The purpose of meditation is actually to thin down and resolve all the problems of the mind. So we are feeling like meditating because the pre-meditational spell was agitating, tense, tension producing. Now when the tension is removed, then the mind becomes free. Can you imagine the ecstasy and freedom such a mind will be able to deliver or bestow?
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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
Today I thought I will tell you something about contemplation, contemplational result, meditational absorption and (that ‘and’ is very important), the activities and interactions throughout the rest of the day. Our children are running about; they will do many things. This happened many, many years in Chennai when it was Madras. I was staying in Rajappan’s family. His wife Usha is a very intelligent and sharp girl. She is also in a way humorous. She had then two daughters. They had purchased something like a coral cluster. It is glass and it was there on the table; a very sizeable one. This girl went on moving about, moving about, moving about and finally she broke it; dropped it and broke it. The mother was very much affected, very much affected. What do you think of a mind that gets agitated with such an instance?
Now why are we meditating? I don’t know whether you have thought about, even the initiated people. Why are you meditating and what are you trying to do? We are trying to administer a treatment to the mental functions as a result of which the functions will become slower, slower, slower, then feebler, more and more feeble, and lighter, more and more light.
When you are able to do your meditation through a mantra, deeksha mantra that you have got, it is only a way of entering into the mind. After entering the mind, you have to make the mind follow you. You chant the mantra or preserve it in your mind and ask the mind not to be distracted. It is not easy. So the purpose of meditation is to treat the mental functions, thoughts, memories, reactions, anything, reduce their speed, reduce their thickness, density. That is why I say make it slower and slower, feebler and feebler, lighter and lighter, make it thinner and thinner.
Suppose there is an instance of heart attack and the patient has survived; I believe the doctors give him a regular dose of blood thinner. Thinning the blood is a redress for heart pressure and heart attack. Now our mind becomes dense, it becomes intolerant, it starts grieving over different types of unexpected outcomes from actions and interactions. When that comes, the mistake or error is in the physical external level, but the impact it produces is in our mind. The instance as such, the instruments used for it will be lying there; what is affecting you is the affectation caused by various instances and interactions of the day.
Now the purpose of meditation is actually to thin down and resolve all the problems of the mind. By the interactional outcomes, we get agitated, desires are not fulfilled, hatred is not expressed, many things will be there. Now what I want to say, I don’t know whether you will grasp it properly. So the meditation absorption and even the so-called extinction of the mind temporarily, all these are taking place in meditation. Why? Why? Because you are not happy with the waking state functioning of your mind. So you want to bring about a change. It cannot be through swallowing a sleeping tablet and going on sleeping. No. Now this process will be effective only when you intensify it. Now how to intensify becomes a question.
So we are feeling like meditating because the pre-meditational spell was agitating, tense, tension producing. Now when the tension is removed, then the mind becomes free. Can you imagine the ecstasy and freedom such a mind will be able to deliver or bestow? Now if this does not take place, then you are very much upset. So think of half-an-hour or forty minutes of meditation absorption or absorptional meditation and then parallelly how many hours? Seven hours you sleep, one or two hours you attend the calls of nature, nine, remember the figures. Just imagine 7+2 = 9 hours and forty minutes you meditate. Let us even say one hour. So out of the 24 hours, 10 hours are gone. Now 14 hours are there.
In the 14 hours, if your actions and interactions are again producing tension and you have no way of dealing with them except by plunging into meditation, then you are going to be in a perpetual crisis. You will meditate for one hour and you will go on listening to the quarrelsome talk for how many hours I don’t know. So what is required is the cause for meditation itself should be eliminated. In other words, the usual tensions, stresses which are produced by the actions and interactions, they should not be there.
All the scriptural reading is meant for balancing the mind, stabilizing the mind, no matter what it sees and what it has to deal with. But you must be happy in doing your day’s work. To make you conscious of it, take to one hour of meditative absorption.
I am getting up in the morning and after getting up, till I go to bed, I am generally working, active, either to speak to people or listen to them, reading letters, replying them, writing the serials for the book, verify whether they have, listening to the people, writing letters, I think I only speak or write, write or speak. But do you know? How to make you understand this? This day’s activity itself, if you want to call it, you can call it my meditation or in our language we call it a ‘sahaja samādhi’. It becomes a ceaseless samādhi for us.
In meditation and absorption what will you do? You will have a very peaceful and poised mind. About 98%, except that the mind is functioning, you must be able to have the same peace and harmony throughout your interactions.
Initially I had a craze for meditation. I was meditating for 2 ½ hours a day, Sunday 4 hours, but I found this meditation and absorption were not a full answer. What about the subsequent activity? The scriptural poetry I always like and I used to read. And they have discussed this subject very, very well. Even Bhagavad Gita has discussed but people are not able to get it from the book. That is the problem.
So I was questioning why do I need meditation and samādhi. Because the mind needs it. Why? Because of its interactional impurity, interactional instability, interactional agitation. So what causes us trouble is the agitation. That agitation should be dealt with. When? In the waking hours themselves. That is actually meditation, momentary meditation.
Whenever called for, you meditate or do whatever else you like, as a result of which a tension that is caused will be dissolved. So the tension-dissolving effort should be continued. It is a very great expertise. One requires a lot of, what shall I say, sharp understanding, very good discretion, very good discernment; anything can happen.
Indumathy suddenly fell dead when Indumathy and her husband King Aja, both of them were strolling in the garden. You can imagine the sorrow of Aja and he went on crying and weeping, sitting by the side of his wife’s dead body. Finally nobody could go near. Vasishtha sent a message in four lines of poetry. It was a timely diversion, diversional application for him. He read it, read it, read it. Thought about it for five minutes or ten minutes and said “Okay. Take the dead body and arrange for cremation”.
Part of the meditation is this - Agitation-dissolving effort. So what I would like you to understand is if you are able to live and interact in this world properly, properly, properly, thoughtfully, thoughtfully, thoughtfully, and sublimatingly, sublimatingly, then I think that is constant meditation. But this does not mean that seekers will not need to meditate, they should meditate, meditate, meditate, and then they should understand what is happening in meditation and how they become peaceful and poised. The same condition or I can make a concession, 98% of it, you must be able to preserve, generate and strengthen in the wakeful hours. This is what is called infusional introspection. You introspect with a view to handle the mind, pass on the introspectional effect of sublimation to the mind, and the mind becomes, I don’t know what to describe it as, it becomes verily the self, verily the self. I can speak more about it provided you question me. Have you understood what I say? Why don’t you ask me? I will be available this evening.
Harih Om Tat Sat. Jai Guru.