BENGALURU: The end of meditation is meditation itself. The search for something through and beyond meditation is end-gaining; and that which is gained is again lost.
Seeking a result is the continuation of self-projection; result, however lofty, is the projection of desire. Meditation as a means to arrive, to gain, to discover, only gives strength to the meditator. The meditator is the meditation; meditation is the understanding of the meditator.
Meditation is one of the greatest arts in life, perhaps the greatest, and one cannot possibly learn it from anybody. That is the beauty of it. It has no technique and therefore no authority. When you learn about yourself, watch yourself, watch the way you walk, how you eat, what you say, the gossip, the hate, the jealousy, if you are aware of all that in yourself, without any choice, that is part of meditation.
So meditation can take place when you are sitting in a bus or walking in the woods full of light and shadows, or listening to the singing of birds or looking at the face of your wife or child.It’s curious how all-important meditation becomes; there’s no end to it nor is there a beginning to it.
It’s like a raindrop: in that drop are all the streams, the great rivers, the seas and the waterfalls; that drop nourishes the earth and man; without it, the earth would be a desert. Without meditation the heart becomes a desert, a wasteland.
Meditation is to find out whether the brain, with all the activities, all its experiences, can be absolutely quiet. Not forced, because the moment you force, there is duality.
The entity that says, ‘I would like to have marvelous experiences, therefore I must force my brain to be quiet,’ will never do it.
But if you begin to inquire, observe, listen to all the movements of thought, its conditioning, its pursuits, its fears, its pleasures, watch how the brain operates, then you will see that the brain becomes extraordinarily quiet; that quietness is not sleep but is tremendously active and therefore quiet. A big dynamo that is working perfectly hardly makes a sound; it is only when there is friction that there is noise.
Always to seek for wider, deeper, transcendental experiences is a form of escape from the actual reality of ‘what is,’ which is ourselves, our own conditioned mind. A mind that is awake, intelligent, free, why should it need, why should it have, any experience at all?
If you set out to meditate, it will not be meditation. If you set out to be good, goodness will never flower. If you cultivate humility, it ceases to be. Meditation is the breeze that comes in when you leave the window open; but if you deliberately keep it open, deliberately invite it to come, it will never appear.
We have to alter the structure of our society, its injustice, its appalling morality, the divisions it has created between man and man, the wars, the utter lack of affection and love that is destroying the world. If your meditation is only a personal matter, a thing which you personally enjoy, then it is not meditation. This is only possible when there is this extraordinary sense of inward silence, and that alone brings about the religious mind. That mind knows what is sacred.