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HOW TO THINK (3)
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a great thing. Meditation which fails to develop equanimity is no meditation at all. Meditation is not mere entertainment; it is not merely relaxation or gratification; you sit idly, close your eyes, entertain no worry whatsoever. For 10 days you don't stir abroad; you squat immovably.rooted to the ground, in one fixed posture, and have complete rest. On being asked, one says it is wonderful! But what is the net result? What achievement, if any? To some meditation is nothing but mere relaxation and being confined to one place. When they go out of the meditation center, they continue as before, there is no change the same world, and the same mischiefs. This kind of meditation is sorely limited by time and space. Even a naughty child grows quiet in sleep, barring some involuntary spasmodic movements. While sleeping, no man quarrels. In fact, in the state of sleep, every man appears to be virtuous. Of course, the evil-docr continues to harbour evil inside, but outwardly at least he does no harm whtle asleep. Evil dreams, imaginations and thoughts continue. With the conscious mind asleep, the unconscious becomes all the more active. But outwardly the evil-doer in sleep appears like any other person. As long as he lies asleep in bed, he cannot indulge in evil conduct, he tells no lies, nor tricks another; nor uses bad language-he does nothing whatever. In the unconscious state induced by slccp he keeps away from doing harm.
Meditation, however, is no true meditation, if it is does not bring about a complete transformation, if it does not purify one's thought or alter for the better one's whole approach. If, once outside the meditation center, there is no change in one's conduct, then such meditation is no more than sleep or unconsciousness.
Meditation on the other hand constitutes an awakening, a complete rousing of inner consciousness. The conscious mind becomes inert, but the inward consciousness becomes so active and expands so much that it transcends all conditioning. It remains steadfast and unchanging. If a meditator keeps tranquil cnough in the meditation hall, but on returning home continues fighting and quarrelling, his family would rightly look upon such a person and his meditation with misgiving.
In the field of religion we witness a number of reactions. It is said that today's intelligent man does not care for religion. Such a reaction arises from the realization that the practice of religion hardly makes any difference. One practises religion for 50 years but there is no change in one's life. What is the utility of a religion like that.? If there is no transformation whatever, religion loses all validity. A religion whose practice or non-practice makes little difference, can command no allegiance. If plunging your foot into the fire, or not plunging it comes to the same thing, who will dread fire? However, fire burns and so people avoid putting their feet into
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