(Spoken on February 6th, 1973)
The being of the object is different from the thought of the object and, therefore, the thought runs after the being of things. If thought were identical with being, then the mind would not have the necessity to go to objects. But we think that the existence of objects is different from the thought of objects, which is empirical, erroneous thinking.
Why should the mind run after objects if they are really different from the mind? If something does not really belong to us, we cannot acquire it, so to run after something which does not really belong to us and which cannot be possessed by us in any manner whatsoever would be a futile attempt on the part of the mind. Either something is ours or it is not ours. If it is ours, then there is no need of running after it; if it is not ours, we are not going to get it. Hence, what is the point in the mind's running after things which it does not possess and which it apparently cannot possess? This psychology is based on a deep philosophical truth of which the mind has a very faint subconscious inkling but a conscious ignorance, and there is a total subconscious oblivion of the facts.
Though the object is outside the mind and, therefore, there is, for all practical purposes, no chance of getting the object because it is outside, yet there is an inward urge and an indication that there is a chance of getting it. Where is the chance of getting it when it is totally outside us? The very fact of there being something outside us is enough indication that we cannot enjoy it, because enjoyment of an object is the assimilation of the object into our consciousness. When the object's existence is assimilated into the existence of our own personality, we enjoy the object.
But how can we assimilate something which is totally alien to us, which has nothing to do with us, which is completely outside us? This is a contradiction in our life, the apparent conflict that rules over the relation between the outward fact and the inward urge. The inward urge is a greater wisdom manifest in our life than the outward contradiction. If the objects were totally outside us, we would not be thinking of them. The very thought of the object shows that there is an inward relationship subsisting between the thought and the object.
There is a chance of the object getting assimilated into the being of the thought, which means to say, there is a chance of being becoming identical with thinking. Thought and being can coalesce, and that is called enjoyment. Enjoyment is the coalescence of the object with the thought, the merging of the external with the internal. When the desired object becomes one with us, we seem to be enjoying it, but how the external object can become one with us is a great question. This question is empirical, but it cannot be answered empirically. It is answered intuitively, directly, in an apprehension of the mind which is deeper than and superior to logical understanding.
All the objects of the universe are held together by an organic tie of harmony, which in Vedanta philosophy is called the Virat. We directly enter into the Vedantic concept of the Virat. The whole universe is a single organism and, therefore, every thought is connected with every object. Hence, there is a chance of everyone enjoying everything in the world. Anyone can enjoy anything inasmuch as every thought is inwardly connected with every object in the world, though outwardly they are all isolated, cut off from one another. Here is a great secret for us, a great scientific fact that comes before our mind for daily implementation in our life. Whatever we think of can be manifest and possessed. This is a great psychological and scientific truth. Whatever we deeply think, that will materialise.
There is a system called telepathy. Telepathic action is the activity of the mind in respect of a distant object. If we gaze at a person for a few minutes and deeply think something, that person in front of us will start thinking exactly what we are thinking. This is telepathic action. This is also the secret of mesmerism and sometimes hypnotism, and such other sciences of the transference of thought and will upon another person or object. We need not even be near the person. We can simply keep a picture or a photograph of a person who is somewhere else. The person may be in London or New York while we are looking at the picture of that person here, gazing at it, deeply concentrating upon that form and deeply thinking in respect of that person, so deeply that the person in London or New York will start thinking exactly as we are thinking here. He may even do whatever we want him to do, without knowing what has happened. That person will be thinking that his actions are all spontaneous and voluntary, though the person has been induced to act in a particular manner by the interference of the thought of somebody else.
This principle is applied in meditation also. In telepathy and telecommunication we merely concentrate on the form of an empirical human personality—or an object, for the matter of that—but in deep meditation we try to transfer the power of our thought on the universal nexus of things, the organic tie among things, which ultimately boils down to what is called the Creator of the cosmos, the Absolute. These are all very interesting things based on deep scientific fact, and the basis of the entire psychology of our studies. Whatever we think, that materialises. This is a scientific fact. It is possible because, at the bottom, every thought is connected with every object, though outwardly they are all separate. Every wave in the ocean is different from every other wave in the ocean, but at the bottom all the waves are connected by a single mass of water, so if we manipulate the bottom of the water, we are manipulating all the waves. This is the secret of thought. When the undercurrent of thought is mastered, its outer form is automatically controlled.
There is a principle of thought behind the form of thought, just as there is a principle called wood or timber behind every form of furniture. Though a chair is different from a table and a table is different from a desk, a bench, a door, and so on, they have an undercurrent of commonness among them, which is timber or wood. Therefore, if we scratch the principle of timber, we have caught a table, a chair, and every blessed thing made out of it.
Likewise, there is a principle of mind underlying the forms of thought which determine the various individualities of persons. You differ from me; I differ from somebody else. The form of thought is different, so A is different from B, and B is different from C. One person differs from another person in thought and activity in the same way as a table differs from a chair although they are both made of wood. The principle or the substance, the chitta, the basic mind-stuff, is common to every person. The mind-stuff does not change from person to person, though the formation of thought, or the vritti, the activity of the mind, varies from person to person.
In deep telepathic action and meditation we go into the chitta, the deep root of the mind, and catch the very bottom of the ocean of the waves, or vrittis, and then we are a master of all thought. I can make you think exactly as I think, provided that I concentrate on all of your mind—not individually, separately, but on the basis of my thought itself.
Now, here is an example of waves once again. Suppose one wave in the ocean wants to control other waves; what will it do? It has to go back to its own source. It has to dive into its own bottom. And what is that bottom? It is the ocean. So the wave ceases to be a wave the moment it enters its bottom, and it becomes the ocean. The moment it becomes the ocean, it is the master of all the waves, and not merely of a single wave.
Similar is the mind of a person in meditation. It is not a single person meditating—A meditating or B meditating, or any such thing. A and B cease to exist, as waves cease to exist when they subside into the ocean. The particular formation of thought, or what we call individual thinking, subsides into the chitta, into the ocean of thought, and then it begins to think through that undercurrent of the commonness of vrittis rather than through the individualities of the mind.
What I should do is, I must go deep into my own mind and not bother about your mind. The moment I start thinking a particular thought through the bottom of my mind, you will also start thinking exactly the same way because your bottom is also my bottom. They are identical. This is the power of thought. This is ultimately what we call yoga shakti, the power of yoga. The power of yoga is nothing but the power of mind.
Thus, we come to the subject of meditation through these analyses of mental operation, which are so interesting, which faintly manifest themselves in a crude form in telepathy, mesmerism, hypnotism, etc., but in meditation they become really spiritual and beneficial to everybody. In meditation you do not interfere with anybody, while in telepathy you interfere with another person's thought. In meditation you become the substance, or the Atman, so to say, the very Self of the being of the minds of all people. That is meditation.
So what do you do? You must take a particular object for the purpose of concentration, and think of its relation to other objects. As you concentrate on the thread of a cloth, concentrate on the relation of one thread with another thread so that the whole cloth comes before you as a mental picture. Every object is inwardly connected with every other object, though not outwardly. How to think this is a very difficult problem.
How are you to imagine the relation of one object with another object? What is this Virat of the Vedanta philosophy? It is difficult to think what this Virat is, but I can give you an idea as to what it can be like and how you can probe into this mystery through the mystery of thought.
One object is different from another object. A stone is different from a table, a table is different from a stone. This is quite true, as everyone knows. But what is this table made of? Wood. What is the stone made of? Silica, a fine material which can be pounded into sand. So one is made of wood, and the other is made of sand. What is wood made of? While a table is made of wood, what is wood made of? It is made of fine powder, which can be reduced to sawdust. So while the stone is made of fine sand, the wood is made of fine sawdust. What is the sawdust made of? What is the sand made of? If you go on grinding them, pounding them into finer particles, they get reduced to a single, uniform, indistinguishable continuum of atomic structure. What are these atoms made of? You will find that, in their fundamental structure, there is no distinction between the stone and the table. You will find that when the fundamental structure of the human body is delved into, it is not different from the fundamental structure of a stone or a table. All the objects will merge into a single continuum of energy when their structures are reduced to their ultimate constituents.
The consciousness behind this universal continuum is called Virat. You are conscious of your body, you are conscious of an object outside such as a table, a stone, a human being, etc. Now let this consciousness be conscious of that universal continuum of all things so that you have only one object in front of you, and not many objects. Why do you think of trees and stones, and the sun, the moon and the stars? Why bother your head with all these objects when they are all reduced to a single continuum of energy, including your own bodily stuff? This consciousness that contemplates this universal continuum, or energy, is the Virat.
In meditation you can just go deep into your own consciousness and concentrate on one object in front of you. What is that object? Everything merged together, that is the object. Human beings, animals, trees, mountains, the sun, moon and stars, everything is pounded into a pulp, as it were, and brought to a single continuum of force, and you are the contemplator of it. That contemplator is the Virat. Meditate thus.
What happens when you meditate like this? As in telepathic action, every object begins to get stirred into activity. Whatever you think begins to happen. Even a tree will dance in front of you. You must have heard that the yogi Jnanadeva touched a wall and it started moving. How can a wall move? A buffalo started chanting the Vedas because Jnanadeva had entered into it. It was Jnanadeva himself speaking the Vedas, not the buffalo speaking. He entered into the buffalo's structure, and he also entered the wall. Lord Krishna lifted Govardhan mountain. How did he do it? He entered into the structure of the constituents of the mountain and lifted it, just as you lift your own body. There is no wonder in lifting your own body. If an elephant lifts its own body, what wonder is there? If a child lifts an elephant, it is a great wonder, but for one's own self, the body is not a weight. So the mountain became the body of Lord Krishna, and the wall became the body of Jnanadeva, and so on. Thus, when consciousness enters into the structure of the object by meditation, every object comes under your control. It becomes a part of your own personality. Just as you lift your hand without any difficulty, you can lift a mountain, provided the consciousness is deep enough.
Now, this requires complete dispassion of thought. You should not have desires in your mind for petty things of the world. If you have lurking passions, little desires and small cravings, prejudices and passions of every kind, then this yoga will not come because the mind is once again dragged to the empirical desire for enjoyment in space-time parlance, rather than in universal parlance. As long as you want to enjoy objects through a contradiction of the space-time nexus, which is to be superseded by meditation, this yoga will not help.
Hence, yoga is not for a person who has little desires, such as for milk and fruit, idly and sambar. These ideas must go from your mind. As long as these ideas are there, you are not going to achieve anything in this world. Yoga is a terrific thing. It is a fire that is coming to burn you up and make you into shining gold. It will burn you, but it will not burn you to ashes. It will make you into shining, lustrous gold. You will shine like a diamond. How tremendous! Nachiketas' fire is within us.
By thus withdrawing your consciousness from little things—from name, fame, power, garlands, high positions, speaking from pulpits, elections, ministerships—these petty ideas will leave you. You must think that the world is nothing before you. You should not feel like a small, petty pygmy before the mighty gigantic cosmos. Why are you so worried about the world? It is such a small thing compared to your greatness. The world is nothing before you. You are the master of the world. You are the consciousness of the Creator Himself, ultimately. This attitude should be in you, and you must be happy. So ask not, and desire not, and crave not for anything. Have no prejudices, and be a tremendous adamantine force inside, identical with the very structure of all things.
Then meditation deepens, and the mind goes into the very being of things. Whatever you think will happen, and whatever you want you will get. You will want nothing at that time. The question of wanting and getting will not arise because whatever you want will already be under your very nose, so you will not ask for anything. The ocean does not ask for water. It is not thirsty at any time. The sun does not ask for light. You will not ask for anything, because you will have everything with you. Why should you ask for things? Such is the majesty of deep spiritual meditation, for which God blesses you.