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The object
of meditation is the final choice that you make in this world.
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Each one of
you has to choose your beloved object for meditation.
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The
essential thought to be remembered in all meditations is that there
should be no thought except that of the chosen object, or the ideal of
meditation.
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Actually,
every work done with a feeling of devotion is also a kind of meditation.
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By
meditation, observation and reasoning one comes to realise that
Existence is not space and space is not Existence.
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Brahman's
all attributes mentioned in the Upanishads, positive as well as
negative, may be brought together in a single group as aids to
meditation.
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Brahman is
the Absolute, and one cannot meditate on Brahman, because it is
inclusive of even the meditator himself.
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Clear-sightedness, passionlessness, serenity, self-restraint,
indifference to the world, fortitude, faith, collectedness of mind and
yearning for liberation from bondage are the prerequisites of spiritual
meditation.
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Contemplation on Existence-Consciousness-Bliss as the whole of Brahman,
in Sattwa, is the highest form of meditation.
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Different
symbols used in meditation give rise to different experiences
corresponding to each.
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Desireless
meditations's result is only ascent and no reverting to the mortal
world.
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Desire
ceases when you behold the Atman, and this beholding the Atman is called
meditation.
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Dream is an
unconscious occurrence. You have no control over it. But meditation is a
conscious effort.
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Desire is
the assertion of the personality. In meditation the personality is
dissolved.
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Directly the
Absolute is known through profound reflection and meditation.
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Externally
meditation can be regarded as religion, internally it is concentration.
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The entire
psychology of meditation is nothing but a setting right of errors in
thought.
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Feel your
identity with the Supreme Being in meditation. That is the essence of
meditation.
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To love God
is to serve him, to serve Him is to meditate on Him, to meditate on Him
is to know Him, and to know Him is to realise Him.
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Great
tenacity is called for in meditation.
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Highest
effort consists in meditation on the Absolute.
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Hard to
conceive is an endlessness of Being identified with the selfhood of
beings. But that is what is the key to true meditation.
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The highest
kind of meditation is Sarvam Khalvidam Brahma.
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It will
guide you only after you become one with it. For that, you have to
meditate.
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If you can
convince your deep feeling that whatever you see is inside that Supreme
(including yourself and everybody) that is the meditation.
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It is your
soul that is actually meditating on the soul of the object.
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Indestructible is the knowledge attained though meditation on the truths
of the Vedanta.
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Indirect
knowledge received by means of instruction from the preceptor requires
to be deepened into experience by reflection and deep meditation.
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It is
advisable to engage oneself during spare hours in the study of such
subjects as are conducive to entertaining the thought of the object of
meditation.
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If you want
to know creation, you have to enter into the substance of creation.
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If you love
a thing constantly without break, it is meditation.
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It should
not be that you are happy inside the meditaiton hall and unhappy
outside. You must be happy in the street, in the market place, in the
bathroom and not only in the temple or the meditation hall.
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If life is
to become a healthy whole, the spirit of religious worship and
meditation has to saturate and seep into the secular life.
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Knowledge
and meditation, however, are not possible for one who is worldly,
sensual, deluded, proud, egoistic and selfish.
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Knowledge is
Jnana or Anubhava of the Nirguna Brahman, and meditation is Dhyana, or
Upasana on Saguna Brahman.
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Meditation
is the art of contacting Reality, and for that you have to first be sure
what Reality is.
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Meditation
on the Eternal Being is the supreme form of love.
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Meditation
starts with duality and ends in Unity, from an adoration of God to the
Being of God.
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Meditation
should be continued till death, or till the rise of Self-knowledge.
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Meditation
should be continued until the goal is realised, without any anxiety, or
impatience on one's part.
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Moksha is
the immediate non-objective experience of Brahman on which one has been
meditating all along with intense devotion.
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Meditation
is the affirmation of the mind and confirmation of Reality.
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Meditation
is the art of setting oneself in tune with God.
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A meditating
mind is like a still lake.
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The
meditating principle is not the ego, it is the Universal Being itself.
It is God meditating on God ultimately.
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Meditation
is nothing but the recognition in consciousness of the connecting link
between subject and object.
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Meditation
leads to the gradual ascent of self by degrees of expansiveness.
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Meditation
on God is the highest of Sadhanas.
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Meditation
on Reality is spiritual life.
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Nobody can
do so much good to the world as a Yogi engaged in meditation. You must
know very well that the value of work depends upon what you think in
your mind.
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Nirguna form
of meditation is laid down in several of the Upanishads. The main type
of meditation inculcated is on Pranava, or Omkara.
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No
meditation will become successful if the senses are active, because the
senses are the opposite of the effort at meditation.
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On the path
of Jnana-Yoga, as a necessary condition of spiritual meditation, the
value of philosophy is incalculable.
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Of all
things, Selfhood is the ultimate meditation. This state cannot be
achieved easily.
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One-pointedness
is the secret of meditation. This is an essential feature that we have
to remember.
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One who
meditates on the Universal Prana has no enemies.
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Prayer is a
current flowing with the thoughts towards God. Meditation is the highest
prayer where the thoughts are fixed in God.
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Poor we are
psychologicaly and philosophically bankrupt, therefore meditation is
hard.
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Provided it
gets universalised in meditation, anything can become a passage to God.
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Prana-Agnihotra is a religious performance of the one who practises the
Vaishvanara Vidya, who meditates on the Cosmic Being.
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The
principle of meditation is this - whatever the object of your meditation
be, that has to be taken as Absolute.
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Success is
achieved in meditation in proportion to the extent of the honest feeling
within ourselves that Brahman is the only Reality, and is the one aim of
life.
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Sadhana
(practice) concludes only in experience and never before. It is also
possible that even though one practises enquiry and meditation till
death, yet the Atman has not been realised.
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Seeing the
noumenon is the art of meditation; the merger of object with the subject
and vice-versa.
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Subject
wanting the other, the object. This is materialistic meditation and not
spiritual meditation.
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Study,
reflection and meditation are the processes of the method of
Self-transcendence.
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That act of
uniting the reason with the feeling is meditation.
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Thought is
Being; consciousness is Existence. If this is asserted, then meditation
will succeed.
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The resting
of the consciousness in its own self, which is universality of Being, is
the highest Yoga or meditation.
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The object
of meditation is not just one among the many objects of the world; it is
rather the only object before us.
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The
quickness of the process of attainment depends upon the intensity of the
power of meditation, both in its negative and assertive aspects.
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Unless the
idea becomes God, the meditation will not yield results.
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The
Vaishvanara meditator is in communion with the universe, with the very
self of all beings, attuned to the Supreme Being.
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Vidya is a
meditation, an art of thinking on the Supreme Goal.
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When the
mind is tired and unwilling, you should not meditate.
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When
meditation deepens, you can lessen your activities and take to
meditation more and more.
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We must
remember that ritualistic worship also is a kind of meditation. Worship
is not a mechanical action.
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When
Prarabdha dies, all activities cease, but while it functions, it cannot
be overcome even by the force of meditation.
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When there
is an abandonment of interest in names and forms, meditation on Brahman
becomes unobstructed in every way.
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When you
meditate on the Absolute, you are equally thinking of yourself. The
Atman is the Paramatman only. You are merging with it.
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When one
sees a stone, for example, its existence-aspect should be separated from
its name and form and, thus, its exsitence should be meditated upon as
an aspect of Brahman.
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Whenever you
breathe, you get connected with the Cosmic Prana. The intention of
meditation is to connect one's Prana with the Cosmic Prana.
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We should
not meditate when we are possessed by our ego.
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We live
religion when we are in a state of meditation, because religion is the
relation between man and God, between the soul and the Absolute.
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When one
sits for meditation, there should be no anxiety.
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When we want
to be seated for a long time for meditation or Japa, if we have some
sort of restraint and control over the functions of the body, it yields
to our requirements.
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It is a
well-known fact that the process of meditation in the field of spiritual
life is centralised in the attempt of consciousness to concentrate
itself on Ultimate Reality.
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Unite
yourself with that One Person. Then you will have no problems. This is
called Yoga, spirituality, religion, or meditation, and that is the aim
of life.
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You are part
and parcel organically entwined with the whole universal fabric. If you
can maintain this consciousness always, you are perpetually in a state
of meditation.
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If sometimes
one is tired of meditation, we have only to conclude one has only
engaged oneself in another kind of activity, calling it meditation,
while really it was not so.
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Aspirants on
the spiritual path are generally conversant with the fact that
meditation is the pinnacle of Yoga and the consummation of spiritual
endeavour.
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All the
procedures of meditation are, in the end, ways of awakening the
Soul-consciousness which, in its depth, is, at once, God-consciousness.
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In
meditation, thought and being coalesce and become one.
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The
apparently inseparable connection of the body and, in fact, the whole of
one's life, with the physical elements of creation gets gradually
loosened when one progressively advances in meditation.
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Meditation
is a self-integrating process throughout, from the beginning to the end,
and hence any form of self-alienation is opposed to and becomes a
hindrance in meditation.
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The pinnacle
of Yoga is the absorption of the mind in the object of its
concentration.
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But
meditation is adventure, which opens up a new vista before us and
surprises us with our relationships which were not apparent in our
waking work-a-day life.
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When the
meditating consciousness so gets absorbed in the object that the idea of
the object and the name of the object drop out altogether and there is a
consciousness of the object alone, independently, without any kind of
external associations, where one becomes the true friend of the object,
not merely an observer or a judge of the object, but an organic mass of
sentience in which the object is dissolved, as it were, in one’s
being,—that is to be known as the great freedom of the self.
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The false
idea that meditation is an individual affair has to be removed from the
mind.
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So, in
meditation, the whole mind assumes the shape of a mass that moves
wholly, entirely, totally, completely towards the object, the great
point on which we may be concentrating for the purpose of our union with
it.
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The
all-pervading nature of God excludes nothing from its purview and
inclusiveness, and that which we regard as the best thing in our life
may be regarded as our object of Meditation.
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Even during
meditation one may have to face many difficulties, such as the inability
to reconcile apparently contradictory statements occurring in the
scriptures, the persistent feeling that the world and the body are real,
and, finally a sense of hopelessness and a feeling of impossibility in
regard to the achievement of the supreme purpose of life.
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Constant
meditation on Om allows the individual consciousness to take the form of
Om itself which is unlimited in its nature.
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Meditation
is our duty. It is not something that you are doing as an occupation; it
is the art of being yourself.
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The
masquerading veil has to be torn asunder and we have to see the object
‘as such’ in meditation, and not as it appears to the senses and the
mind.
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The object
of meditation is a concentrated focus of the entire structure of the
universe.
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It is to be
remembered that the value of meditation does not so much depend on the
length of time that you take in sitting for it, but in the quality or
the intensity of feeling operating at that moment.
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When one is
in a mood of meditation, one is practising true religion, but by so
doing one does not belong to any particular religious cult. We live
religion when we are in a state of meditation, because religion is the
relation between man and God, between the soul and the Absolute.