Meditation (contd.)
contributed by :
Dr. Girish Jha (Chief Mentor, PIYAS)

Meditation or DHYAN is a state of being on which there is effortless and choice less awareness of what life is within and around. There is no mental activity as such but a state of being. It is a way of living in dynamic attention, in dynamic awareness of what life is. It is inhibited, unconditional movement of individual consciousness in harmony with the universal life. It is a non-cerebral movement, a movement of that part of brain which inhibited by conditioning through education, culture, civilization and socio-economic contents of life. It cannot be a means to an end.

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Meditation is a state of whole being, whole life, neither exclusively of mind and its movements, nor brain and its cerebral activities nor the body and its activities. It is not contemplation, reflection, concentration, sensual, non-sensual, occult or transcendental. It is not the result of some mental activity. It can not be brought about by any intellectual gymnastics, emotional stimulations, drugs or any chemical tricks. It is not the result of psycho-physical activity.

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So meditation is the state of total being. The body is relaxed. A metabolic change takes place through the creativity of that energy. The relaxed person has this infinite creative energy which keeps him eternally fresh and spontaneous. Freshness is the content of innocence. In the state of meditation, intelligence uses the body and the mind without any tension, conflict or contradiction.

Thoughts and emotions are born of some motive and result in some neurological tension or chemical pressure. Thought is attached to I-Consciousness. It is changed to known, the past and to all the conditioning which constitute our consciousness. There is a cerebral movement resulting into tension. As long as there is a motive for one self or others, or family, or country, there cannot be relaxation. Without relaxation there cannot be spontaneity.

In the state of meditation cerebral organism is extremely sensitive, sharp and ever attentive. There is no centre which directs the movements, no circumference that limits the movement. The movement without tension never brings stress. So it becomes possible for a person to move through variety of relationships without leaving any scars of memory behind. So this transformation is spontaneous, natural and without any conscious effort. Every moment is significant and sacred. It becomes beauty, harmony, integral natural and blissful.

Constant verbalization is an obstacle in the path of meditation. Verbalization includes talking unnecessarily, intellectually disturbs the state of relaxation. One talks of future or the past continuously and strengthens I-Consciousness. So one has to learn how to verbalize, when to verbalize and when not do so.

The moment a word is born in your mind, it stimulates an emotion or an association, which brings a thought or many thoughts. The moment the thought is born it penetrates through the skin and enters the ether. It brings into existence ether waves which contaminate the surroundings. The life is homogenous, whole and one can never fragment it. If verbalization continues it is impossible to stop its movement suddenly by sitting in a corner and closing the eyes. Every unnecessary verbalization strengthens either the past or future. One must educate oneself and one's mind and one must learn how to observe.

Mediation: To observe is to watch a thing subjectively, to watch it without evaluating or judging it.

When you look at a thing the brain is bound to register name and identity, the object of perception. As one cannot help the eyes seeing a tree, one cannot help the brain naming it. There is a voluntary evaluation activity besides the involuntary cerebral activity built in the cerebral structure. The liking or disliking, judging, comparing complicates the perceptions.

Is it possible to educate the mind to look at a thing innocently, simply and non-subjectively unless a choice is inevitable? Is it possible to educate the mind to look at things without comparing and judging them, without wanting or not wanting them, unless the object of perception is directly related to one's physical necessity?

How: How does one educate the mind to observe? One way is to look at the movements of the mind, to look at them in sustained quietness. One looks at the mental movement in actual relationships without losing the attitude of an observer. In the beginning the state of observation lasts for few seconds and one suddenly lapses into the habit of becoming doer, an experiencer, interpreter and actor.

If a person is sensitive and attentive the gap may be small and if he is insensitive and inattentive the gap between two movements of observation may widen and deepen. One has to educate the mind in this manner patiently.

Few Tips: One has to be aware of the lapse between the state of observation and that of a doer. One has to be aware of the state of inattention. To be aware of lapse or the gap is itself the state of observation.

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