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108
THE ART OF POSITIVE THINKING
readily available, but as long as movement persists, the highest achievement is not possible.
If we want to change the inner environment, we shall have to clcarly determine our aim, and the means that we are going to adopt. There is no need to worry about fulfilment; it will come of itself. Our aim is transformation--that is, changing the circumstances, the inner environment and consciousness. With a change of circumstances consciousness already stands modified. All imperfections of consciousness are the result of outward circumstances. With a change in the outer situation, consciousness is established in its perfection. As a matter of fact, there is nothing which requires to be changed. Consciousness remains what it is. However, whatever came to pass because osa particular motive stands altered. Without cause, there is no effcct. If the motive changes, the state of mind resulting from the original motive also undergoes a change.
Our aim is the transformation of consciousness, of inner motives. That means: freedom from fickleness. The first move is the establishment of steadiness, of full concentration. One starts practising Preksha Meditation, but if the body is unsteady, the tongue wavers and the mind is restless as before, if there is absolutely no change there, it would mean that the reality of meditation has not yet been fully grasped. If at all thcrc had been true meditation, a change would have occurred. Not that one would attain full composure just in a day, yet a slight change should be discernible. The mind that was totally incapable of concentration before, should bc able to concentrate at least for 5-10 seconds. After ten days, it should be able to keep steady for a minute or two at least. Likewise, there should be a corresponding change in the tongue; it was continually wagging before, now it is comparatively quieter. The uncomfortable feeling experienced before when confronted by silence, the restlessness of unaccustomed quietness, should grow less acutc.
The second step is to lessen the frequency of sensations of like and dislike. It is a very important step. Is it possible to undergo an experience, whether it is eating, or sleeping, in all its purity, without attachment, without identification? One may relish sugar, or salt too much; one may derive a vast, secret satisfaction from quarrels and excitements of all sorts. The man who is seeking gratification will find meditation a bore; he would be all for eating, drinking, sleeping, quarrelling and fighting. He would find immense gratification in sensation. All this has to be changed. To keep indifferent in the face of sensual gratification, and to awaken interest in the hitherto ungratifying practice of meditation, to change the very pivot
of mental attraction, is an extremely important step. Jain Education International For Private & Personal Use Only
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