|Writings: Research Findings|
Peace Meditation Training
Every one of us knows that agitation disturbs the mind and causes suffering and uneasiness to the body. The process of study as well as the working process cause tension, and sometimes the very useful body feels sick and diseased. A human being feels this and attributes it to his mind-being and to the functioning of the senses. When one grows and opts for various kinds of employment in varieties of departments of human life, he finds himself wavering, tense, uneasy, and full of agitation. This is the predicament of a human being.
Many fortunate people are born with the capacity to keep the mind in a state of balance. They think evenly and function smoothly. They speak sweetly and gently. They are preferred by their employers in all kinds of departments - in businesses, schools, and banks, as well as in homes - not only because they are educated and healthy, but because they exhibit evenness of mind and they radiate happiness.
There are human beings who, due to certain circumstances, such as their upbringing, education, and vocational training, are not able to remain even-minded; rather, they develop agitation and exhibit the loss of temper, loss of ease, and loss of tolerance and evenness in their behaviour. No doubt, they, too, find employment, but they do not work at ease and become helpful in the production resulting from work. They certainly are not able to please their colleagues and the people who come to interact with them. If they are employed in public offices, their audience and customers do not get nice and happy treatment.
Whether people are easy or uneasy, they have to deal with situations and interact with others. Whether they are put off or they get along well, their agitation cannot remain hidden; rather, it spreads very silently in the market, the homes, and the offices and institutes, and it affects the atmosphere. Even those who are balanced one day become imbalanced on another day because of certain difficult situations or a heavy workload in their office. They lose their serenity and peace of mind - and while living in the world, all human beings, whether working or not working, need peace of mind.
Here is the information and knowledge as to where peace is to be found, which human beings lose at a certain age, while attending particular works, or when meeting certain people. This peace of mind is the true nature of the Self, or Aatma. The outer nature and functioning of the mind is dualistic, doubtful, wavering, and pregnant with agitation. Whenever the mind takes birth or erupts, every person finds himself or herself affected by its uneasy nature.
One knows that in deep sleep - when the functioning of the mind as the sense of otherness, duality, or ego-identification is not found to exist - a human body is peaceful. But a human being is not a sleepy person or an unconscious being. He has to wake up, live the wakeful life, deal with the day's routine and the proposed programs, and constantly work as long as he remains awake. Either he thinks or speaks or listens or, with his whole being, interacts. Thus, for all human beings, the waking state with its various styles is the only living life.
The information presented here teaches conscious human beings that peace resides constantly in their hearts, and that they can have the knowledge and vision of it as good as the vision of sunshine. Thus, all human beings - especially those who desire evenness of behaviour, presentness of interaction, and unwavering peace of mind - will not only gather this information, but they will also practice the technique to attain peace. This peace can permeate the mind, the senses, and one's whole body. The technique is Dhyan-Aatmadarshan or Dhyan-Shyam Space. It results in the attainment of peace or the vision of the Self or the knowledge of one's own real entity, the Swadarshan, the Aatmadarshan. And the technique is very simple.
One should devote seven minutes to sitting in the state of meditation. This starts in the waking state. One closes the eyes, begins to know that he is closing the eyes, and envisions or sees the Pure Space, which is never cut or touched or adversely affected by anything, and never gets divided. It remains always the same. The nature of this Space, Self, or Aatma is peace, pure and free, and the sense of eternal existence. While sitting in the process of meditation, one does not mind what kind of thoughts come, stay for a short while, or leave one's mind for some time or for good. He just manages his sitting, and he remains aware of his Knower, who knows the Space. Its colour is Shyam. Its nature is pure, free, and forever at peace. During this period, if one feels like watching the breath coming in, staying for awhile, getting released, staying outside for a split second, and coming in again, he should feel free to choose this watchfulness. At the time of watching the Space and watching the breath, his Knower remains free, peaceful, and always the same.
If, during this period, one tries to use an old style of thinking, such as that one should make the mind steady or stop the breath, he will become uneasy, and his Knower will feel it. Therefore, one should spend at least seven minutes practising the technique of observing the Space as it is and observing the breath as it is.
People frequently need a word or phrase of excellence regarding their true nature. Therefore, here is one phrase: My Self is immortal, undivided, unchanging, and blissful. The Sanskrit of these English words is Amaram Hum Madhuram Hum (Self immortal, Self blissful). For seven minutes - it doesn't matter if it is seven or eight or six minutes, but about this long - the process should continue. When the time is over, one should open the eyes and look at one point if he can do so, waiting for half a minute. During this half a minute, a great sense of peace will be felt, which had entered the person's system during the seven minutes.
If one does this daily in the morning, or in an interval while working, or at the end of the day at home whenever he goes to sleep, he will be strengthened every day. He will observe that agitation gradually goes away, and peace, easiness, and a sense of health arrives and begins to permeate his system, including the ego, intellect, mind, and senses, as well as the body.
Those who would like to try the process may do so. They can use the phrase Amaram Hum Madhuram Hum - I never die and I remain forever the same, undivided, and peaceful. They can observe the result of the practice in their own lives. They will find that they "do little and produce more," which is the meaning of the words recorded in the Bhagavad Gita: yogah karmasu kaushlam. This technique may be applied or used anywhere, anytime, wherever one's body exists.