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Sriritual
comcentration & meditation: the
message of self-knowledge
By
Swami Adiswarananda
Ramakrishna
Math
The
quest for our spiritual Self is the primary urge of life.
Discovery of this Self is the key to our true well-being and
our highest fulfillment. Three basic desires motivate all
living beings: the desire for immortality, the desire for
unlimited awareness, and the desire for unbounded joy. Through
our toil and tears, pleasure and pain, hope and despair, life
and death, we are all trying to fulfill these desires. Only
the knowledge of our true Self can accomplish this goal. There
is no rest, no peace, until the Self is known. By knowing
the Self, which is all-pervading like the sky, we realize
our immortal nature. By experiencing the bliss of this Self,
we go beyond all conventions and limitations. By the light
of this Self, we see everything enlightened. The maladies
of this life are due to separative existence, governed by
the law of relativity and change. The entire universe is on
the move to know this Self. It is the frantic search of the
parts for the whole. When we are forced by the laws of nature
to evolve and change, we call it the law of evolution. When
we make a conscious search for the Self, we call it spiritual
quest. Communion with this Self is possible only through meditation.
Some
people argue that the spiritual quest is escapism and that
Self-Knowledge, communion with the Divine, ecstasy, and beatific
vision are merely the result of suppression or sublimation
of the libido. For them, contemplation and meditation are
lapses into inactivity and inertia. They believe that experiences
of the superconscious state are delusions caused by repression
of physical and mental urges.
Denouncing
the spiritual quest, “medical materialists” say that “extraordinary
conscientiousness is due to overstimulated nerves.
Melancholy is due to a torpid liver. The apostle St. Paul's
vision on the road to Damascus was possible simply because
he was an epileptic. St. Theresa, the Christian mystic, was
a hysterical woman. George Fox's discontent with the shams
of the world was a symptom of a disordered colon.”
Critics
of the spiritual life ask for action and good deeds, not contemplation;
for participation in the world, not withdrawal from it. They
say that meditation is selfish and life-negating. Life is
action, participation, interaction, and communication. Can
one afford to lapse into passive solitude when cries of suffering
are heard everywhere? Should we sit back in silence when we
are needed by the world for its welfare? The contemplative
is a quitter, an escapist who justifies his escapism in the
name of spiritual quest. Meditation in silence is a narcissistic
dialogue with one's own ego - a futile endeavor to make the
finite infinite. Meditation creates division and isolation,
as opposed to union and communion. The peace of meditation
is the peace of anesthesia.
To
these arguments we may respond that doing good is never possible
without first being good. Simply living together in itself
does not bring about communion. Union is not that same as
merging with mass opinion and mass thinking. Action without
meditation will only be reaction. The well-being of a person,
whether material or psychological, stems from spiritual well-being.
All maladies have their roots in the spiritual. The rise of
a person begins with spiritual awakening, and the fall begins
with spiritual eclipse. Spiritual eclipse brings moral eclipse,
which in turn paves the way for psychological and physical
slides. The immortality of a person depends on the discovery
of spiritual individuality, and meditation is the only way
to discover it.
A
knower of Self becomes a saint and a true humanitarian. The
gift of sainthood makes it possible for him to really love
others, through the realization that he is one of them and
one with them. The basis of this love is not self-love but
love for the Self in all. The saints alone demonstrate the
reality of God, the validity of the sacred texts, and the
true meaning of love and compassion and concern for the welfare
of all beings. The one who has learned this truth - the knower
of Self - demonstrates the realization of it by setting an
example.
Our
true sanity and well-being are not determined by opinion polls
or by the whims of social changes, but by the knowledge of
truth, and truth is no respecter of social changes. Society
must obey truth or perish, and meditation leads us to the
shrine of truth. Let us approach this inner shrine and become
knowers of Self.
Prabuddha
Bharata
Vedanta
Kesari
Vedanta
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