Video Information: Shabdyog Session, 21.01.2015, Advait BodhSthal, Noida, India
Context:
~ How to be in meditation whole day?
~ How to practice meditation daily?
~ Why methods of meditation are called bondage?
~ What is meditation?
~ How to be meditative all the time?
~ Why methods of meditation are called bondage?
Music Credits: Milind Date
~~~~~
Context:
~ How to be in meditation whole day?
~ How to practice meditation daily?
~ Why methods of meditation are called bondage?
~ What is meditation?
~ How to be meditative all the time?
~ Why methods of meditation are called bondage?
Music Credits: Milind Date
~~~~~
Category
🛠️
LifestyleTranscript
00:00:00 Dastavad Gita says, "You are now and forever free, luminous, transparent, still.
00:00:18 The practice of meditation keeps one in bondage."
00:00:22 The question is, what is meditation and why a practice of meditation keeps one in bondage?
00:00:45 Meditation practice is simply our inner nature.
00:01:08 To meditate is different from any kind of mental exertion or mental activity.
00:01:30 To meditate is to be at a point where parallelly two non-events are happening.
00:01:58 First, there is no need for mental activity because there is no need for any activity,
00:02:14 so I am calling it a non-event.
00:02:19 There is no need to think or solve problems or resist challenges or plan.
00:02:40 No need is felt.
00:02:52 And secondly, parallelly, even though there is no need to gather knowledge, yet all is
00:03:08 known.
00:03:18 Most of the knowledge that we have comes to us because the insecure one within us needs
00:03:34 to have information from the world.
00:03:42 That is the reason why we seek knowledge.
00:03:47 There is a feeling of incompleteness and the possibility of some loss if that knowledge
00:03:57 is not there.
00:03:58 Something would be reduced, something would be diminished within me if I do not have this
00:04:06 knowledge.
00:04:08 That is the reason why we chase and store knowledge.
00:04:20 In meditativeness, there is knowing without the need to know.
00:04:42 Obviously, this knowing is not about people, things, ideas, concepts
00:05:06 or places which themselves are products of insecurity.
00:05:23 In the great security of meditativeness, there is a great realization of what?
00:05:38 Surely not of that which itself is a product of insecurity.
00:05:48 You come to simply know a great deal in meditation but what do you come to know?
00:06:04 Do you come to know about the politics of the country, of the economic situation, of
00:06:10 what is happening in the neighbor's house, of all the things that man's mind has erected?
00:06:20 No, none of that.
00:06:26 Because whatever man's mind has erected, it has done so as a response to the various challenges,
00:06:43 the various threats to its body and ego.
00:06:54 That is what we have usually called as advancement.
00:07:01 So that is not what you just come to know of in meditation.
00:07:11 Remember in meditation, firstly, there is no need to know.
00:07:20 Secondly, all is known without the need to know it.
00:07:28 Whenever there will be a need to know, all that you will know will be trash, inessential.
00:07:48 Whatever knowledge will come to you out of your own will, your own desire and pursuit
00:07:57 will be worthless.
00:08:05 Because who is chasing this?
00:08:10 Think of that entity that is chasing this and what can that entity chase?
00:08:16 The entity that is chasing this is itself a product of a feeling of inferiority, which
00:08:29 it seeks to treat through accumulation of knowledge.
00:08:37 Surely such an entity is not going to be able to treat itself by accumulation of knowledge
00:08:45 because accumulation of knowledge will only prove that the assumption was correct.
00:08:59 One thinks himself to be sick and goes to buy a medicine.
00:09:14 And if the medicines are given to him, if he is able to get medicines of his choice,
00:09:24 that is not going to rid him out of the assumption that he is sick.
00:09:37 In fact, if a sick one comes to you and you tell him to take a few medicines, you have
00:09:48 cemented the thought within him that he was indeed sick.
00:10:03 That is not what happens in meditation.
00:10:10 You have no need to know.
00:10:14 You are not sick.
00:10:19 You are not sick.
00:10:23 It is very pertinent that we notice that how much of our need to know simply arises
00:10:51 from the trivia, from the base rottenness accumulated inside us.
00:11:14 We are always on a lookout to gather information.
00:11:20 The senses are automatic accumulators of information.
00:11:28 And the mind too is always on a hunt.
00:11:32 Know this, know that.
00:11:37 In fact, what we call as human progress to a great extent is the availability of quick
00:11:50 and easy information.
00:11:53 Whatever you want to know is available to be known.
00:11:59 At the same time, it becomes very important to know from where is the urge for that knowledge
00:12:09 coming.
00:12:14 And what is hence the scope, the domain of that knowledge?
00:12:23 What will be that knowledge all about?
00:12:36 Because the urge comes from thought, hence all the knowledge that can be gathered in
00:12:45 the so-called normal thinking process will only be about the product of thought.
00:12:55 You can have lots of knowledge about what material is like, what the universe is like.
00:13:09 You can go to the internet and come to know where in a particular lane in Mexico is a
00:13:20 particular restaurant located.
00:13:26 And all of these things can be very easily and very precisely known.
00:13:43 But these things, even if they tell us a lot about the world, will never carry us to the
00:13:51 underlying mystery of the world.
00:13:58 That is not what normal accumulation of knowledge through senses and through the analytical
00:14:12 process of mind can give us.
00:14:16 We will know the material but never the subtle origin of material.
00:14:37 The very faculty that is asking for knowing is itself a material faculty.
00:14:46 Neither does it have any desire to know the subtle nor does it have the capacity to realize
00:14:56 the subtle.
00:15:05 So all that we will be filled with is gross, gross and more grossness.
00:15:17 And what is gross is not beautiful and what is gross is devoid, as we said, of its subtle
00:15:32 roots, its subtle origins.
00:15:35 So it's not really true, neither beautiful nor true.
00:15:50 That is what our usual mental processes give us.
00:15:56 Information, knowledge and conclusions that are just material and gross.
00:16:07 And they leave us craving for more.
00:16:14 No knowledge is ever sufficient.
00:16:16 You want more knowledge.
00:16:20 So there is grossness and there is a craving for more of this grossness.
00:16:27 No coming to a stop, no stillness and hence no peace.
00:16:40 But surely these being the essentials of living without which the mind is going to go mad,
00:16:49 these two must be found.
00:16:51 Beauty, truth, stillness, peace.
00:17:01 There has to be something that validates them, that confirms their presence with such surety
00:17:13 that you do not need to seek any more knowledge or certification.
00:17:27 A final stamp of their isness must be there that they do exist.
00:17:41 Knowledge will never convince you that peace exists.
00:17:49 Accumulate as much knowledge as you can about peace that will not give you peace.
00:17:59 Read as much as you want to about beauty that will not fill your heart up with the realization
00:18:12 of beauty.
00:18:20 Keep reading.
00:18:23 More and more reading will not bring you to an end of reading and hence stillness.
00:18:39 Knowledge fails there.
00:18:44 It so miserably fails that after a point all it can say is that I have failed.
00:19:09 Then how does and where does the doubtless certainty
00:19:26 about all that which makes life worth living come from?
00:19:39 That comes from your meditativeness.
00:19:48 And because that comes from meditativeness, it is not at all external unlike knowledge
00:19:57 which is always external, always external and hence always prone to doubt.
00:20:08 Whatever has been told to you by an external agency will never become your lifeblood.
00:20:22 You will take it, store it but yet there would be something foreign about it.
00:20:32 You would never have complete faith upon it even if there is nothing to argue with.
00:20:39 The knowledge may seem impeccable.
00:20:44 The arguments that may have been presented to you may seem perfect.
00:20:58 The logic behind everything may seem inviolable and yet you will find that your heart is not
00:21:11 being stirred, that you are not so sure about anything.
00:21:22 That sureness arises only in meditation or let me put it this way, you attain to your
00:21:34 nature of sureness only in meditation.
00:21:43 And then something magical happens there, knowledge less knowing which is so very difficult
00:21:55 for a non-meditative mind to believe.
00:22:04 You walk without legs, you fly without wings, you speak without knowledge.
00:22:15 Have you ever spoken without knowledge?
00:22:20 Only in meditation does that happen.
00:22:24 It is like flying without wings.
00:22:26 It is the ultimate magic.
00:22:31 You love without reason.
00:22:35 You are joyful without looking for profit.
00:22:50 Only this magic makes life worth it otherwise there is no point dragging on and on.
00:23:10 The mind that lives only in theories and concepts and knowledge and all of that quickly becomes
00:23:27 conditioning.
00:23:32 That mind somewhere is just waiting and preparing for death because life is then just a burden.
00:23:48 You are carrying so much load upon the head without a moment of rest.
00:24:01 It's like working so hard without even getting paid.
00:24:08 There is only agony and more agony.
00:24:15 Going on living, working hard to feed the body, thinking so much to protect yourself
00:24:24 and getting not even a drop of that divine nectar which can make you forget all your
00:24:46 tiredness.
00:24:47 So tired day in and tired day out like a bonded labor.
00:25:02 Working without remuneration, always trying to get security without ever being secure.
00:25:19 So working so hard without ever getting that which you are working for.
00:25:29 Always desperate for love without ever getting love.
00:25:34 So always desperate and never contended.
00:25:46 Running from one place to other like that proverbial deer in the mirage.
00:26:01 Always thirsty and just running around till he dies.
00:26:21 Look at the agony.
00:26:22 That's how the normal mind and the common man lives.
00:26:35 Like the thirsty deer.
00:26:41 Knowing that the next promise of water will indeed materialize and quench his thirst and
00:26:54 it never materializes.
00:26:56 You just keep running from here to there without ever reaching anywhere where you can stop.
00:27:08 Stopping never happens.
00:27:18 Life without that meditativeness is surely torture.
00:27:29 Only in meditativeness do you actually reach there where thought is attempting to reach
00:27:38 all its life.
00:27:43 And that is the difference between a thinking mind and a meditative mind.
00:27:47 The thinking mind is all the time trying and never reaching.
00:27:56 The meditative mind is so sure that it has no need to try and in its non-trying it reaches
00:28:09 a magical place where all is just known.
00:28:17 How?
00:28:18 Magically, reasonlessly, thoughtlessly.
00:28:31 That cannot be explained.
00:28:38 But you can have some taste of it if you are prepared to let go of your clinging to security.
00:28:57 And how much we tolerate just to secure ourselves.
00:29:05 And what do we secure?
00:29:09 Nothing except our chains.
00:29:11 They are secured.
00:29:16 When from head to toe we are nothing but chains, even if we do secure something, what is it
00:29:27 that you would secure?
00:29:30 The chains.
00:29:31 But how diligently do we secure our chains?
00:29:38 We work so hard to maintain our fetters.
00:29:48 The man has worked his entire life to build his own prison.
00:29:53 There are some who save their entire life to dig their own graves and ensure that the
00:30:05 graves are gold plated maybe or air conditioned.
00:30:12 You never know.
00:30:13 Have you heard of that?
00:30:14 So this one is walking on the highway and someone
00:30:36 comes to him and says, "Give me all your money otherwise I will shoot you."
00:30:56 He says, "Let me think for a while."
00:30:57 And the robber is amazed.
00:30:58 He says, "Please do think.
00:30:59 I want to see you thinking."
00:31:00 He was the first man who has given me this reply.
00:31:03 So he thinks.
00:31:06 And as happens with all thinkers and as is the nature of thought, he comes up with the
00:31:13 most brilliant response to the situation.
00:31:17 He says, "Alright, shoot me."
00:31:20 Robber says, "Shoot I surely will, but tell me how did you come to this conclusion?
00:31:26 What was this tremendous thought process?"
00:31:28 He said, "See, this money that I have is for my security.
00:31:34 It is tremendously important.
00:31:35 Secondly, I will use this in my holding.
00:31:40 It is for my future.
00:31:42 Now future and security are very important.
00:31:46 Right now you can even shoot me.
00:31:51 But how can I give up on security?
00:31:52 Shoot me, but I can't give up on security.
00:31:53 Kill me, but I can't give up on my future."
00:32:02 That is the brilliance of thought.
00:32:08 And remember, it is easy to laugh at it because it has been laid so bared in front of you,
00:32:17 thread bared as they say.
00:32:20 But this is exactly what thought does in every situation.
00:32:25 It wants nothing except security and continuation in time.
00:32:31 Future and security except that no thinking process has no other objective.
00:32:39 All thinking processes are towards only this objective.
00:32:44 And if you are vigilant enough and if you bother to inquire, you will find that out.
00:32:49 Whatever you are thinking is ultimately about securing the thinker.
00:32:55 Thought has just one function, secure the thinker.
00:33:09 The thinker by definition is insecure.
00:33:13 So thought has just one function, secure the insecurity.
00:33:21 And it does that perfectly.
00:33:24 It secures your insecurity.
00:33:27 It ensures that your insecurity continues.
00:33:36 Meditation is far beyond all this stupidity.
00:33:46 You say, "I don't need to know what truth is.
00:33:50 I'm all right.
00:33:52 Who bothers to know?"
00:33:57 Meditation says, "I have no need to get a definition of love."
00:34:03 Meditation says, "No, no, don't explain me what are joy and peace.
00:34:08 It's okay.
00:34:11 My memory is fairly poor.
00:34:14 I don't need to load it.
00:34:18 Even if you tell me, I will forget very soon.
00:34:23 It's all right.
00:34:24 I am okay."
00:34:25 There is lot of other things that we can do.
00:34:36 The weather is nice.
00:34:39 We can walk a little.
00:34:44 And if there is nothing else to do, we can just lay down and sleep.
00:34:52 But why talk unnecessarily?
00:34:56 What is this futile exchange of words like armies exchange bullets?
00:35:09 It says this, but when the moment comes, the meditative mind finds that even without knowing
00:35:24 as knowledge, it knows all that is essential.
00:35:40 It knows without knowledge so much so that it does not even have the knowledge that it
00:35:52 knows.
00:35:54 Remember, not only is this knowledge less in the sense that it has not come from outside.
00:36:03 It is knowledge less even in the sense that it itself has no knowledge that it knows.
00:36:15 So deep is its courage that when the moment comes, the knowing just shows up only to the
00:36:27 extent it is needed and perfectly matched to the moment.
00:36:36 It will not show up any more than what is needed and not in higher time less than what
00:36:43 is required.
00:36:46 It's like a magical pocket.
00:36:49 You go to a shop without knowing how much there is in your pocket and when the moment
00:36:56 to pay comes, you put your hand in your pocket and only as much will be there as is needed
00:37:02 to pay.
00:37:07 But that pocket is available only to those who do not earn.
00:37:15 Those who are great earners and intent upon filling the pocket themselves, I'll fill my
00:37:22 pocket.
00:37:23 They do not get that magical pocket.
00:37:28 Their pockets have only a little bit of money.
00:37:31 How much can you earn?
00:37:32 There is no end to numbers.
00:37:35 Whatever you will earn will be nothing if your net worth is not multiplied by 1000 and
00:37:43 a ratio is taken.
00:37:47 You may have a 1000 rupees, multiply that by another 1000 and take the ratio, you have
00:37:53 nothing.
00:37:56 You may have a trillion dollars, divide that by a trillion trillion dollars and you have
00:38:06 nothing.
00:38:07 It's all comparative.
00:38:10 In the thinking mind, there is anyway nothing except knowing by associating, knowing in
00:38:16 a relative sense, knowing in a dualistic sense.
00:38:20 So whatever we earn is anyway always insufficient.
00:38:28 The magical pocket gives to you whatever you want without even you knowing that that much
00:38:41 exists in your pocket.
00:38:42 But for that, there are a few conditions.
00:38:46 First one has already been stated, one, you should not have earned it.
00:38:52 It should not have come from outside.
00:38:58 Second, you will not decide to pick the challenges.
00:39:09 You will be choiceless.
00:39:16 You will not order the food depending on the money you have.
00:39:29 You will not order a lot thinking that you have a lot of money and you will not hold
00:39:34 yourself back from eating, assuming that you don't have much.
00:39:40 You will order exactly as much as is needed.
00:39:44 If you need a lot, order a lot.
00:39:46 And you don't need a lot, don't order a lot.
00:39:49 And you will get a sumptuous meal and you will eat to your heart's content.
00:39:56 And then fearlessly you will put your hand in the pocket and you will get the money.
00:40:04 For this you require a lot of faith.
00:40:07 Otherwise, you will keep wondering even while having your dinner that I might need to wash
00:40:13 these utensils after eating.
00:40:18 I am eating all this, alright, but who knows when I put my hand in the pocket where that,
00:40:23 whether that sum, whether that amount will be available or not.
00:40:28 You need to have absolute faith.
00:40:32 You need to have absolute faith that that much amount will be there and you cannot be
00:40:37 greedy about it either.
00:40:39 You cannot say that, alright, because anyway it is going to be available.
00:40:44 So let me order twice the quantity that I need and also have something packed to show
00:40:49 off elsewhere.
00:40:51 Then you will put your hand and find nothing and you will have to actually wash the utensils.
00:40:58 So it is available, that magic, that blessing, that grace is available only to those who
00:41:09 do not ask for it, who really do not need it, who are not greedy about it.
00:41:20 And at the same time, who value it so much that they will never say that we can get it
00:41:27 from elsewhere or that we can earn it on our own.
00:41:36 And you see, all of these are functions of thoughts.
00:41:39 Thought acts exactly in these ways.
00:41:41 I can earn on my own, I can know, I can distribute it to others, I can get it from others.
00:41:50 I can check what I know.
00:41:54 All these are typical characteristics of thought.
00:41:59 When these are not there, then where you are is called meditation.
00:42:18 And greatness happens there.
00:42:39 It is difficult to share meditation in words.
00:42:56 It is difficult to share the beyond knowing, the beyond knowledge through the instrument
00:43:11 of knowledge.
00:43:17 So meditation cannot really be explained through words.
00:43:31 Meditation can be shared, meditation can be explained only through meditation.
00:43:54 Now, Ashtavakra is saying the practice of meditation keeps one in bondage.
00:44:15 Why is he saying that?
00:44:21 Because the method or technique for meditation cannot come through knowledge.
00:44:37 Meditation surely does require a technique because it is the mind that ultimately relaxes,
00:44:46 settles and disappears into meditation and mind moves only on techniques.
00:44:53 So techniques are needed.
00:44:56 On one hand, techniques are needed.
00:44:57 On the other hand, Ashtavakra is saying the practice of meditation keeps one in bondage.
00:45:03 What is this contradiction?
00:45:06 The contradiction is that the technique for meditation too can be known only in meditation.
00:45:24 It is your meditation, it is your meditativeness which will automatically, from nowhere, reasonlessly
00:45:35 tell you the right technique suited to you and that technique cannot come from anywhere
00:45:42 else.
00:45:43 No book can tell it to you.
00:45:49 No amount of thinking and planning and analyzing can tell it to you.
00:45:53 You will just know.
00:45:54 When you are meditative, then you will also know how to live in a meditative way and this
00:46:08 living in a meditative way, this itself is the technique for meditation.
00:46:13 You will know whom to talk to, you will know what to read, you will know whom to avoid
00:46:18 and whom to come close to.
00:46:21 You will simply know.
00:46:25 The technique itself opens up when you are there.
00:46:31 Otherwise the technique will not be known to you.
00:46:34 Otherwise you have all these borrowed practices of meditation which are of very little help.
00:46:43 Understand it this way.
00:46:44 What is happening here right now?
00:46:47 We are talking about meditation but even these words about meditation will be meaningful
00:47:05 to you only if you are meditative.
00:47:12 Only in your meditativeness can you understand these words about meditation.
00:47:20 Then what is the significance of these words if I already have to be meditative?
00:47:25 Well, it is the words that are bringing you to meditation.
00:47:34 And where are these words coming from?
00:47:35 They are coming from meditation itself.
00:47:36 Then what is the source of all this?
00:47:46 Meditate and you will know.
00:47:52 It is not a crude and linear cause-effect diagram.
00:48:00 Do not come up with your chicken and egg stories that what comes first meditation or technique
00:48:08 for meditation.
00:48:10 Thought will not be able to understand all this.
00:48:19 You understand what I say because you are meditative and you are meditative because
00:48:25 I say what I say.
00:48:28 What comes first?
00:48:30 Meditate.
00:48:33 And what does meditation mean?
00:48:35 Throw away this stupid question.
00:48:37 When you throw away this stupid question then you realize that meditation is sufficient.
00:48:46 The answer to this question anyway does not matter because what will you do with the answer
00:48:51 to this question?
00:48:52 You will try to capture it.
00:48:55 You will try to do things, some kind of mischief with it.
00:49:00 What else will you do?
00:49:04 Are you getting me?
00:49:16 Ashtavati is very right in saying that practices are a great barrier towards meditation.
00:49:25 He is saying you are now and forever free, luminous, transparent still.
00:49:31 The practice of meditation keeps one in bondage.
00:49:37 Practice of meditation means acquired knowledge about meditation.
00:49:43 What is meditation, how to go about doing it?
00:49:50 That will not help because the acquirer of that knowledge itself is the bondage.
00:50:04 Knowing a few more practices, he reinforces himself.
00:50:11 Gathering that knowledge, he does not dissolve.
00:50:17 He becomes all the more cemented.
00:50:24 And that is the funniest game that Maya plays with us.
00:50:32 The very same knowledge that is intended to treat us becomes an instrument of the disease.
00:50:55 It requires a bit of the special.
00:50:58 It requires a bit of grace.
00:51:02 It requires an ambrosial touch for words to be really successful.
00:51:12 Otherwise, in most of the cases, words are going to be co-opted.
00:51:19 I am not very sure whether a recording of this session will be of any use to you.
00:51:29 It requires something beyond words, maybe a particular presence for the words to have
00:51:38 any effect.
00:51:41 And that is what is wrong with meditation practices.
00:51:44 They are mere words.
00:51:48 Words, methods expressed in words.
00:51:51 The touch of the special is missing.
00:51:57 The aliveness is missing.
00:51:58 They are like corpses.
00:52:02 You look at a corpse and you look at a living man.
00:52:07 There is not much of a difference on the outside or is there?
00:52:13 But everything is different.
00:52:15 One is alive, one is dead.
00:52:24 Words are co-opted and that is what I just said is the one of the funniest themes of
00:52:32 Maya.
00:52:33 That the very same words that are said to take care of illusions, to dissolve them,
00:52:47 they become an agent of illusion itself.
00:52:55 You gather knowledge and that knowledge only makes you more cunning and clever.
00:53:08 Instead of dissolving that cleverness, it makes you all the more sophisticated in your
00:53:20 cleverness, nuanced cleverness, subtle cleverness.
00:53:34 Not the rough type of cleverness that can be easily seen, exposed and hence dissolved.
00:53:42 A very fine cleverness.
00:53:53 Ashtavakra is advising the practice of meditation keeps one in bondage.
00:54:02 Yes, any practice that is not arising from meditation itself will keep you in bondage
00:54:10 and the practice that will arise from meditation will be a practice touched by life.
00:54:19 It will not be a dead practice.
00:54:22 The practices that we have are all dead practices.
00:54:30 One takes up a practice and keeps on sticking to it.
00:54:40 Whereas the practice that arises out of your meditativeness will be a very dynamic practice.
00:54:46 It will change every minute.
00:54:53 Because life is a fresh movement every minute.
00:54:58 The flow is not the same as it was a few seconds back.
00:55:04 So the right action is not the same this moment as it was a few moments back.
00:55:12 Hence the meditation method for this moment must be different from what it was.
00:55:23 Kindly understand two things in this regard.
00:55:29 One, you need meditation every moment.
00:55:37 Meditativeness is not something that you practice a fixed hour of the day.
00:55:45 Secondly, you need a different method of meditation every moment.
00:55:54 Your so-called conventional wisdom and gurus go against both of these.
00:56:04 First of all, they have confined meditation to one of the activities of the day.
00:56:18 Just like you have many other activities confined to their own time slots.
00:56:23 Similarly meditation too is an activity confined to its own time slot.
00:56:27 No, meditation cannot be that.
00:56:30 It has to be continuous.
00:56:33 It has to be like breathing.
00:56:36 Continuous.
00:56:39 So first meditation has to be continuous.
00:56:42 Second, the meditation technique, the method, the practice has to be very very dynamic and
00:56:48 flexible.
00:56:53 You cannot keep employing the same method from morning till evening.
00:57:04 It has to be so dynamic that nothing can be said about it.
00:57:09 It has to be so flexible that it is a universal set.
00:57:13 It involves every possible action that there can be.
00:57:18 So walking is meditation, eating is meditation, talking is meditation, sleeping is meditation,
00:57:21 running is meditation.
00:57:23 Anger is meditation.
00:57:26 Meditation is the universal set of whatever you do.
00:57:38 Constant meditation.
00:57:41 Unhindered.
00:57:44 Unflinching.
00:57:47 Still and stable core.
00:57:57 And from that a lively flow, an alive flow of the right response to the moment.
00:58:18 This right response itself is the meditation technique.
00:58:26 So you are sitting here now and you are just sitting, listening.
00:58:33 This is your meditation technique right now.
00:58:37 What do you think?
00:58:38 My words are benefiting you.
00:58:41 No, it is your sitting that is important.
00:58:49 If you could sit like this, exactly like this, even without my words, then my words are simply
00:58:56 not needed.
00:58:57 I am redundant.
00:58:58 It is your sitting that is important.
00:59:04 I am repeating.
00:59:07 I may not be there.
00:59:11 You will find that this place is vacant.
00:59:17 But even then, if you care about yourselves, just sit like this.
00:59:26 It may be a little more difficult.
00:59:28 Maybe my presence helps it, facilitates it.
00:59:31 But just sit like this as you are sitting right now.
00:59:37 And the same effect will be there.
00:59:40 The session will be on.
00:59:44 It is your sitting that matters.
00:59:48 Conversely, if you are not sitting like this, then I may go on talking and talking and yet
00:59:57 there would be no meditativeness.
01:00:06 So what is happening?
01:00:08 Your right response is the meditation technique.
01:00:11 There is a particular moment and you are doing what is right at that moment and that is meditation.
01:00:21 Someone knocks the door and attentively you open the door.
01:00:24 That is the meditation technique for that moment.
01:00:27 As simple as that.
01:00:28 You are swimming in the river and you are swimming with all your presence.
01:00:40 That is a meditation technique.
01:00:43 But that meditation technique is not useful while sitting in a cinema hall.
01:00:49 Sitting in a cinema hall, you require a different response to that moment.
01:00:54 And that will be the right meditation technique for that moment.
01:00:58 Where does that technique come from?
01:01:02 Meditation itself.
01:01:03 I am repeating this, the right meditation technique can come from no place other than
01:01:11 meditation and not somebody else's meditation, not some guru's meditation, your own meditation.
01:01:20 That is why people keep struggling with meditation and it has become such a puzzle.
01:01:27 Meditation and you have people teaching meditation and telling how difficult it is to meditate
01:01:32 and this and that.
01:01:33 It is because you are eating a medicine that is not suited to you.
01:01:41 The medicine that is suited to you can come only from your own inner doctor.
01:01:49 That is the magic of this.
01:01:51 You are the patient and you are the doctor and only your own inner doctor can treat this
01:01:56 patient.
01:01:58 You go to an external doctor, he cannot help.
01:02:04 The inner doctor is so flexible and versatile and compassionate that he gives you dynamic
01:02:12 prescriptions.
01:02:13 Think of a doctor working so hard.
01:02:17 Every second he is giving you a fresh prescription and his pharmacy is always open.
01:02:22 Not only will he give you a prescription, he will also tell you it's available there,
01:02:26 free of cost.
01:02:27 Go, fetch it.
01:02:32 That is how this thing works.
01:02:35 Meditation, meditation technique and do not be taken in by the complication of the word
01:02:40 technique.
01:02:41 Technique simply means right response to the situation of life.
01:02:50 Sitting in a cinema hall is a situation of life.
01:02:53 What to do there is the meditation technique.
01:02:58 Somebody comes and abuses you.
01:03:00 It's a life situation.
01:03:03 What response should emanate is the meditation technique.
01:03:08 It is as simple as this and as difficult for the ego as this.
01:03:20 Because in all this, there is no place for any kind of planning, cleverness or manipulation.
01:03:31 You have to surrender to the doctor.
01:03:36 There is no place for your own knowledge that I went somewhere and read this.
01:03:43 Doctor, I have read on the internet that these are the new medicines.
01:03:48 The doctor will refuse to talk.
01:03:50 You are so clever.
01:03:51 You go and treat yourself.
01:03:53 Only when you just sit silent and say, I don't even need any medicine.
01:04:01 Doctor, you are so beautiful, your presence is enough.
01:04:07 Then the doctor starts treating you.
01:04:12 It's a strange thing about meditation and about life.
01:04:15 When you say I don't want anything, then suddenly the immensity of the unknown opens up to you.
01:04:29 It's a little unjust.
01:04:32 Those who don't want anything get everything and those who are craving to get, just get
01:04:39 the craving and more of it.
01:04:42 Yes, of course, you want more, you'll get more.
01:04:44 What?
01:04:45 Craving.
01:04:46 I don't need to know.
01:04:53 And you know, and you know.
01:04:59 I'm so complete.
01:05:03 I don't feel lonely.
01:05:08 I don't need a partner.
01:05:12 Then you find that the entire world is lovable.
01:05:24 Searching for a special partner, you only get a special search.
01:05:35 You get it when you're not demanding it.
01:05:44 And of course, you don't demand it when you have it.
01:05:47 So what comes first?
01:05:48 Chicken or the egg?
01:05:49 Just meditate.
01:05:50 Don't engage yourself in silly questions.
01:05:51 Is there any difference between attention and meditation?
01:06:08 Essentially the same, used in different contexts.
01:06:13 When dealing with the world in a meditative state, you are said to be in attention.
01:06:27 But it's the same thing, just that it's used in a different context.
01:06:36 In general, when you use the word meditation, you mean being centered.
01:06:46 When we use the word attention, you mean you are dealing with the world with a particular
01:06:54 quality of the mind.
01:06:55 That quality is meditation.
01:06:56 [Music]
01:06:57 [End of Audio]
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