samdhi. You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will realize your identity with Brahman, Existence-Knowledge-Bliss Absolute." Quoting the Upanishad, Totpuri said "That knowledge is shallow by which one sees or hears or knows another. What is shallow is worthless and can never give real felicity. But the Knowledge by which one does not see another or hear another or know another, which is beyond duality, is great, and through such Knowledge one attains the Infinite Bliss. How can the mind and senses grasp That which shines in the heart of all as the Eternal Subject?"
  
  --
  
  Sri Ramakrishna had not read books, yet he possessed an encyclopaedic knowledge of religions and religious philosophies. This he acquired from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied: "I have not read; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."
  
  --
  
  From Vrindvan the Master had brought a handful of dust. Part of this he scattered in the Panchavati; the rest he buried in the little hut where he had practised meditation.
  
  --
  
  prayer, meditation, japa, deep contemplation, and Samdhi. The first lesson that Srad
  
  --
  
  For the householders Sri Ramakrishna did not prescribe the hard path of total renunciation. He wanted them to discharge their obligations to their families. Their renunciation was to be mental. Spiritual life could not he acquired by flying away from responsibilities. A married couple should live like brother and sister after the birth of one or two children, devoting their time to spiritual talk and contemplation. He encouraged the householders, saying that their life was, in a way, easier than that of the monk, since it was more advantageous to fight the enemy from inside a fortress than in an open field. He insisted, however, on their repairing into solitude every now and then to strengthen their devotion and faith in God through prayer, japa, and meditation. He prescribed for them the companionship of sdhus. He asked them to perform their worldly duties with one hand, while holding to God with the other, and to pray to God to make their duties fewer and fewer so that in the end they might cling to Him with both hands. He would discourage in both the householders and the celibate youths any lukewarmness in their spiritual struggles. He would not ask them to follow indiscriminately the ideal of non-resistance, which ultimately makes a coward of the unwary.
  
  --
  
  He spent his leisure time in prayer and meditation, turning a deaf ear to the entreaties and threats of his relatives. Referring to his undisturbed peace of mind, the Master would say: "Real men are dead to the world though, living. Look at Harish. He is an example."
  
  --
  
  Balarm Bose came of a wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God."
  
  --
  
  One day Girish said about a trifling matter, "Yes, I shall do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it'." Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.
  
  --
  
  Pratp Hazra, a middle-aged man, hailed from a village near Kmrpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshinewar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshinewar to "thicken the plot" by adding complications.
  
  --
  
  The first of these young men to come to the Master was Ltu. Born of obscure parents, in Behar, he came to Calcutta in search of work and was engaged by Rmchandra Dutta as house-boy. Learning of the saintly Sri Ramakrishna, he visited the Master at Dakshinewar and was deeply touched by his cordiality. When he was about to leave, the Master asked him to take some money and return home in a boat or carriage. But Ltu declared he had a few pennies and jingled the coins in his pocket. Sri Ramakrishna later requested Rm to allow Ltu to stay with him permanently. Under Sri Ramakrishna's guidance Ltu made great progress in meditation and was blessed with ecstatic visions, but all the efforts of the Master to give him a smattering of education failed. Ltu was very fond of kirtan and other devotional songs but remained all his life illiterate.
  
  --
  
  Gopl Chandra Ghosh came to Dakshinewar at a rather advanced age and was called the elder Gopl. He had lost his wife, and the Master assuaged his grief. Soon he renounced the world and devoted himself fully to meditation and prayer. Some years later Gopl gave the Master the ochre cloths with which the latter initiated several of his disciples into monastic life.
  
  --
  
  To spread his message to the four corners of the earth Sri Ramakrishna needed a strong instrument. With his frail body and delicate limbs he could not make great journeys across wide spaces. And such an instrument was found in Narendranth Dutta, his beloved Naren, later known to the world as Swmi Viveknanda. Even before meeting Narendranth, the Master had seen him in a vision as a sage, immersed in the meditation of the Absolute, who at Sri Ramakrishna's request had agreed to take human birth to assist him in his work.
  
  --
  
  His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
  
  --
  
  Traknth Ghoshl had felt from his boyhood the noble desire to realize God. Keshab and the Brhmo Samj had attracted him but proved inadequate. In 1882 he first met the Master at Rmchandra's house and was astonished to hear him talk about Samdhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Trak became a frequent visitor at Dakshinewar and received the Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also wept profusely while meditating on God.
  
  --
  
  Jogindranth came of an aristocratic brhmin family of Dakshinewar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.
  
  --
  
  Kliprasd visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures, Kli was particularly interested in yoga. Feeling the need of a guru in spiritual life, he came to the Master and was accepted as a disciple. The young boy possessed a rational mind and often felt sceptical about the Personal God.
  
  The Master said to him: "Your doubts will soon disappear. Others, too, have passed through such a state of mind. Look at Naren. He now weeps at the names of Rdh and Krishna." Kli began to see visions of gods and goddesses. Very soon these disappeared and in meditation he experienced vastness, infinity, and the other attributes of the Impersonal Brahman.
  
  --
  
  It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rkhl, Bburm, Niranjan, Jogin, Ltu, Trak, the elder Gopl, Kli, ashi, arat, and the younger Gopl. Srad, Harish, Hari, Gangdhar, and Tulasi visited the Master from time to time and practised sdhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their worldly duties.
  
  Among the attendants ashi was the embodiment of service. He did not practise meditation, japa, or any of the other disciplines followed by his brother devotees. He was convinced that service to the guru was the only religion for him. He forgot food and rest and was ever ready at the Master's bedside.
  
  --
  
  One day when Narendra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Narendra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa Samdhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopl entered the room and said, "Why, it is here, Naren!"
  

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  
  --
  
  M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
  

1.00_-_Preliminary_Remarks, #Liber ABA, #Aleister Crowley, #Philosophy
  Next, still that ecstasy, prolong
  Thy meditation steep and strong,
  Slaying even God, should he distract
  --
  
  meditation
  OR
  --
  
  The methods advised by all these people have a startling resemblance to one another. They recommend virtue (of various kinds), solitude, absence of excitement, moderation it diet, and finally a practice which some call prayer and some call meditation.
  (The former four may turn out on examination to be merely conditions favourable to the last.)
  --
  
  On investigating what is meant by these two things, we find that they are only one. For what is the state of either prayer or meditation? It is the restraining of the mind to a single act, state, or thought.
  
  --
  
  The same rule applies to sleep. We have determined to control our minds, and so our time for meditation must take precedence of other hours.
  
  We must fix times for practice, and make our feasts moveable. In order to test our progress, for we shall find that (as in all physiological matters) meditation cannot be gauged by the feelings, we shall have a note-book and a pencil, and we shall also have a watch. We shall then endeavour to count how often, during the first quarter of an hour, the mind breaks away from the idea upon which it is determined to concentrate. We shall practice this twice daily; and, as we go, experience will teach us which conditions are favourable and which not.
  
  --
  
  In your early struggles you may have found it difficult to conquer sleep; and you may have wandered so far from the object of your meditations without noticing it, that the meditation has really been broken; but much later on, when you feel that you are getting quite good, you will be shocked to find a complete oblivion of yourself and your surroundings. You will say: Good heavens! I must have been to sleep! or else What on earth was I meditation upon? or even What was I doing Where am I? Who am I? or a mere wordless bewilderment may daze you. This may alarm you, and your alarm will not be lessened when you come to full consciousness, and reflect that you have actually forgotten who you are and what you are doing!
  
  
  This is only one of many adventures that may come to you; but it is one of the most typical. By this time your hours of meditation will fill most of the day, and you will probably be constantly having presentiments that something is about to happen. You may also be terrified with the idea that your brain may be giving way; but you will have learnt the real symptoms of mental fatigue, and you will be careful to avoid them. They must be very carefully distinguished from idleness!
  

1.01_-_Asana, #Liber ABA, #Aleister Crowley, #Philosophy
  
    footnote: Yoga is the general name for that form of meditation which aims at the uniting of subject and object, for "yog" is the root from which are derived the Latin word "Jugum" and the English word "Yoke."
  

1.01_-_Description_of_the_Castle, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  
  9.: As far as I can understand, the gate by which to enter this castle is prayer and meditation. I do not allude more to mental than to vocal prayer, for if it is prayer at all, the mind must take part in it. If a person neither considers to Whom he is addressing himself, what he asks, nor what he is who ventures to speak to God, although his lips may utter many words, I do not call it prayer.12' Sometimes, indeed, one may pray devoutly without making all these considerations through having practised them at other times. The custom of speaking to God Almighty as freely as with a slave-caring nothing whether the words are suitable or not, but simply saying the first thing that comes to mind from being learnt by rote by frequent repetition-cannot be called prayer: God grant that no Christian may address Him in this manner. I trust His Majesty will prevent any of you, sisters, from doing so. Our habit in this Order of conversing about spiritual matters is a good preservative against such evil ways.
  

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
  It is true that an antique language, obsolete words, - Yaska counts more than four hundred of which he did not know the meaning, - and often a difficult and out-of-date diction helped to obscure their meaning; the loss of the sense of their symbols, the glossary of which they kept to themselves, made them unintelligible to later generations; even in the time of the Upanishads the spiritual seekers of the age had to resort to initiation and meditation to penetrate into their secret knowledge, while the scholars afterwards were at sea and had to resort to conjecture and to concentrate on a mental interpretation or to explain by myths, by the legends of the Brahmanas themselves often symbolic and obscure. But still to make this discovery will be the sole way of getting at the true sense and the true value of the Veda. We must take seriously the hint of Yaska, accept the Rishi's description of the Veda's contents as "seer-wisdoms, secret words", and look for whatever clue we can find to this ancient wisdom. Otherwise the Veda must remain for ever a sealed book; grammarians, etymologists, scholastic conjectures will not open to us the sealed chamber.
  
  --
  Nirukta and other Vedangas. But even then, he says, "the true
  sense of the Veda can be recovered directly by meditation and
  tapasya", those who can use these means need no outward aids
  --
  seers as well as sages, they were men of vision who saw things in
  their meditation in images, often symbolic images which might
  precede or accompany an experience and put it in a concrete
  --
  to a Western mind, but to an Indian mind accustomed to the
  Indian tradition or capable of meditation and occult vision it
  would be perfectly intelligible. The mystics were and normally

1.01_-_Hatha_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  3. Hatha Yoga itself is not the goal. meditation helps you to attain Samadhi or Superconscious State.
  
  --
  
  11. Sushumna Nadi flows through both nostrils. It helps meditation. It is Agni-Nadi.
  
  12. Attain good health through the practice of Yoga Asanas and Pranayama. Without good health, how can you earn, how can you succeed in any undertaking, how can you sit for meditation?
  

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Cordovero. He himself was a zealous and brilliant student both of the Talmud and Rabbinic lore, but found that the simple retirement of a life of study did not satisfy him.
  He thereupon retired to the banks of the Nile, where he gave himself over exclusively to meditation and ascetic practices, receiving visions of an amazing character. He wrote a book outlining his conceptions of the theory of Reincar- nation ( haGilgolim ). A pupil of his. Rabbi Chayim Vital, produced a large work. The Tree of Life, based on the oral teachings of the Master, thereby giving a tremendous impetus to Qabalistic study and practice.
  

1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  
  This life of the soul in thought, which gradually widens into a life in spiritual being, is called by Gnosis, and by Spiritual Science, meditation (contemplative reflection). This meditation is the means to supersensible knowledge. But the
   p. 31
   student in such moments must not merely indulge in feelings; he must not have indefinite sensations in his soul. That would only hinder him from reaching true spiritual knowledge. His thoughts must be clear, sharp and definite, and he will be helped in this if he does not cling blindly to the thoughts that rise within him. Rather must he permeate himself with the lofty thoughts by which men already advanced and possessed of the spirit were inspired at such moments. He should start with the writings which themselves had their origin in just such revelation during meditation. In the mystic, gnostic and spiritual scientific literature of today the student will find such writings, and in them the material for his meditation. The seekers of the spirit have themselves set down in such writings the thoughts of the divine science which the Spirit has directed his messengers to proclaim to the world.
  
  
  Through such meditation a complete transformation takes place in the student. He begins to form quite new conceptions of reality. All things acquire a fresh value for him. It cannot be repeated too often that this transformation
   p. 32
   does not alienate him from the world. He will in no way be estranged from his daily tasks and duties, for he comes to realize that the most insignificant action he has to accomplish, the most insignificant experience which offers itself to him, stands in connection with cosmic beings and cosmic events. When once this connection is revealed to him in his moments of contemplation, he comes to his daily activities with a new, fuller power. For now he knows that his labor and his suffering are given and endured for the sake of a great, spiritual, cosmic whole. Not weariness, but strength to live springs from meditation.
  
  
  With firm step the student passes through life. No matter what it may bring him, he goes forward erect. In the past he knew not why he labored and suffered, but now he knows. It is obvious that such meditation leads more surely to the goal if conducted under the direction of experienced persons who know of themselves how everything may best be done; and their advice and guidance should be sought. Truly, no one loses his freedom thereby. What would otherwise be mere uncertain groping in the dark becomes under this direction purposeful work. All who
   p. 33
  --
  
  When, by means of meditation, a man rises to union with the spirit, he brings to life the eternal in him, which is limited by neither birth nor death. The existence of this eternal being can only be doubted by those who have not themselves experienced it. Thus meditation is the way which also leads man to the knowledge, to the contemplation of his eternal, indestructible, essential being; and it is only through meditation that man can attain to such knowledge. Gnosis and Spiritual Science tell of the eternal nature of this being and of its reincarnation. The question is often asked: Why does a man know nothing of his experiences beyond the borders of life and death? Not thus should we ask, but rather: How can we attain such knowledge? In right meditation the path is opened. This alone can
   p. 34

1.01_-_Introduction, #The Lotus Sutra, #Anonymous, #Various
  Dwelling always in lonely places,
  Practicing profound meditations
  And obtaining the ve transcendent powers.

1.01_-_Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  Bearing this in mind let us try to understand what the great Vedantic commentators have to say on the subject. In explaining the Sutra vrittirasakridupadesht (meditation is necessary, that having been often enjoined.), Bhagavn Shankara says, "Thus people say, 'He is devoted to the king, he is devoted to the Guru'; they say this of him who follows his Guru, and does so, having that following as the one end in view. Similarly they say, 'The loving wife meditates on her loving husband'; here also a kind of eager and continuous remembrance is meant." This is devotion according to Shankara.
  
  "meditation again is a constant remembrance (of the thing meditated upon) flowing like an unbroken stream of oil poured out from one vessel to another. When this kind of remembering has been attained (in relation to God) all bandages break. Thus it is spoken of in the scriptures regarding constant remembering as a means to liberation. This remembering again is of the same form as seeing, because it is of the same meaning as in the passage, 'When He who is far and near is seen, the bonds of the heart are broken, all doubts vanish, and all effects of work disappear' He who is near can be seen, but he who is far can only be remembered. Nevertheless the scripture says that he have to see Him who is near as well as Him who, is far, thereby indicating to us that the above kind of remembering is as good as seeing. This remembrance when exalted assumes the same form as seeing. . . . Worship is constant remembering as may be seen from the essential texts of scriptures. Knowing, which is the same as repeated worship, has been described as constant remembering. . . . Thus the memory, which has attained to the height of what is as good as direct perception, is spoken of in the Shruti as a means of liberation. 'This Atman is not to be reached through various sciences, nor by intellect, nor by much study of the Vedas. Whomsoever this Atman desires, by him is the Atman attained, unto him this Atman discovers Himself.' Here, after saying that mere hearing, thinking and meditating are not the means of attaining this Atman, it is said, 'Whom this Atman desires, by him the Atman is attained.' The extremely beloved is desired; by whomsoever this Atman is extremely beloved, he becomes the most beloved of the Atman. So that this beloved may attain the Atman, the Lord Himself helps. For it has been said by the Lord: 'Those who are constantly attached to Me and worship Me with love I give that direction to their will by which they come to Me.' Therefore it is said that, to whomsoever this remembering, which is of the same form as direct perception, is very dear, because it is dear to the Object of such memory perception, he is desired by the Supreme Atman, by him the Supreme Atman is attained. This constant remembrance is denoted by the word Bhakti." So says Bhagavn Rmnuja in his commentary on the Sutra Athto Brahma-jijns (Hence follows a dissertation on Brahman.).
  
  --
  
  "From Brahm to a clump of grass, all things that live in the world are slaves of birth and death caused by Karma; therefore they cannot be helpful as objects of meditation, because they are all in ignorance and subject to change." In commenting on the word Anurakti used by Shandilya, the commentator Svapneshvara says that it means Anu, after, and Rakti, attachment; i.e. the attachment which comes after the knowledge of the nature and glory of God; else a blind attachment to any one, e.g. to wife or children, would be Bhakti. We plainly see, therefore, that Bhakti is a series or succession of mental efforts at religious realisation beginning with ordinary worship and ending in a supreme intensity of love for Ishvara.
  

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  again, by isolating it from other objects. There are two sorts of
  objects for meditation, the categories of nature, and the
  PuruSa. Again, the categories are of two varieties; the
  --
  also, when the mind begins to meditate on the different
  elements it gains power over them. That sort of meditation
  where the external gross elements are the objects is called
  --
  their truths and their powers to the man who meditates upon
  them. Again, in the very same meditation, when one struggles
  to take the elements out of time and space, and think of them
  as they are, it is called Nirvitarka , without-question. When
  the meditation goes a step higher, and takes the Tanmatras as
  its object, and thinks of them as in time and space, it is called
  Savichara, with-discrimination, and when the same
  meditation gets beyond time and space, and thinks of the fine
  elements as they are, it is called Nirvichara,
  --
  are given up, either as gross or as fine, and the object of
  meditation is the interior organ, the thinking organ, and when
  the thinking organ is thought of as bereft of the qualities of
  --
  
  the mind as the object of meditation, before we have reached
  the state which takes us beyond the mind even, when it has
  --
  
  Or (by the meditation on) the Effulgent One which is
  beyond all sorrow.
  --
  
  Or (by meditation on) the heart that has given up all
  attachment to sense objects.
  --
  
  Or by meditation on anything that appeals to one as
  good.
  --
  
  What results from this constant meditation? We must
  remember how in a previous aphorism Patanjali went into the
  various states of meditation, and how the first will be the
  gross, and the second the fine objects, and from them the
  advance is to still finer objects of meditation, and how, in all
  these meditations, which are only of the first degree, not very
  high ones, we get as a result that we can meditate as easily on
  --
  corresponding to the Soul, the object, and the mind. There are
  three objects of meditation given us. Firs the gross things, as
  bodies, or material objects, second fine things, as the mind,
  --
  itself, but the egoism. By practice, the Yogi gets established in
  all these meditations. Whenever he meditates he can keep out
  all other thought; he becomes identified with that on which he
  --
  which conduct it; and knowledge, reaction. All the various
  meditations we have had so far, Patanjali calls Savitarka
  (meditations with reasoning). Later on he will give us higher
  and higher Dhyanas. In these that are called with reasoning,
  --
  mixture of these three makeup what we call knowledge. In all
  the meditations up to this we get this mixture as object of
  meditation. The next Sam ad hi is higher.
  
  --
  
  It is by practice of meditation of these three that we come to
  the state where these three do not mix. We can get rid of them.
  --
  upon one another that there is no discerning one from the
  other; when this meditation has been practiced for a long time,
  memory, the receptacle of all impressions, becomes purified,
  --
  A process similar to the preceding is applied again, only, the
  objects to be taken up in the former meditations are gross; in
  this they are fine.

1.01_-_Tara_the_Divine, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  Let us take Tara as an example. Now, when we
  practice Tara meditation, we must make a mental
  effort to imagine her as she is, green in color, hands
  --
  witness of her masterful qualities and activity.
  Her straight back shows that her meditation is
  similar to the diamond that never falters.

1.01_-_The_First_Steps, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  Rja-Yoga is divided into eight steps. The first is Yama non-killing, truthfulness, non-stealing, continence, and non-receiving of any gifts. Next is Niyama cleanliness, contentment, austerity, study, and self-surrender to God. Then comes sana, or posture; Prnyma, or control of Prna; Pratyhra, or restraint of the senses from their objects; Dhran, or fixing the mind on a spot; Dhyna, or meditation; and Samdhi, or superconsciousness. The Yama and Niyama, as we see, are moral trainings; without these as the basis no practice of Yoga will succeed. As these two become established, the Yogi will begin to realise the fruits of his practice; without these it will never bear fruit. A Yogi must not think of injuring anyone, by thought, word, or deed. Mercy shall not be for men alone, but shall go beyond, and embrace the whole world.
  

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  6:But usually the representative influence occupies a much larger place in the life of the Sadhaka. If the Yoga is guided by a received written Shastra, -- some Word from the past which embodies the experience of former Yogins, -- it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.
  

1.01_-_The_Science_of_Living, #On Education, #The Mother, #Integral Yoga
  and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through
  concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is
  absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary

1.01_-_Who_is_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  objects of the senses, the compassionate Buddhas appear in various forms in
  order to communicate with us. Tara, like other meditation deities, is one of
  those forms.
  --
  Her female form draws us into spiritual life. My teacher, Lama Thubten
  Yeshe, who practiced Tara meditation daily, often referred to her as Mummy
  Tara. Just as most of us worldly beings feel afnity for our mothers and rely

1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Even when we think of the Creator as a transcendent father, the anthropomorphic idea still persists and stultifies the aim at introducing a higher quality of thought into the concept of God. That is why we are unhappy even in meditation, even in our highest spiritual exalted moods. Even when we are exalted, we are quantitatively exalted; qualitatively, we are very poor. We are unhappy in some way or the other, and no one can make us happy. A tremendous effort is necessary to introduce a superior quality in the concept of reality. The difficulty lies in the mind being the only instrument that we have for doing anything whatsoever, and who is it who will introduce a higher order of value or a greater quality into this concept, other than the mind itself? But how can we expect the mind to conceive of a higher quality of reality other than the one in which it has found itself at the present moment? How can we jump over our own skin? Is it possible? How can we expect the mind to think of a reality superior in quality to the one in which it is living at present, and with which it is identified wholly? An immediate answer to this question cannot be given. However, there is an answer.
  
  --
  
  Sadhana is nothing but the intensifying of this flame that has already been lit up in us by God Himself, ultimately. You have been led to this study due to God's grace. It is not because you have money to purchase a book. It is not money that has brought you these discourses, it is not your effort that has brought you to these discourses it is nothing of the kind. It is a divine mystery that has operated in a very inscrutable and marvellous manner for a purpose which is cosmic in significance, and not merely individual, as we may imagine. You have been led to this study for a cosmic purpose, and a divine purpose, which is a coincidence and a collocation of factors which can be understood only by the Cosmic Thinker, God Himself. I have always been holding that, ultimately, it appears to be God who is doing sadhana for God-realisation, and nobody else can do it; and meditation is nothing but God thinking God.
  

1.028_-_Bringing_About_Whole-Souled_Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  We were discussing the relationship between abhyasa and vairagya in the system of yoga. The practice of yoga becomes effective when it is charged with the power of vairagya or the spirit of renunciation because, while practice is the endeavour to fix oneself in a particular attitude of consciousness, vairagya is a sympathetic attitude which simultaneously frees consciousness from attention to contrary objectives, or objectives which are irrelevant to the one that is taken up for the purpose of concentration and meditation. We cannot have a double attitude in yoga. That is, our attention cannot be diverted into two channels. Else, there would be split devotion, as they call it vyabhicharini bhakti not whole-souled devotion.
  
  --
  
  Inasmuch as the goal that is before us is the very purpose of life, it would be futile on our part to think that we can devote only half an hour of the day for this practice, and during all the rest of the twenty-three and one half hours of the day we can do other things which will throw dust on this little practice which has been done for half an hour. The major part of the day is spent in activities which are not only not contributory to success in the practice, but are contradictory, as well, and which completely disturb and upset the little result that we seem to be achieving through this little practice. So what is essential is that, in the beginning, taking for granted that we can be engaged in other activities for the major part of the day for obvious reasons, we should see that though the activities are a different type, they need not be contradictory, because distinction is not necessarily opposition. We can have a distinct type of engagement because we cannot practise meditation throughout the day; but this distinct type of attitude, profession or function that we engage in should be such that it will at least not directly disturb the mood that we have generated in the practice called meditation, to which we have devoted ourselves for half an hour, one hour or two hours.
  
  --
  
  Our love for the practice should be such that the moment we sit, our hair should stand on end that we are, after all, blessed with this glorious opportunity to dedicate ourselves to the supreme cause of our very existence. As if we are floating in an ocean of honey such should be the joy when we sit for meditation. We should not be worried, "Oh, how long have I to sit?" Some people go on looking at the timepiece, "How far it is over? Half an hour over? Not over? It is a great boredom, indeed. The bell is not ringing." Sometimes we do japa and look at the mala: "How far is it? Has it not finished?" This sort of practice is a mockery, and we should not play jokes with that which we have undertaken of our own accord. We cannot count the beads, and look at the watch; it is stupid to do so. It is a practice for the regeneration of our entire soul, of everything that we are. It is a process of rebirth in every sense of the term, and so it is a tremendously hard job very bitter, very awful, full of difficulties, and we have to encounter much opposition. All sorts of difficulties will be expected, and must be expected. But we will see the result almost every day if the practice is wholehearted, which means to say, our whole being is present in the practice.
  
  --
  
  It is necessary to reiterate that the only obstacle in the achievement of success in the practice of yoga is the absence of wholeheartedness. We are never whole-souled in our dedication, because of our subtly feeling the presence of other desirable things in the world which we consider as equally good, or at least to some extent. We never feel that things are useless, and that this is the only useful thing. Unless the feeling that everything else has no meaning whatsoever for our personal life, that everything except this wonderful undertaking called yoga has no meaning in our life unless this attitude of complete distaste towards everything extraneous arises in the mind, there cannot be whole-souled attention of the mind on the objective. That is why Patanjali has been crying that vairagya should be coupled with practice or abhyasa. We have practice or abhyasa without vairagya and, therefore, no result comes. Practice without vairagya is the attempt at fixing a portion of the mind, a fraction of the mind, on this objective called meditation, and sometimes allowing a major part of the mind to engage itself in other things, which also look equally good to this unfortunate attitude of the mind.
  
  --
  
  So the subconscious mind goes there, and that outlet which the mind allows for at the bottom lets all the energy leak out in the wrong direction. The so-called concentration of mind in the practice of yoga that is undertaken every day becomes a kind of futile effort on account of not knowing that some underground activity is going on in the mind which is completely upsetting all of our conscious activities called daily meditation. We have certain underground activities which we are not aware of always, and these activities completely disturb and turn upside-down all of the so-called practice of yoga that is done only at the conscious level.
  

1.02_-_Meditating_on_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  
  Tara sadhanaa text of a guided meditation on Tarais followed in
  order to purify our mind and cultivate our qualities so that we can
  --
  teacher of Tibetan Buddhism. The following description alone is not to be
  used for meditation.
  A sadhana begins with visualizing Tara and seeing her as the embodiment
  --
  path to develop bodhichitta and meditate on wisdom. Then, on the basis of
  all these practices, we take initiations and do tantric visualizations and meditations. If we understand foundational teachings and sadhana practice, well
  see that almost all of the foundational teachings are contained within a sadhanarefuge, the determination to be free, the four immeasurables, the three
  --
  This concept of self and our self-centeredness get in the way of developing bodhichitta and opening our hearts to others. We evaluate and judge others in terms of how they relate to I, me, my, and mine. Its extremely difcult
  for us to get beyond that. To loosen this, in our meditation we think, How
  would I look at that person if I took the I out of the picture? What would it
  --
  take ourselves out, it feels terribly unnatural. For example, we might start
  our meditation session contemplating, Ill take myself out of the picture. It
  doesnt matter if Harry gives me presents or is nice to me. Im not going to
  --
  independent or inherent existence. That is, there is no solid me meditating,
  no concrete Tara to meditate on, and no ndable action of meditation. All
  false appearances of inherent existence cease and we rest our mind in the
  --
  intention, single-pointed concentration, and insight into the nature of reality, their spiritual mentor will instruct them in more advanced visualizations
  and meditations to purify their extremely subtle body and mind. By means of
  these meditations, they will be able to work in wondrous ways to benet all
  beings.

1.02_-_Pranayama,_Mantrayoga, #Liber ABA, #Aleister Crowley, #Philosophy
  
  The ultimate idea of meditation being to still the mind, it may be considered a useful preliminary to still consciousness of all the functions of the body. This has been dealt with in the chapter on Asana. One may, however, mention that some Yogis carry it to the point of trying to stop the beating of the heart. Whether this be desirable or no it would be useless to the beginner, so he will endeavour to make the breathing very slow and very regular. The rules for this practice are given in Liber CCVI.
  
  --
  
  should do in form. Occasionally a mantra may be "given," "i.e.," heard in some unexplained manner during a meditation. One man, for example, used the words: "And strive to see in everything the will of God;" to another, while engaged in killing thoughts, came the words "and push it down," apparently referring to the action of the inhibitory centres which he was using. By keeping on with this he got his "result."
  
  --
  
    On the whole, the ambulatory practices are more generally useful to the health than the sedentary; for in this way walking and fresh air are assured. But some of the sedentary practice should be done, and combined with meditation. Of course when actually "racing" to get results, walking is a distraction.
  

1.02_-_SADHANA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  
  By meditation, their modifications are to be rejected.
  
  meditation is one of the great means of controlling the rising
  of these big waves. By meditation you can make the mind
  subdue these waves, and, if you go on practising meditation
  for days, and months, and years, until it has become a habit,

1.02_-_Skillful_Means, #The Lotus Sutra, #Anonymous, #Various
  Why is this? Because all the Tathgatas have attained perfect mastery of skillful means, wisdom, and insight.
  O riputra! The wisdom and insight of the Tathgatas is extensive, profound, immeasurable, and unhindered. They are possessed of power, fearlessness, meditation, liberation, and samdhi that is profound and endless.
  They have completely attained this unprecedented Dharma.
  --
  That is to say, power, fearlessness,
  Samdhi, meditation, and liberation.
  No one has ever questioned the Dharma
  --
  The Dharma that they have attained,
  Is adorned with meditation, wisdom, and power;
  And through these they save the sentient beings.
  --
  Through acts of giving (dna), integrity (la), perseverance (knti),
  Diligence (vrya), meditation (dhyna), and wisdom (praj)
  (i.e., the six perfections)

1.02_-_The_Divine_Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The symbolic companionship of Arjuna and Krishna, the human and the divine soul, is expressed elsewhere in Indian thought, in the heavenward journey of Indra and Kutsa seated in one chariot, in the figure of the two birds upon one tree in the
  Upanishad, in the twin figures of Nara and Narayana, the seers who do tapasya together for the knowledge. But in all three it is the idea of the divine knowledge in which, as the Gita says, all action culminates that is in view; here it is instead the action which leads to that knowledge and in which the divine Knower figures himself. Arjuna and Krishna, this human and this divine, stand together not as seers in the peaceful hermitage of meditation, but as fighter and holder of the reins in the clamorous field, in the midst of the hurtling shafts, in the chariot of battle. The
  Teacher of the Gita is therefore not only the God in man who unveils himself in the word of knowledge, but the God in man who moves our whole world of action, by and for whom all our humanity exists and struggles and labours, towards whom all human life travels and progresses. He is the secret Master of works and sacrifice and the Friend of the human peoples.

1.02_-_The_Human_Soul, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  
    1. Effects of mortal sin. 2. It prevents the soul's gaining merit. 3. The soul compared to a tree. 4. Disorder of the soul in mortal sin. 5. Vision of a sinful soul. 6. Profit of realizing these lessons. 7. Prayer. 8. Beauty of the Castle. 9. Self-knowledge 10. Gained by meditating on the divine perfections. 11. Advantages of such meditation. 12. Christ should be our model. 13. The devil entraps beginners. 14. Our strength must come from God. 15. Sin blinds the soul. 16. Worldliness. 17. The world in the cloister. 18. Assaults of the devil. 19. Examples of the devil's arts. 20. Perfection consists in charity. 21. Indiscreet zeal. 22. Danger of detraction.
  
  --
  
  9.: A soul which gives itself to prayer, either much or little, should on no account be kept within narrow bounds. Since God has given it such great dignity, permit it to wander at will through the rooms of the castle, from the lowest to the highest. Let it not force itself to remain for very long in the same mansion, even that of self-knowledge. Mark well, however, that self-knowledge is indispensable, even for those whom God takes to dwell in the same mansion with Himself. Nothing else, however elevated, perfects the soul which must never seek to forget its own nothingness. Let humility be always at work, like the bee at the honeycomb, or all will be lost. But, remember, the bee leaves its hive to fly in search of flowers and the soul should sometimes cease thinking of itself to rise in meditation on the grandeur and majesty of its God. It will learn its own baseness better thus than by self-contemplation, and will be freer from the reptiles which enter the first room where self-knowledge is acquired. The palmito here referred to is not a palm, but a shrub about four feet high and very dense with leaves, resembling palm leaves. The poorer classes and principally children dig it up by the roots, which they peel of its many layers until a sort of kernel is disclosed, which is eaten, not without relish, and is somewhat like a filbert in taste. See St. John of the Cross, Accent of Mount Carmel, bk. ii. ch, xiv, 3. Although it is a great grace from God to practise self-examination, yet 'too much is as bad as too little,' as they say; believe me, by God's help, we shall advance more by contemplating the Divinity than by keeping our eyes fixed on ourselves, poor creatures of earth that we are.
  

1.02_-_The_Philosophy_of_Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  This is proved from the scriptural text, "From whom all these things are born, by which all that are born live, unto whom they, departing, return ask about it. That is Brahman.' If this quality of ruling the universe be a quality common even to the liberated then this text would not apply as a definition of Brahman defining Him through His rulership of the universe. The uncommon attributes alone define a thing; therefore in texts like 'My beloved boy, alone, in the beginning there existed the One without a second. That saw and felt, "I will give birth to the many." That projected heat.' 'Brahman indeed alone existed in the beginning. That One evolved. That projected a blessed form, the Kshatra. All these gods are Kshatras: Varuna, Soma, Rudra, Parjanya, Yama, Mrityu, Ishna.' 'Atman indeed existed alone in the beginning; nothing else vibrated; He thought of projecting the world; He projected the world after.' 'Alone Nryana existed; neither Brahm, nor Ishana, nor the Dyv-Prithivi, nor the stars, nor water, nor fire, nor Soma, nor the sun. He did not take pleasure alone. He after His meditation had one daughter, the ten organs, etc.' and in others as, 'Who living in the earth is separate from the earth, who living in the Atman, etc.' the Shrutis speak of the Supreme One as the subject of the work of ruling the universe. . . . Nor in these descriptions of the ruling of the universe is there any position for the liberated soul, by which such a soul may have the ruling of the universe ascribed to it."
  

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The two main methods of the traditional and esoteric
  Qabalah are meditation (Yoga) and Practical Qabalah
  (Magick). By Yoga is meant that rigorous system of mental and self discipline which has as its primary aim the absolute and complete control of the thinking principle, the

1.02_-_The_Ultimate_Path_is_Without_Difficulty, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  "This is picking and choosing, this is clarity." People these
  days who practice meditation and ask about the Path, if they do
  not remain within picking and choosing, then they settle down
  --
  used in referring to both subjective and objective phenomena; in
  Ch'an meditation they sometimes speak of 'forgetting' or 'merg
  ing' subject and object; likewise, as 'turning words' or 'pivotal
  --
  When Ch'an students experienced purity or bliss, or perceived
  Buddhas and bodhisattvas in their meditations, they were told
  these were merely ching, mental objects or 'states' which should
  --
  these are inside or outside the mind is a pointless question here),
  obstructing the path of meditation.
  As examples of chi-ching, Japanese commentaries conven

1.031_-_Intense_Aspiration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  This is, perhaps, a major obstacle in the practice of yoga. Do not speak for some days. Take this vow: 'For any reason whatsoever, I will not speak.' When speaking is necessary, condition it by a principle that: 'I should regard it as most unavoidable; otherwise, I will not speak.' This is the discipline of speech, which is a very, very important discipline. There is also mental discipline in the form of japa and svadhyaya, with a little bit of meditation to the extent possible under the condition in which we are seated initially. And, there is physical discipline. These three disciplines should go together, by which what is intended is a total restriction of the movement of the mind towards extraneous factors which may distract the attention and diminish the intensity of the aspiration. The more we restrain the mind from its movement towards extraneous factors, the greater is the energy that is generated within, and automatically the aspiration becomes strengthened. When the energy is not allowed to leak out through other avenues or channels, then that energy naturally gets conserved, and the conserved energy increases the force of the aspiration. Energy is not destroyed. The principle of conservation of energy states that energy is indestructible it cannot be destroyed, but it can be increased or decreased by channelising it in different ways. It may appear that we have no energy at all because we have channelised the energy in some other way it has gone somewhere else. Not that it is absent it is there, but we have let it out, and so it looks as if it is not there.
  

1.035_-_The_Recitation_of_Mantra, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  The mantra, when it is chanted, generates a force which is the object of the realisation of the sadhaka. A mantra has a chandas, or the combining feature, which is the determining factor of the particular shape that the effect takes, and so the mantra determines the deity, and vice versa. So we have a deity, or the aim or the goal of the mantra, and the chandas of the mantra, as well as another thing altogether, namely, the discoverer of the mantra has some say in this matter. The discoverer of the mantra is called the rishi of the mantra. A rishi is a seer of the mantra not merely a composer like a writer, or an author, or a poet but a seer into the truth of a mantra, to whom the mantra, in its truth, has been revealed in his meditations; and so the will of the seer also is present there. So, according to our tradition, when we chant a mantra we remember the rishi of the mantra, the chandas of the mantra, and the deity of the mantra. Rishis, chandas, devata these three are always remembered before the mantra is chanted, so that we have the grace of these divine precedents of the sacred mantra that we are going to chant, because these are the causes behind the action that the mantra takes.
  
  The mantra that Patanjali particularly refers to in his sutra is pranava or omkara. This is something very difficult to understand and cannot easily be explained however much we may try, because these are very great secrets which are invisible to the eyes and, therefore, ordinarily incapable of explanation. It is believed that the chanting of pranava or Om, in the prescribed manner, sets up a novel type of vibration in the system, which is free from every kind of distraction or particularisation in respect of any external object. Every name in this world particularises itself in respect of an external object, such as tree, mountain, sun, moon, star, etc. they are external objects. But here, the object of pranava or Om is not any given object in particular. It is a general being, and anything that is general is also harmonious. Hence the chanting of pranava or Om in the prescribed manner, with the required intonation, produces a generalised harmonious vibration in the entire physical and psychological system, and this is what is conducive to the concentration of the mind in meditation, because meditation is nothing but the harmonious condition of the mind.
  
  --
  
  Also, there is a special tradition of chanting mantra, known as purascharana in India, and it is supposed to be the recitation of the mantra as many lakhs of times (a lakh is one hundred thousand) as there are letters in a mantra, so that the completion of the purascharana is supposed to be the completion of a round of sadhana, the completion of a given cycle. As many lakhs of japa as there are letters in a mantra are to be chanted, and then it produces a novel effect in oneself. There are devotees, even today, and there were many previously, who did numerous purascharanas of this kind for the purpose of the realisation of the deity of the mantra. I personally feel that for the minds of today, japa is perhaps the best sadhana, because it is a technique by which the mind can be automatically drawn towards the point of concentration by habitual recitation repetition of the mantra. It does not require much logic, study, or analysis, or anything of that sort. It requires merely a will to do that is all. There were many saints and sages who had spiritual realisation merely through this japa sadhana, because japa or recitation of the Divine Name or the mantra is virtually the same as meditation. As Patanjali mentions, japa is charged with the notion, idea or concentration of the mind on the meaning of the mantra.
  

1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  For a long time it may look as if nothing is happening in spiritual practice. This has been the experience of all yogis, saints and sages. For years and years together we will have no experience whatsoever. It will look like everything is dead, there is no life in anything, that we are striking a brick wall or a hard stone with no effect whatsoever, that our japas produce no effect, our meditations mean nothing, our worships are perhaps not heard by God, and there is only suffering. This condition may persist for several years, and the number of years or the extent of their duration depends upon the nature of the case, just as the purifying medical effect of a medicine depends upon the nature of the disease, the intensity of the disease, and the particular case on hand, to give an instance. But, suddenly, there will be a miracle. This is always the case in spiritual experience it always comes like a miracle. It doesn't come very, very slowly with halting steps, giving previous notice. It will give no notice. When there is illumination, we will not know that it is coming; and when we are going to be opposed, we will not know that it is going to happen. Both things will happen without our having previous knowledge of what is happening.
  

1.037_-_Preventing_the_Fall_in_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  We have to cure these reactions of yoga only through yoga. Drugs will not cure these illnesses. If a headache is caused by intense meditation, it cannot be cured by an aspirin tablet, because it is a result of an intense pressure that we have exerted upon the mind, the nerves and the pranas, and that pressure can be lifted up only by another type of meditation, of which we have to gain the knowledge only through the Guru who has initiated us. It is not an easy thing to understand. Sometimes there can be such disturbance of the digestive system that we will have diarrhoea for days or months, and we cannot stop it with medicine. Headache, giddiness and diarrhoea are generally supposed to be the immediate reactions of intense concentration of the mind. We will feel as if the mountains are revolving when we stand up. This is giddiness, and we cannot easily know why this is happening. Sometimes we may be under the impression that we are practising a wrong type of meditation, due to which these reactions are set up. It is not necessarily so. Our meditation may be correct, and yet the reactions can be there.
  
  When there is a physical condition of the type of painful illness, the practice should not be diminished. Generally, when we have a little fever, we will not be able to sit for meditation; and of course when there is a headache, it is out of the question. But knowing that these are the necessary and expected consequences of practice, one should not become diffident, and the practice of meditation should not be brought down to a lower level, either in quantity or quality, merely because of these obstacles. They will be there for some days, and sometimes even for months, but they will pass away. Just as when we clean a room with a broom there is a rise of dust, and it may look as if we are worsening the condition in the room rather than cleaning it, that is not the truth, because afterwards all of the dust will vanish and the whole room will be clean. Likewise, in the beginning it may look as if there is something worse happening to us than what has occurred earlier, but it is not true. We are getting cleaned up, and a day will come when the storm will cease and we shall be happy.
  
  When there is intense pain an intolerable physical condition which prevents sitting for meditation one can split up the sessions for meditation into one, two, three, four or five sittings, but the total quantity should not be diminished. If we are in the habit of sitting for three hours meditation, and it is not possible to do so when we have got a headache, we may split it into six parts. But it should not be completely given up on the plea that we are ill and therefore cannot do the practice, because if we miss the practice its intensity will come down, and then the reaction produced by non-practice will really be disadvantageous - more disadvantageous than the pains we feel due to the rise of reactions by correct practice.
  
  --
  
  There is a series of difficulties that follows this condition of lethargic inactivity and the slowing down of the intensity of meditation. The mind will expect only one chance to enter in, and if we give the least chance for this peculiar trait of the mind to counteract any good thing that we do, it will set up a tempest, a cyclone of counteracting work, which will prevent us from taking further steps in the practice of yoga. It will create doubts in the mind. "Oh, maybe something is seriously wrong either with the initiation that I have received, or I may not be fit for the practice. Otherwise, why have I been suffering like this for years? I have achieved nothing. I have not had the vision of God after ten years or fifteen years of meditation, and the only thing that I have is purging. I have no desire to eat anything, and I cannot sleep.
  
  Then doubts will start rising up in the mind and tell us all sorts of stories about our Guru and our sadhana, our scripture and religion, and everything. We will start doubting everything; and only a single doubt has to arise in order for ten doubts to rise up as the result of that one doubt. Then we will change the Guru. Many people change their Gurus, change the method of meditation, change the mantra and move from place to place, because they have found that there is something wrong. "Otherwise, why is it that I am not achieving anything after so many years of effort?" So, after vyadhi and styana comes samsaya or doubt. This is an obstacle, says Patanjali.
  
  We may doubt the existence of God Himself this is something that is not unexpected. "After all, is there such a thing called God? Buddha does not believe in God. Perhaps Buddha may be right. He never uttered a word about God. So why am I crying for Brahma, Vishnu, Siva and all that? They may not be there at all." These doubts also will arise. "If they are not there, why am I praying to them? And if they are there, why didn't Buddha mention them? Buddha was not a fool. And there are other religious teachers who do not mention these things. They have other methods, such as upasana meditation, vipasana meditation, and are all sorts of things.
  

1.038_-_Impediments_in_Concentration_and_Meditation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  object:1.038 - Impediments in Concentration and meditation
  author class:Swami Krishnananda
  --
  
  Chapter 38: Impediments in Concentration and meditation
  
  --
  
  Then Patanjali goes on to tell us that there can be another obstacle alabdhabhumikatva, which means to say the incapacity to fix the point of attention. However much we may try, we will not know where to concentrate the mind. There will be either experimentation with various ideas and ideals for the purpose of concentration, not knowing which is good and which is better, or there will be a total inability to fix the mind at all. Due to continued exertion of the mind for a protracted period in the practice of meditation, it may become so tired that it may refuse to act further, just as we sometimes see horses becoming exhausted by pulling carts. Perhaps from not having been fed for some days and from working in the hot sun, they refuse to move further in spite of their being whipped any number of times. They may even topple the cart, or they may move backwards, so that the driver does not know what they will do. It is possible that the mind can also resort to these devices when it is exhausted due to the fatigue of practice.
  
  This is also an important aspect of the practice of meditation. It should not entail any kind of exhaustion of spirit or fatigue of the body or the mind. Whenever we work we are likely to get exhausted, but it is essential to remember that meditation is not a work it is not an activity which can exhaust us or tire us. Also, there is a possibility of one's getting tired of anything which is extraneous to one's own essential nature. It is not easy to get tired of one's own self, although we can get tired of others. We can get tired of anything that is not essentially a part of our own nature. But meditation is nothing but an attempt to manifest our own nature in greater and greater degrees, rather than engage ourselves in an activity for the purpose of the achievement of an ulterior motive. meditation is not an action in the ordinary sense of the term and, therefore, it is not supposed to bring about fatigue, either of the body or of the mind. If we feel exhaustion or fatigue after meditation, it can be safely concluded that there has been some kind of mistake in the choice of the ideal of meditation or in the method that has been adopted in meditation.
  
  Somehow or other we have considered spiritual meditation as a kind of work like factory work, or work in a shop, or some such activity which it is not, really. We have to remember that in yoga, we are moving closer to Reality which is our own essential nature, and we are not going away from Reality. The externality that is involved in activity gradually gets diminished in spiritual meditation, and the less is the element of externality present in an activity, the less also is the sense of fatigue and exhaustion. The nearer we are to our self, the happier we feel. Inasmuch as meditation, if it is really spiritual, is a tendency to one's own essential nature and not a movement externally in the world of objects, it should, instead of bringing fatigue and exhaustion, create happiness and a sense of energy in one's own self.
  
  The incapacity of the mind to fix its attention on the ideal of meditation may be due to undue pressure exerted upon it by an unclarified understanding of the technique. It can also be due to certain desires present in the mind which have not been fulfilled, and which have not been allowed to come to the surface due to the force of discipline. While discipline is good, it cannot always succeed, because it is a power externally exerted upon something which succeeds for sometime, but cannot succeed for all times. The reason is that anything extraneous is repelled it cannot be absorbed. The mind, being the subtlest instrument available to us, can feel the pressure more than anything else. Therefore, any kind of frustration of feeling, even very minutely present, can cause a sensation of exhaustion in oneself. It is not easy to understand why we are exhausted, why it is that we are not able to sit for a continued period in meditation. There can be hundreds of excuses for our inability to sit for meditation, but they are only excuses devices employed by the mind to get out of this difficulty we have put upon it.
  
  --
  
  At a particular stage in the practice we get severed from the centres of our pleasure; and nothing can be worse than this. This severing of oneself from the centres of pleasure can happen either due to a deliberate withdrawal of oneself effected by physical sequestration, deep concentration, etc., or it may be due to a reaction of the practice of meditation. Whatever be the cause, this effect may follow that which we liked or loved and regarded as worthwhile in life may leave us; and if the cause of this event is not known, the difficulty or the pain felt is much more. If I attack you, and if you know why I am attacking you, the sorrow that you feel is a little less than when you do not know why I have attacked you. If suddenly I come and attack you and you do not know why, you become more agonised than when you know the reason behind it. Even though you are not pleased with my attitude, at least this feeling of agony is mitigated by the knowledge of the cause thereof. But if the cause is not known, it is still worse. You do not know what is happening or why this sudden attack has taken place. Oftentimes we may be in a state of depression without knowing the cause thereof, and here the danger is obvious because at this point we are kept in a state of suspense, and a state of suspense is not a good condition because it can take any side. A person who is neutral is capable of taking either the right side or the left side, if the chance comes or the time for it comes.
  
  --
  
  Duhkha and daurmanasya sorrow and depression in the mind can be due to a memory in the mind of having lost everything pleasurable in life. This memory can come after years and years of practice. The memory need not come immediately. After fifteen, twenty years of meditation we may remember, "After all, I have lost all the goods of life. I am a miserable person." This condition can supervene due to the memory of having lost the centres of satisfaction in life. Or there can be a writhing of spirit from within due to the pressure of Reality itself, though our meditation has been correct and in the right direction, and this requires that the external centres of pleasure be isolated from the spiritual ideal that is before it, because the centres of pleasure, whatever they be, are ultimately irreconcilable with the ideal of meditation.
  
  The irreconcilability arises on account of the fact that all objects of pleasure are centres which pull consciousness in a direction which is different from the direction which the spirit is trying to take in the practice of meditation. To use a common term, 'objects of sense', the centres of pleasure in life exert a centrifugal force, while in meditation the force is centripetal. It is a movement towards the centre rather than towards the circumference. But in the pursuit of pleasure in the cognition of objects of sense and the activity that is directed towards the achievement of these objects there is a movement of the mind away from the centre externally, like the radii of a circle moving away from the centre towards the circumference. In meditation these rays, which are the radii of the mind, are withdrawn to the centre and conserved with a tremendous effort of understanding. Whatever the circumstance, one has to pass through these stages, and perhaps no one can escape these conditions. One day or the other we will find ourselves in this mood of sorrow and despondency; and most of these difficulties come only in an advanced state and not in the initial stages. A beginner does not know what all this is, because he has not felt any one of these. It is only after a certain stage, perhaps after years of intense practice, that these experiences will come like violent winds blowing over one's head.
  
  Patanjali also mentions that there can be another difficulty, namely, tremor of the body angamejayatva - which means a sudden reshuffling of the cells of the body and an urgent necessity felt by the pranas within to rearrange themselves on account of pressure exerted by meditation. The pranas move in a particular direction and in a particular manner, usually speaking. Though this is the usual way that they function, it is not the way in which we want them to work, according to the ideal that is before us. This meditation on the ideal may require the pranas to function in a different manner altogether, and if they are thus required, insistently and persistently, every day for a long time, and a rearrangement of the pattern of action is demanded of them, they may feel the pressure thereof to such an extent that they may cause a jerk in the body, a sudden shaking up of the muscular system and a shock felt in the nerves all of which is only due to the movement of prana.
  
  --
  
  The point is that ordinarily the movement of the prana is motivated by desire, and in meditation the desire is sublimated at least there is an attempt at sublimation, though it is not fully sublimated and this is immediately felt by the pranas. When the practice of meditation is continued and is repeated every day, naturally the effect upon the prana becomes permanent, and it changes its movement in the direction of unity and harmony rather than diversity and distraction. But in the beginning this effect exerted upon the prana comes to it like a surprise because it has not become used to it, and when it is taken by surprise, it pushes the whole system with a new type of force.
  
  The push exerted by the prana is the cause of tremor of the body and, therefore, it is not a permanent condition, and it will not continue for a long time. It is not that we will feel the jerk or shock always. It may continue for some months or even years, as the case may be. Patanjali regards it as an obstacle because of the fact that it is a passing phase, as it is only a temporary reaction set up by the pranas which has to cease when the condition of meditation becomes sustained and a part of one's real nature dukha daurmanasya a
  gamejayatva vsapravs vikepa sahabhuva (I.31).
  --
  
  When this tendency comes down, then this heaving of the breath through inhalation and exhalation also becomes slower, so that in deep meditation we will find that we will not even feel the process of breathing at all; it will be so calm, quietened and slowed down that it will become imperceptible, for all practical purpose.
  

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