|
Main Index
|
| |
| | | Book Name: Yoga - The Alpha and the Omega, Vol 8 | Previous Next | |
|
|
|
| |
life is. For the first time, holes in your life disappear. For the first time you are together. Your togetherness means the togetherness of consciousness. If your consciousness is like drops of water and not a continuity, you cannot be really there. Those gaps will be a disturbance. Your life will be very dim and faint; it will not have strength, force, energy. When consciousness flows in a continuous, riverlike phenomenon, you have become a waterfall of energy.
This is the second step of samyama, the second ingredient; and then is the third ingredient, the ultimate, that is samadhi. In dharana, concentration, the object is important because you have to choose one object amidst millions. In dhyan, meditation, consciousness is important; you have to make consciousness a continuous flow. In samadhi the subject is important: the subject has to be dropped.
You dropped many objects. When there were many objects, you were many subjects, a crowd, a polypsychic existence -- not one mind, many minds. People come to me and they say, "I would like to take sannyas, but...." That "but" brings the second mind. They think they are the same, but the "but" brings another mind. They are not one. They would like to do something and, at the same time, they would not like to do it -- two minds. If you watch you will find many minds in you -- almost a marketplace.
When there are too many objects, there are too many minds corresponding to them. When there is one object, one mind arises -- focused, centered, rooted, grounded. Now this one mind has to be dropped; otherwise you will remain in the ego. The many has been dropped; now drop the one also. In samadhi this one mind has to be dropped. When one mind drops, the one object also disappears because it cannot be there. They always are together.
In samadhi only consciousness remains, as pure space.
These three together are called samyama. Samyama is the greatest synthesis of human consciousness.
Now you will be able to understand the sutra: "By performing samyama on the two types of karma, active and dormant, or upon omens and portents, the exact time of death can be predicted." Now if you concentrate,
|
|
|
|
| |