Durkhiem on Meditation

All genuine meditation consists of two stages. It begins with concentration,
by means of which we collect ourselves with the help of our will and direct
the power of the ego onto whatever may be the theme and purpose of the
practice of transformation. Concentration is achieved through the powers
of the ego which is able to grasp thoughts objectively, differentiate between
them and activate the will. Thus in concentration we come to a closer
understanding o the theme of the meditation. By means of this effort
we are able to recognize the faults in our physical posture and the disturbing
factors that are at work within us. In addition it can bring comprehension
and a clear perception of the object chosen for mediation, no matter
whether this be a picture, a work the following of the breath or
some other theme. The whole process takes place within the tension
of the subject and object. Without such concentrated preliminary
tension. Without the attention that collects the whole person – at the
same time focused within the self and turned towards the object – no
meditation is possible. None of the foregoing, however, is as yet
meditation.
Mediation does not truly begin until that which the ego had
seized upon in turn seizes the ego and by this movements changes
rational analysis into synthesis. By this means the quality of
consciousness is transformed from the masculine, active state
which is, as it were, a chalice that is capable of being filled, as
from an inner well-spring, without the active help of the ego. Thus
action is transformed into passion, and doing into being,

The word meditation comes from meditari which is a passive
form of the verb meaning ‘ “being moved to the center”,
rather than the active which is “moving to the center”. But this
centre is not a fixed point on which we concentrate as would on
an object. Rather, the contrary can be said – that is itself concentrate
s us by drawing us inwards and collecting us there. This centre is,
after all, our own essence – our transcendent core. Eventually,
with practice, the centre is experienced as a particular state in
which the antithesis of the subject and object is gradually dissolved.
When this occurs the meditator has the sensation of being centered.
And so, step by step, essential being awakes and becomes an inward
knowing that experiences itself as a personal life center anchored
in Great Life. This forms the basis of a new consciousness of the
world in which we sense ourselves as being reborn.




 

The hundreth Monkey.

The Japanese monkey, Macaca fuscata, had been observed
in the wild for a period of over 30 years.

In 1952, on the island of Koshima, scientists were providing
monkeys with sweet potatoes dropped in the sand.
The monkeys liked the taste of the raw sweet potatoes,
but they found the dirt unpleasant.

An 18-month-old female named Imo found she could
solve the problem by washing the potatoes in a nearby
stream. She taught this trick to her mother. Her
playmates also learned this new way and they taught
their mothers too.
This cultural innovation was gradually picked up by
various monkeys before the eyes of the scientists.
Between 1952 and 1958 all the young monkeys
learned to wash the sandy sweet potatoes to
make them more palatable.

Only the adults who imitated their children
learned this social improvement. Other adults
kept eating the dirty sweet potatoes.



Then something startling took place.
In the autumn of 1958, a certain number of
Koshima monkeys were washing sweet potatoes -
- the exact number is not known.

Let us suppose that when the sun rose one morning
there were 99 monkeys on Koshima Island who had
learned to wash their sweet potatoes.

Let's further suppose that later that morning,
the hundredth monkey learned to wash potatoes.

THEN IT HAPPENED!



By that evening almost everyone in the
tribe was washing sweet potatoes before
eating them.

The added energy of this hundredth monkey
somehow created an ideological breakthrough!

But notice.



A most surprising thing observed by
these scientists was that the habit of
washing sweet potatoes then jumped over the sea --

Colonies of monkeys on other islands and the
mainland troop of monkeys at Takasakiyama
began washing their sweet potatoes.
Thus, when a certain critical number
achieves an awareness, this new awareness
may be communicated from mind to mind.

Although the exact number may vary,
this Hundredth Monkey Phenomenon
means that when only a limited number
of people know of a new way, it may
remain the conscious property of these people.

But there is a point at which if only one more
person tunes-in to a new awareness, a field
is strengthened so that this awareness
is picked up by almost everyone!

Now lets marry this thought with the concept by Rupert
Sheldrake who mentions that the seat of thought
IS OUTSIDE THE BODY.

Does this mean that each of the hundred monkeys
added to this "pool of thought" and after a critical
mass, the pool of thought linked to the
common pool of thought of all the species of monkey?
As though the control centre of the monkeys really
not each indidivual monkey brain but out
somewhere.

What does that mean to us humans? Question of
where does a thought come from ? Is it from
inside the brain or somewhere outside?

What is the intelligence of that thought pool.
How does it decide which thought to send.
SOmetimes its easy, thoughts come from  associations.
But some come completely from the blue.
Even the first thought when we wake up.

Since thought leads to action, and action to destiny,
is getting to the source of this thought pool
the end of destiny ?
Or that is the beginning of a new destiny,
this time driven by Right action.
 

Right Action

What is right action ? In a manner of speaking what is the right action 
that the Universe wanted 
to be done through me ? Is this inquiry about therefore finding out 
the motivates behind my action?
It appears so because Ravi-ji says that an action externally can be 
the same yet its the motive
 behind those action that
truly determines if the action was SACRED ACTION.
In the Gita, the setting is even more dramatic - what can be a 
bigger question to be answered 
when you are facing your teachers and your cousins in a
 battlefield - what is the right action ?

Raviji mentions the distinction between force and violence. 
So Arjuns action can externally be
killing - yet what can be the motive that can make this a 
sacred act? Is this the dharma of a 
warrior who does not sit on judgement ? 

How does one then know what the right action is ?
 How do we know if the motivation is coming 
from the small source of the ego - from its fears 
or self importance? 

Ravi ji says We are all a mixed bag. So it is possible that 
we NOT ALWAYS will do the 
right action 
but by doing a actions and then watching our motivations
 maybe immediately afterwards or
maybe even later. And then as we watch we slowly get
 a sense of the right actions..
This is a great breakthrough because then we get a little
freedom and little space to manoeuvre.

My own feeling is that for most actions we take, we kinda 
know what the true motive is 
and what the right action is. This i guess is what they mean
by purification of our motives.

Ravi uses this amazing phrase "I wishes" as though this
wish is coming from a level that
is higher not " I wish" from my smaller self.

The walk with Ravi at the Theosophy

Feb 2nd was magical. Here I was, walking with Ravi ji on the shores of the ocean outside the 
theosphical society at Adyar. And Ravi-ji mentions to me that 20 years ago, Krishnamurthy and he walked the same route. It was an overwhelming moment and that short walk across the beach, over the bridge and to the end of the bridge. Raviji points to a section of the bridge, just ahead, a section that is just widened and says " the last time I was with him, just a year before his death, he stopped that spot and then bowed in all four directions." that I thot was a poignant moment.