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6. Meditation: A Discipline of Self-Integration : 3.

The Teachings of the Bhagavadgita  :

The process of meditation is not a struggle in the sense of a fighting with nature, or with what we call the odds of life; it is an establishment of a harmony, rather than a conflict with the powers that be, in which we are engaging ourselves. It is more an attitude of friendship by way of communion of feeling that meditation is, than an encounter with an enemy; though in the earlier stages all the opposing forces appear to be our opponents, enemies, and intruding factors. There are stages by which the senses and the mind have to be weaned from the points of distraction, and the highest method should not be applied when one is in the lower stage of evolution.

Each one has to realise where one is positioned in this world. There should not be any kind of over-estimation of one's capacities, nor is there a necessity for under-estimation. It is a need for a careful observation of one's self in the true perspective of the position or the station one occupies in this great scheme of evolution. This requires a knowledge of the vaster field of our relationship with the entire scheme of things, where we touch upon the whole story of creation – the cosmological process to which also reference has already been made. When we touch the point of meditation, we are actually coming in contact with every sleeping dog in the whole universe – they will slowly wake up and become conscious of our adventure, our activity and our intentions.

In the lowest stages, such as the one in which we are at present – the purely social, political, and physical – the forces of nature do not actually make themselves felt in our relationship to them. We are so self-centred, physically and socially, etc., that the wider involvement of ours in the larger scheme of things does not become an object of our awareness, usually. But any act of concentration, a pointed attention of consciousness, stirs the atmosphere in a particular manner and this stimulation, communicated to the whole environment of ours by the effort of our consciousness in meditation, rouses into action certain powers whose existence itself might not be known to us earlier.

These are the oppositions we feel when we actually enter into the process of meditation in right earnest. In the beginning nothing may seem to happen. For days and months, and even years, it may appear that our meditation is not yielding any result at all, and we are just the same person that we were – but, this is not the truth. Every effort at concentration of consciousness is a great asset, and even if it be not tangible to our outer consciousness or our surface mind, it is there, like a little bank balance. Though it may not become cognisable because of the little quantum of it, it is nevertheless there like an incipient disease or a possible potentiality for a future development of any kind whatsoever.

To be continued  ....

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Undeveloped persons cannot think for themselves.

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At the present moment, the Varnasrama system exists in name only.

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They must raise themselves to their original lofty level.

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They should develop a new understanding heart of love and devotion, with a spirit of co-operation, sacrifice and service.

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