Meditation and Meditation

SOME people, when they sit for meditation, imagine they have gone into a remarkable condition and are proud of it. But most often what they do in meditation is simply to let loose their thoughts: it is a sort of kaleidoscope that moves in their head. There are some, however, who can remain without any thought for a while; but if they are called out all on a sudden at the time for some reason or other, they wake up furious, protesting that a nice meditation is spoilt and fret and fume against the whole world. There are all the same a few who know how to meditate, they do come to a sort of union with the Divine. Certainly, this is very good. There are others who can follow the train of an idea up to a point, even up to the central point of the idea. This is also very good. But most get into a half-sleepy condition, that is to say, very tamasic. The mind is inert, aspiration inert, the whole being is inert. They can remain in that condition for hours together. Well, nothing is more durable than inertia. And when they come out of it, they think they have achieved something very great. But they simply fell into unconsciousness.

Yes, some know how to meditate. But even supposing you know how to enter into the divine consciousness, that ex­perience must have some effect upon your external life­ – naturally it would differ according to the person concerned. There are some who cut themselves clean into two. These, as I have said, when they enter into meditation, have or think they have experiences and very fine experiences. But when they come back and begin to act, they become the most ordinary people, with the most ordinary reactions, doing all kinds of things that should not be done. They think of them­selves alone, busy arranging their own life, without a thought

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for others, whether one could be useful to the world or not. And yet in meditation, they came into contact with some higher and deeper consciousness and reality. It is for this reason that people who have found it difficult to change human nature, have declared it an impossibility and advised that the one thing to do under the circumstances is to abandon the world and escape. Naturally, if all could run away there would no more be any world. But, luckily or unluckily, the existence of the world does not depend upon the will of in­dividuals: they had no hand in the creation of the world and they do not know how it came about. Is it simply because some get away from the world that the world will cease to exist – for them, perhaps, but for others? Although I am not sure whether even they really succeed in getting away. In any case, I do not believe that you can transform yourself by meditation. But when a work is there before you and you do it as well as you can, also while doing it you take care not to forget the Divine and you give yourself up to him so that he may change your being, change your reactions into something beautiful and luminous, then indeed the Divine will transform you.

I have never seen people who left off everything to sit in a more or less empty meditation making any progress; in any case their progress is very small. On the contrary, I have seen people, full of enthusiasm for the work of transformation in the world, devoting themselves to that work without reservation: they give themselves up with no idea of personal salvation. Yes, it is such people I have seen making the wonderful pro­gress. On the other hand, I have seen very many living in monasteries: well, they are not worth talking about. It is not by running away from the world that you will change it: it is only by working steadily at it that you can bring about the change.

Does this mean that meditation is of no use at all?

Meditation will come to you as much as is necessary for you. When it comes it seizes you; then you should not resist. You sit down and go within yourself, withdraw yourself inside and you make the needed inner advance. When that is

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done you come out and start again with your work. But above all, do not be vain. People who believe they are exceptional creatures and have more merit, put a bar to all their progress. I must insist on the need of humility. People have often spoken much about it but without understanding it very well. Be humble, but in the right way. If you could but root out this weed that is vanity! How difficult it is, yes, how difficult! You cannot do a single good thing, make the slightest progress, without being puffed up secretly somewhere, cherish­ing a hidden self-satisfaction! You have to deal hammer blows to break that hard core of egoism. You have to work all your life to destroy this poisonous herb. You think you have done it and you are so satisfied with the idea of having done it at last.

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