# The Mastery of Destiny/Practice of Meditation

PRACTICE OF MEDITATION
When aspiration is united to concentration, the result is meditation. When a man intensely desires to reach and realise a higher, purer, and more radiant life than the merely worldly and pleasure loving life, he engages in aspiration; and when he earnestly concentrates his thoughts upon the finding of that life, he practises meditation.
Without intense aspiration, there can be no meditation. Lethargy and indifference are fatal to its practice. The more intense the nature of a man, the more readily will he find meditation, and the more successfully will he practise it. A fiery nature will most rapidly ​scale the heights of Truth in meditation, when its aspirations have become sufficiently awakened.
Concentration is necessary to worldly success: meditation is necessary to spiritual success. Worldly skill and knowledge are acquired by concentration: spiritual skill and knowledge are acquired by meditation. By concentration a man can scale the highest heights of genius, but he cannot scale the heavenly heights of Truth: to accomplish this, he must meditate. By concentration a man may acquire the wonderful comprehension and vast power of a Cæsar; by meditation he may reach the divine wisdom and perfect peace of a Buddha. The perfection of concentration is power; the perfection of meditation is wisdom. By concentration, men acquire skill in the doing of the ​things of life—in science, art, trade, etc.,—but by meditation, they acquire skill in life itself; in right living, enlightenment, wisdom, etc. Saints, sages, saviours—wise men and divine teachers—are the finished products of holy meditation.
The four stages in concentration are brought into play in meditation; the difference between the two powers being one of direction, and not of nature. Meditation is therefore spiritual concentration; the bringing of the mind to a focus in its search for the divine knowledge, the divine life; the intense dwelling, in thought, on Truth. Thus a man aspires to know and realise, above all things else, the Truth; he then gives attention to conduct, to life, to self-purification: giving attention to these things, he passes into serious contem​plation of the facts, problems, and mystery of life: thus contemplating, he comes to love Truth so fully and intensely as to become wholly absorbed in it, the mind is drawn away from its wanderings in a multitude of desires, and, solving one by one the problems of life, realises that profound union with Truth which is the state of abstraction; and thus absorbed in Truth, there is that balance and poise of character, that divine action in repose, which is the abiding calm and peace of an emancipated and enlightened mind.
Meditation is more difficult to practise than concentration because it involves a much more severe self-discipline than that which obtains in concentration. A man can practise concentration without purifying his heart and life, whereas the process of purification is inseparable ​from meditation. The object of meditation is divine enlightenment, the attainment of Truth, and is therefore interwoven with practical purity and righteousness. Thus while, at first, the time spent in actual meditation is short—perhaps only half an hour in the early morning—the knowledge gained in that half-hour of vivid aspiration and concentrated thought is embodied in practice during the whole day. In meditation, therefore, the entire life of a man is involved; and as he advances in its practice he becomes more and more fitted to perform the duties of life in the circumstances in which he may be placed, for he becomes stronger, holier, calmer, and wiser.
The principle of meditation is two-fold, namely—
* Purification of the heart by repetitive thought on pure things.
* Attainment of divine knowledge by embodying such purity in practical life.
Man is a thought-being, and his life and character are determined by the thoughts in which he habitually dwells. By practice, association, and habit, thoughts tend to repeat themselves with greater and greater ease and frequency, and so “fix” the character in a given direction by producing that automatic action which is called “habit.” By daily dwelling upon pure thoughts, the man of meditation forms the habit of pure and enlightened thinking which leads to pure and enlightened actions and well-performed duties. By the ceaseless repetition of pure thoughts, he at last becomes one with those thoughts, and is a purified ​being, manifesting his attainment in pure actions, in a serene and wise life.
The majority of men live in a series of conflicting desires, passions, emotions, and speculations, and there are restlessness, uncertainty, and sorrow; but when a man begins to train his mind in meditation, he gradually gains control over this inward conflict by bringing his thoughts to a focus upon a central principle. In this way the old habits of impure and erroneous thought and action are broken up, and the new habits of pure and enlightened thought and action are formed; the man becomes more and more reconciled to Truth, and there is increasing harmony and insight, a growing perfection and peace.
A powerful and lofty aspiration towards Truth is always accompanied with a keen sense of the sorrow and ​brevity and mystery of life, and until this condition of mind is reached, meditation is impossible. Merely musing, or whiling away the time in idle dreaming (habits to which the word meditation is frequently applied), are very far removed from meditation, in the lofty spiritual sense which we attach to that condition.
It is easy to mistake reverie for meditation. This is a fatal error which must be avoided by one striving to meditate. The two must not be confounded. Reverie is a loose dreaming into which a man falls; meditation is a strong, purposeful thinking into which a man rises. Reverie is easy and pleasurable; meditation is at first difficult and irksome. Reverie thrives in indolence and luxury; meditation arises from strenuousness and discipline. Reverie ​is first alluring, then sensuous, and then sensual. Meditation is first forbidding, then profitable, and then peaceful. Reverie is dangerous; it undermines self-control.
Meditation is protective; it establishes self-control. There are certain signs by which one can know whether he is engaging in reverie or meditation. The indications of reverie are:
* A desire to avoid exertion.
* A desire to experience the pleasures of dreaming.
* An increasing distaste for one’s worldly duties.
* A desire to shirk one’s worldly responsibilities.
* Fear of consequences.
* A wish to get money with as little effort as possible.
* Lack of self-control.
The indications of meditation are:
* Increase of both physical and mental energy. ​
* A strenuous striving after wisdom.
* A decrease of irksomeness in the performance of duty.
* A fixed determination to faithfully fulfil all worldly responsibilities.
* Freedom from fear.
* Indifference to riches.
* Possession of self-control.
There are certain times, places, and conditions in and under which it is impossible to meditate, others wherein it is difficult to meditate, and others wherein meditation is rendered more accessible; and these, which should be known and carefully observed, are as follows:
Times, Places, and Conditions in which Meditation is Impossible.
* At, or immediately after, meals.
* In places of pleasure.
* In crowded places.
* While walking rapidly.
* While lying in bed in the morning.
* While smoking. ​
* While lying on a couch or bed for physical or mental relaxation.
Times, Places, and Conditions in which Meditation is Difficult.
* At night.
* In a luxuriously furnished room.
* While sitting on a soft, yielding seat.
* While wearing gay clothing.
* When in company.
* When the body is weary.
* If the body is given too much food.
Times, Places, and Conditions in which it is Best to Meditate.
* Very early in the morning.
* Immediately before meals.
* In solitude.
* In the open air or in a plainly furnished room.
* While sitting on a hard seat.
* When the body is strong and vigorous.
* When the body is modestly and plainly clothed.
It will be seen by the foregoing instructions that ease, luxury, and indulgence (which induce reverie) render ​meditation difficult, and when strongly pronounced make it impossible; while strenuousness, discipline, and self-denial (which dispel reverie), make meditation comparatively easy. The body, too, should be neither overfed nor starved; neither in rags nor flauntingly clothed. It should not be tired, but should be at its highest point of energy and strength, as the holding of the mind to a concentrated train of subtle and lofty thought requires a high degree of both physical and mental energy.
Aspiration can often best be aroused, and the mind renewed in meditation, by the mental repetition of a lofty precept, a beautiful sentence or a verse of poetry. Indeed, the mind that is ready for meditation will instinctively adopt this practice. Mere mechanical repetition is worthless, and even a ​hindrance. The words repeated must be so applicable to one’s own condition that they are dwelt upon lovingly and with concentrated devotion. In this way aspiration and concentration harmoniously combine to produce, without undue strain, the state of meditation.
All the conditions above stated are of the utmost importance in the early stages of meditation, and should be carefully noted and duly observed by all who are striving to acquire the practice; and those who faithfully follow the instructions, and who strive and persevere, will not fail to gather in, in due season, the harvest of purity, wisdom, bliss, and peace; and will surely eat of the sweet fruits of holy meditation.
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