Evolution of Love 2

MEDITATION

Meditation means many things to many individuals and ranges from quiet brooding on a concept or an ideal to the beatitude of the highest spiritual contemplation. But in the sadhana propounded by the Maharshi, it strictly means, whatever the method, the attempt to still the thinking faculty, the perpetually-surging waves of the mind, in order that the calm ocean of pure awareness, from which they rise and on which they move, may be experienced.

To beginners, this mind control appears to be a formidable feat, yet the Master encourages them to go ahead and practice – at all events to make a beginning. He constantly dins into us the inspiring notion that we are already Self- realized and that, if we are not aware of it, the obstruction to that awareness should be removed by investigation – vichara – which is as logical as it is simple.

To hear it direct from him this “Self-knowledge”, rather the way to Self-knowledge, is “the easiest thing there is” (Atma Vidya); but, judging from the questions constantly asked of him, and later of his disciples, there appears to be the need for much spadework before its central idea takes a firm hold on the seeker. The Master’s obvious meaning seems to be that, even apart from the psychological efficacy of the vichara proper, preoccupying the mind with a single theme to the exclusion of all others, if doggedly practiced, will not fail to produce beneficial results. It will tend to reduce the oscillations of the thinking processes, and thus render the mind amenable to concentration on the supremely important work which is to follow, which by itself is a splendid achievement.

Finding the answer to the query “Who am I?” is not the immediate burden of the practice in the beginning. Stability and fixity of the restless, mercurial mind is the first aim, and this can be achieved by constant practice and by frequently pulling oneself back to the subject of the meditation whenever the mind strays away.

When the mind has attained an appreciable degree of concentration, which means of depth, it will be time to think of the answer. Some sadhakas are fortunate enough to begin with a mind already accustomed to concentration, either “naturally”, or by training, or through intense fervor, so that they are able to go straight to the application of the vichara, and thus make a more or less rapid progress, according to the intensity of their determination, without much strain. For the Master tells us that mental calmness, that is, controlled mind, is essential for a successful meditation.

The next idea in the vichara seems to be that wherever, and for however long, one may search for the answer in meditation, one will certainly not find it in the physical body; for no part of it is intelligent enough to stand the test of analysis or answer the call. Even if the meditator takes his body as a whole and confers on it his name, say, Krishna or Peter, sooner or later he will discover that it is only his mind which is responsible for this as well as all other thoughts and sensations. Thus diligent search and keen observation eventually lead to the mind as the perceiver, desirer and enjoyer of a world which is entirely its own thoughts; for the mind cognizes naught but its own ideas.

The final idea, one gathers, refers to the most vital stage of the vichara, when the foregoing fact has become a settled conviction and the seeker unabatingly continues his inquiry, this time no longer into the insentient body, but into the very nature of the mind, from which he has discovered the ‘I’ thought to have arisen. Meditation has by then taken a firm grip and has turned from an erstwhile painful and apparently fruitless effort to a joyful, eagerly-looked- forward-to performance, which can no longer be abandoned or even slackened.

The thinking processes have by now considerably slowed down and with it, naturally, the restlessness of the mind. Profound peace and inner joy impel more frequent and longer meditation, which in turn reduces thinking still further, till the moment of full maturity is reached, when all of a sudden all thoughts completely cease, and the meditator, the ‘I’, having nothing to disturb or preoccupy him, spontaneously finds himself in his pure Being, which is the Absolute State or Substratum. This is what the second and third sutras of Patanjali’s yoga mean by saying:

“Yoga is the suppression of the vritti (modifications of the thinking principle). Then the seer abides in himself.”

And what is that Self in actual experience? Sri Bhagavan tells us that it is the Light which ever shines in the Cave of the Heart as the flame of the Consciousness ‘I’ ‘I’ – the eternal and blissful Sat-chit-ananda. This is the answer to the vichara and its fulfillment. The ‘I’, which has carried out a determined and protracted search into its own nature, has at long last found itself to be not other than the Pure Mind, the immaculate Being, which is eternally wrapped in blissful stillness. This is Turiya, the Fourth, or Samadhi. There remains nothing more for one to achieve but to consolidate this state into the permanent experience of Sahaja Nirvikalpa, which is the Great Liberation.

Sadhakas take courage from the personal assurance of Sri Maharshi and the testimony of those who have found the Ultimate Peace, and relentlessly continue their efforts however sterile these may at first appear to be, strong in the belief of the descent of the Divine Grace on their endeavor to crown them with the greatest of all crowns, that of Supreme Enlightenment.

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