our daily life and for religious work—the work of meditation. The mind must be energetic:
everything is energy, passion is energy. We may distinguish between right passion—for our
daily needs such as food, shelter, clothing, education, work, health etc.—and silent passion,
which is passion for supreme intelligence. Insofar as we do not yet know what supreme
intelligence is, passion for that is silent passion.
Meditation implies righteousness and silent passion for God, that is, silent passion for
supreme intelligence. Or let us say that meditation needs the foundation of righteousness and
silent passion. We must be sincere and very serious for a flight into religious life.
Seriousness, silent passion, attention, meditation are all one movement.
This work is divided into two main parts. The first, Chapters I-XIV, deals specifically
with the theory and practice of meditation, while the second, Chapters XV-XX, covers
various aspects of yoga and physical exercise. Chapter XXI gives a brief biography of
Surajnath. The contents of the first part are all interrelated, and therefore the reader is advised
to read these chapters, not in the conventional linear way, from start to finish, but
meditatively, dipping here, pausing there, going back to re-read and so on, so as to absorb
steadily all that is being revealed. One chapter may speak more directly to one particular
reader, another chapter will make more sense to another reader, and so on. Discursive
thought, which corresponds to linear progression, can indeed gain some understanding and
synthesize the material, sometimes correctly, and sometimes wrongly, but what is of real
worth is the understanding that comes from meditation. This first chapter is, then, a kind of
introduction, and the principles of theory and practice are further developed in the following chapters.
with the theory and practice of meditation, while the second, Chapters XV-XX, covers
various aspects of yoga and physical exercise. Chapter XXI gives a brief biography of
Surajnath. The contents of the first part are all interrelated, and therefore the reader is advised
to read these chapters, not in the conventional linear way, from start to finish, but
meditatively, dipping here, pausing there, going back to re-read and so on, so as to absorb
steadily all that is being revealed. One chapter may speak more directly to one particular
reader, another chapter will make more sense to another reader, and so on. Discursive
thought, which corresponds to linear progression, can indeed gain some understanding and
synthesize the material, sometimes correctly, and sometimes wrongly, but what is of real
worth is the understanding that comes from meditation. This first chapter is, then, a kind of
introduction, and the principles of theory and practice are further developed in the following chapters.
In English dictionaries “meditation” is frequently defined as an activity of the intellect,
reason, discursive thought, the act of concentration on some word, idea or image as a religious
activity. And “contemplation” is defined as something deeper than the intellect, reason, the
activity of concentration, or discursive thought. However, we are using the word
contemplation in the sense of intellect, reason, concentration, and meditation in the sense of
steady awareness, choiceless awareness, observation, attention.
reason, discursive thought, the act of concentration on some word, idea or image as a religious
activity. And “contemplation” is defined as something deeper than the intellect, reason, the
activity of concentration, or discursive thought. However, we are using the word
contemplation in the sense of intellect, reason, concentration, and meditation in the sense of
steady awareness, choiceless awareness, observation, attention.
Thought and desire (whether positive or negative—attachment or revulsion) go
together: we know of movements in the mind of calculating, discriminating, analysing,
concentrating, contemplating, weighing, judging, suppressing, avoiding etc., accompanied by
anger, fear, hatred, greed, envy, sympathy, desire, affection, compassion etc., and by words
and images, which can be related to the past or the future. While thought is necessary in
pursuing the various goals of life, such as food, shelter, scientific knowledge, practical and
artistic skills, political activity and so on, it also claims to be capable of knowing everything,
and this it cannot do. Thought is observer and observed, me and not-me, it can gather untold
information and knowledge, but it is always limited. It is measure, it is division, it is not
wholeness. Thought is the product of the past, it is a self-enclosing, multiplying chain of
experience, knowledge, memory, thought and action. From action comes experience; as
thought is of the past and being a material, mechanical process, it is a broken movement, it is
vibrations. Thought, the past, projects itself into the future through the present. Thought is
the momentum between past and future through the present. Thought meets the present, theever now, but does not stop there; it uses the present as a podium, modifies itself and projects
itself into future. And from this we have “should be” or “should not be”. Thus we may say
that thought is subjective time and subjective direction, which go together, they are one and
the same movement: and time is transitory. However, thought cannot transform itself—
thought is always in response to the past, and therefore it is incapable of transforming the
“what is”, the present, whether it be greed, fear, anger, conflict, crisis or whatever. It can only
modify, change, suppress, escape, avoid. Being time, momentum, thought cannot observe
“what is”, it cannot be a still, steady observer. Thus, there is no observation when awareness
is entangled with thought, or, rather, when thought responds or reacts there is no observation.
Thought is me, I, ego; it is divided and fragmented. Awareness becomes divided and
dissipated when it is entangled with thought, so that while there may be some awareness of
what is happening—of sounds, sensations etc.—this is incomplete awareness.
together: we know of movements in the mind of calculating, discriminating, analysing,
concentrating, contemplating, weighing, judging, suppressing, avoiding etc., accompanied by
anger, fear, hatred, greed, envy, sympathy, desire, affection, compassion etc., and by words
and images, which can be related to the past or the future. While thought is necessary in
pursuing the various goals of life, such as food, shelter, scientific knowledge, practical and
artistic skills, political activity and so on, it also claims to be capable of knowing everything,
and this it cannot do. Thought is observer and observed, me and not-me, it can gather untold
information and knowledge, but it is always limited. It is measure, it is division, it is not
wholeness. Thought is the product of the past, it is a self-enclosing, multiplying chain of
experience, knowledge, memory, thought and action. From action comes experience; as
thought is of the past and being a material, mechanical process, it is a broken movement, it is
vibrations. Thought, the past, projects itself into the future through the present. Thought is
the momentum between past and future through the present. Thought meets the present, theever now, but does not stop there; it uses the present as a podium, modifies itself and projects
itself into future. And from this we have “should be” or “should not be”. Thus we may say
that thought is subjective time and subjective direction, which go together, they are one and
the same movement: and time is transitory. However, thought cannot transform itself—
thought is always in response to the past, and therefore it is incapable of transforming the
“what is”, the present, whether it be greed, fear, anger, conflict, crisis or whatever. It can only
modify, change, suppress, escape, avoid. Being time, momentum, thought cannot observe
“what is”, it cannot be a still, steady observer. Thus, there is no observation when awareness
is entangled with thought, or, rather, when thought responds or reacts there is no observation.
Thought is me, I, ego; it is divided and fragmented. Awareness becomes divided and
dissipated when it is entangled with thought, so that while there may be some awareness of
what is happening—of sounds, sensations etc.—this is incomplete awareness.
Thought is intellect. Thought can judge, analyse, project, measure, and get it right or wrong. Attention, however, is a totally different dimension. It is simply attending to “what
is”. In attention there is no speculation, projection, hypothesis, judging, discriminating and so
on—attention is free from all this. Attention is just being, it is totally other than subjective
time. And since it is not time, not measurement, direction, or fragmentation, it is wholeness
of mind, wholeness of awareness. We find wholeness of energy in attention, in steady
awareness; it is this undivided awareness in meditation that is capable of transforming the
impressions recorded in the mind. Meditation, thus, is steady awareness of feelings. There is
a fundamental difference between a mind that is dominated by thought and desire, and the
steady awareness of meditation, even when thoughts are coming and going in the mind.
Thought, which is intellect, is transitory, whereas in steady awareness, which is intelligence,
there is transformation, that is, the transformation of desire, anger, fear, pride, envy,
attachment, greed and so on. Be open towards the sensations, feelings and thoughts that arise
in the mind and steadily observe them: observation of thoughts actually means observation of
the underlying feelings.
Thoughts, feelings or emotions and sensations are related—basically they are all
sensations, even though they seem to be separate. Feelings are the summation of sensations:
sensations result in feelings. Thought is deposited, stored memory in a part of the brain.
Without sensations there is no life. But when these are recorded in the body-mind complex,
then that record becomes the burden of mental impressions (samskaras), we have acquired
from the past. If we try to attend to thoughts in meditation, we become entangled with them,
and the meditation remains very shallow. Therefore, in meditation we should give no
importance to the murmuring of our thoughts—rather we should give greatest importance to
feelings. This is easy for any human being to do, even if thoughts keep on murmuring in the
mind. This murmuring is like ripples or waves on the surface, and we can dive below them,
into the depths of mind, into feelings and sensations and thus there is no entanglement with
thoughts. This does not mean that there is no “me” sense when we are attentive to feelings
and sensations. The “me” sense can be present, but we see that that “me” is being
transformed. We shall see a basic change in “me”, in ourselves, with the withering,
dissolving and transformation of the burden of mental impressions. These mental
impressions, which are the contents of mind, that is consciousness, are consciousness, and
transformation of the mental impressions is the emptying of consciousness.
What is the body-and-mind phenomenon? It is composed of physical matter—skin,
muscles, bones, heart, brain, nerves, blood and so on—and mind, which comprises thoughts,memory, feelings, sensations, awareness. Awareness, energy, intelligence are one and the
same, they are all intelligence. However, we may distinguish between grades or levels of
intelligence, such as matter intelligence, thought intelligence, attention intelligence and
supreme intelligence—the first two grades belong to the field of intellect, the third is
meditation and the fourth is the ultimate truth.
muscles, bones, heart, brain, nerves, blood and so on—and mind, which comprises thoughts,memory, feelings, sensations, awareness. Awareness, energy, intelligence are one and the
same, they are all intelligence. However, we may distinguish between grades or levels of
intelligence, such as matter intelligence, thought intelligence, attention intelligence and
supreme intelligence—the first two grades belong to the field of intellect, the third is
meditation and the fourth is the ultimate truth.
Basically everything is energy, that is, intelligence. Energy manifests as matter and
mind, as various material things and various beings. But this is not the limit of energy. There
is a still higher energy that is space, silence or silent movement, nothingness. Space, silent
movement, nothingness, emptiness mean the same. This energy is beyond any kind of time.
Thought cannot touch or know this energy. It is wholeness of energy, it is cosmic, cosmic
energy. It is not divided, not limited, not measurable, and it works on its own; thought cannot
speculate about it, nor plan its operation. The silent movement of cosmic energy works on its
own. We might think that silence and silent movement are paradoxical, but at this stage,
language, words, even when quite rational and logical, are not adequate to describe it.
Sometimes the word “intelligence” is used in a general sense, such as everything is
intelligence; and sometimes it is used with the specific meaning of space, emptiness, silent
movement, cosmic energy, attention, meditation and so on.
mind, as various material things and various beings. But this is not the limit of energy. There
is a still higher energy that is space, silence or silent movement, nothingness. Space, silent
movement, nothingness, emptiness mean the same. This energy is beyond any kind of time.
Thought cannot touch or know this energy. It is wholeness of energy, it is cosmic, cosmic
energy. It is not divided, not limited, not measurable, and it works on its own; thought cannot
speculate about it, nor plan its operation. The silent movement of cosmic energy works on its
own. We might think that silence and silent movement are paradoxical, but at this stage,
language, words, even when quite rational and logical, are not adequate to describe it.
Sometimes the word “intelligence” is used in a general sense, such as everything is
intelligence; and sometimes it is used with the specific meaning of space, emptiness, silent
movement, cosmic energy, attention, meditation and so on.
Attention is harmony, it is undivided, it is intelligence, or we can say that cosmic
energy becomes focused in attention. This does not mean that attention is always continuous.
The practice is very arduous. The mind will wander, but the very awareness of this nonattention
is itself attention. As we practise, as we repeatedly return to attention, we come to
realise that when there is attention there is no recording; and not only this: attention wipes
out what has been recorded. Initially, the work of meditation is very arduous because of the
mind’s habit of wandering, but with serious and sustained work there comes a change, in fact
change is bound to occur. In meditation we shall see that the arising of feelings and
sensations, the steady awareness of feelings and sensations and the withering or breaking
down of feelings and sensations, is all one movement. Actually in meditation consciousness
is aware of its own movement, consciousness empties itself, because in meditation there is
freedom from me, that is, consciousness is free of the “me” observer and that which is
observed, and what continues to work there is intelligence. Meditation is free of subjective
time and direction, and the awareness of the passing of time is suspended. This is not to deny
the relevance of ordinary time in our daily lives, and the meditating mind will always remind
us of our obligations. We can make mistakes, but the very understanding of a mistake is
wisdom, intelligence; and a meditating mind is one that is free and open to acknowledge a
mistake. Although there is no subjective time and the sense of chronological time is
suspended during meditation, we can nevertheless become aware of the gradual emptying of feelings and sensations. It may seem paradoxical to use the word “gradual”, but the process is
in fact very simple. We perceive that layers of feelings and sensations rise up in our
awareness, and wither and break one after another. This is emptying of the mind. The
feelings and sensations that leave their impressions in the mind are what we are calling
“mental impressions”. They are present in our minds and must be uprooted.
energy becomes focused in attention. This does not mean that attention is always continuous.
The practice is very arduous. The mind will wander, but the very awareness of this nonattention
is itself attention. As we practise, as we repeatedly return to attention, we come to
realise that when there is attention there is no recording; and not only this: attention wipes
out what has been recorded. Initially, the work of meditation is very arduous because of the
mind’s habit of wandering, but with serious and sustained work there comes a change, in fact
change is bound to occur. In meditation we shall see that the arising of feelings and
sensations, the steady awareness of feelings and sensations and the withering or breaking
down of feelings and sensations, is all one movement. Actually in meditation consciousness
is aware of its own movement, consciousness empties itself, because in meditation there is
freedom from me, that is, consciousness is free of the “me” observer and that which is
observed, and what continues to work there is intelligence. Meditation is free of subjective
time and direction, and the awareness of the passing of time is suspended. This is not to deny
the relevance of ordinary time in our daily lives, and the meditating mind will always remind
us of our obligations. We can make mistakes, but the very understanding of a mistake is
wisdom, intelligence; and a meditating mind is one that is free and open to acknowledge a
mistake. Although there is no subjective time and the sense of chronological time is
suspended during meditation, we can nevertheless become aware of the gradual emptying of feelings and sensations. It may seem paradoxical to use the word “gradual”, but the process is
in fact very simple. We perceive that layers of feelings and sensations rise up in our
awareness, and wither and break one after another. This is emptying of the mind. The
feelings and sensations that leave their impressions in the mind are what we are calling
“mental impressions”. They are present in our minds and must be uprooted.
We all experience chronological time as yesterday, today, tomorrow, morning,
evening, childhood, youth, clock time and so on. But there is no subjective time apart from
thought, thought is subjective time. Thought as technical knowledge, as memory, is a normal
part of our lives, but when knowledge and memory become greed, envy, fear, anger, lust,
pride, competition and so on we experience misery and sorrow. Simply understanding this intellectually cannot wipe away the conditioning we have been exposed to. Thinking about
attention is not attention. This is all so very simple—for we must be a light unto ourselves.
Meditation is a light, a flame, in which there is emptying, breaking of conditioning and
deepening of insight, unfolding of truth with flashes of perception. It is the awakening of
intelligence.
evening, childhood, youth, clock time and so on. But there is no subjective time apart from
thought, thought is subjective time. Thought as technical knowledge, as memory, is a normal
part of our lives, but when knowledge and memory become greed, envy, fear, anger, lust,
pride, competition and so on we experience misery and sorrow. Simply understanding this intellectually cannot wipe away the conditioning we have been exposed to. Thinking about
attention is not attention. This is all so very simple—for we must be a light unto ourselves.
Meditation is a light, a flame, in which there is emptying, breaking of conditioning and
deepening of insight, unfolding of truth with flashes of perception. It is the awakening of
intelligence.
Kundalini or kundalini sakti is a key yogic term. Literally kundal means coil and sakti
means energy. Kundalini sakti means coiled, conditioned energy. The description of
kundalini sakti as like a serpent or like fire is incorrect—this is simply a metaphor. Kundalini
means consciousness. Sleeping kundalini means consciousness dominated by thought and
desire, and awakened kundalini means consciousness aware of its movement, consciousness
aware of itself. Quite simply, non-attention is sleeping kundalini and attention is awakened
kundalini. In other words, thought- and desire-oriented awareness is sleeping kundalini and
meditation-oriented awareness is awakened kundalini. Awareness, intelligence,
consciousness, kundalini, mind are synonymous.
The sages say that the kundalini is composed of three-and-a-half coils or bundles of
layers of mental impressions and every bundle may contain a multitude of layers of mental
impressions. As every mental impression is uprooted, there comes an awareness that the
mind is being unburdened and also perception of the fact that “me” is undergoing a
fundamental and permanent change. Every mental impression is connected with some kind of
living being, and every bundle of mental impression conditioning is connected with some
beings or some world. Traditional thought proposes that there are four kinds of being or
people related to four bundles of mental impression conditioning. The first bundle contains
the mental impressions of living creatures, reptiles, birds, plants, beasts, spirits, water beings
and so on which are below human beings. The second bundle contains the mental
impressions of human beings and the lower divine worlds. The third and fourth bundles
contain the mental impressions of higher deities and universal deities respectively. It is the
order of nature that in meditation the mental impressions of the lower levels are the first to
come up to be gradually uprooted. The nature of the first bundle is passion, sentiment. The
nature of the second bundle is thought-oriented, image-making. In the human world thought
arrogantly claims itself to be capable of solving each and every problem of one’s self and of
the whole universe, but in fact it cannot—through meditation, through emptying, there will
occur small gaps between the image-making thoughts that arise in the mind, and then we will
have gone beyond the human world. Thus, gradually the gap between image-making
thoughts will get wider, and the chains of image making will become shorter, and so the
process of emptying will steadily continue. The nature of the third bundle of mental
impressions is clear, with no image making, no chattering, distracting thoughts. Here advanced meditators will enjoy a kind of happiness all the time, even while observing
pleasant or painful feelings and sensations in the body-mind complex. At this level, the work
of meditation becomes easier, but “I”ness remains, and there is also the possibility that some
siddhis or psychic powers such as clairvoyance may arise, though some will find no such
arising until absolute emptying has been achieved. The nature of the fourth bundle of mental
impressions is “is”ness without “I”ness, and there is no ignorance and no sorrow. And at this
fourth level comes the full blossoming of compassion—such a person attains great saintliness.
Beyond that there is nothing, there is the revelation of supreme intelligence.
layers of mental impressions and every bundle may contain a multitude of layers of mental
impressions. As every mental impression is uprooted, there comes an awareness that the
mind is being unburdened and also perception of the fact that “me” is undergoing a
fundamental and permanent change. Every mental impression is connected with some kind of
living being, and every bundle of mental impression conditioning is connected with some
beings or some world. Traditional thought proposes that there are four kinds of being or
people related to four bundles of mental impression conditioning. The first bundle contains
the mental impressions of living creatures, reptiles, birds, plants, beasts, spirits, water beings
and so on which are below human beings. The second bundle contains the mental
impressions of human beings and the lower divine worlds. The third and fourth bundles
contain the mental impressions of higher deities and universal deities respectively. It is the
order of nature that in meditation the mental impressions of the lower levels are the first to
come up to be gradually uprooted. The nature of the first bundle is passion, sentiment. The
nature of the second bundle is thought-oriented, image-making. In the human world thought
arrogantly claims itself to be capable of solving each and every problem of one’s self and of
the whole universe, but in fact it cannot—through meditation, through emptying, there will
occur small gaps between the image-making thoughts that arise in the mind, and then we will
have gone beyond the human world. Thus, gradually the gap between image-making
thoughts will get wider, and the chains of image making will become shorter, and so the
process of emptying will steadily continue. The nature of the third bundle of mental
impressions is clear, with no image making, no chattering, distracting thoughts. Here advanced meditators will enjoy a kind of happiness all the time, even while observing
pleasant or painful feelings and sensations in the body-mind complex. At this level, the work
of meditation becomes easier, but “I”ness remains, and there is also the possibility that some
siddhis or psychic powers such as clairvoyance may arise, though some will find no such
arising until absolute emptying has been achieved. The nature of the fourth bundle of mental
impressions is “is”ness without “I”ness, and there is no ignorance and no sorrow. And at this
fourth level comes the full blossoming of compassion—such a person attains great saintliness.
Beyond that there is nothing, there is the revelation of supreme intelligence.
The three-and-a-half coils of kundalini represent this evolution of consciousness. The
fourth coil is called a half coil because there is no ignorance and sorrow in a human being at that stage of evolution. Kundalini, that is consciousness, is energy; everything is energy. The
literal meaning of kundalini, “coiled”, indicates energy trapped, bound in conditioning, and
thus the uprooting of mental impressions is the awakening of kundalini, that is the awakening
of intelligence. The sleeping kundalini leads to multiplication, perpetuation of sorrow and the
awakened kundalini leads to absorption, that is nirvana, enlightenment.
fourth coil is called a half coil because there is no ignorance and sorrow in a human being at that stage of evolution. Kundalini, that is consciousness, is energy; everything is energy. The
literal meaning of kundalini, “coiled”, indicates energy trapped, bound in conditioning, and
thus the uprooting of mental impressions is the awakening of kundalini, that is the awakening
of intelligence. The sleeping kundalini leads to multiplication, perpetuation of sorrow and the
awakened kundalini leads to absorption, that is nirvana, enlightenment.
It is very easy to know what sensations are and how to observe them. Body and mind
are an integrated whole. Although they are experienced through the body, sensations
constitute one of the four sections of the mind. The action of the mind comprises four broad
stages or processes that come into being one after another and work in sequence. The mind is
a highly complicated and very fast working piece of machinery, but it is all very simple. The
mind comes into being from void, zero, emptiness, every moment, from moment to moment,
and merges into emptiness every moment. This can be clearly observed in the practice of
steady awareness of sensations and feelings. The four stages are: vijñana (contact/cognition),
samjña (perception-recognition), vedana (sensation) and samskara (reaction-desire-creation of
a mental impression). As there are six senses, therefore there are six vijñanas. Thus, when
there is sensory contact with something, for example a sound or a thought that comes to us,
then it is vijñana that registers that something is there. Then comes the second mechanism,
samjña, which recognises what the thing is and evaluates whether it is positive or negative,
with reference to mental impressions already recorded in the mind. This is the functioning of
samjña. It is not reaction, not desire. Then comes the third mechanism, the sensation or
vedana, which occurs according to the recognition and evaluation at samjña. Since there can
be different recognition and evaluation at samjña, different vedanas can occur for the same
object. Up to this point this is a natural process which cannot be stopped, but the fourth,
desire or reaction (samskara), can be stopped when there is steady attention upon the
sensation (vedana) so that there is no recording of that vedana but its existing seed in samjña -
it is also uprooted once and for all, and thus there occurs purification of samjña, i.e. the awakening of intelligence. The first vijñana mechanism is naturally pure and
uncontaminated. There have been many sages who have delved into the mind and come up
with answers, some good, some not so good, but the greatest sages such as the Buddha have
explored the mechanism of the mind and given us the correct answers. We are deeply
indebted to them. Personally, Surajnath is greatly thankful to Siddhartha Buddha,
Gorakhnath, J. Krishnamurti and many others, but what he is saying is not a matter of belief,
orthodoxy or dependency.
are an integrated whole. Although they are experienced through the body, sensations
constitute one of the four sections of the mind. The action of the mind comprises four broad
stages or processes that come into being one after another and work in sequence. The mind is
a highly complicated and very fast working piece of machinery, but it is all very simple. The
mind comes into being from void, zero, emptiness, every moment, from moment to moment,
and merges into emptiness every moment. This can be clearly observed in the practice of
steady awareness of sensations and feelings. The four stages are: vijñana (contact/cognition),
samjña (perception-recognition), vedana (sensation) and samskara (reaction-desire-creation of
a mental impression). As there are six senses, therefore there are six vijñanas. Thus, when
there is sensory contact with something, for example a sound or a thought that comes to us,
then it is vijñana that registers that something is there. Then comes the second mechanism,
samjña, which recognises what the thing is and evaluates whether it is positive or negative,
with reference to mental impressions already recorded in the mind. This is the functioning of
samjña. It is not reaction, not desire. Then comes the third mechanism, the sensation or
vedana, which occurs according to the recognition and evaluation at samjña. Since there can
be different recognition and evaluation at samjña, different vedanas can occur for the same
object. Up to this point this is a natural process which cannot be stopped, but the fourth,
desire or reaction (samskara), can be stopped when there is steady attention upon the
sensation (vedana) so that there is no recording of that vedana but its existing seed in samjña -
it is also uprooted once and for all, and thus there occurs purification of samjña, i.e. the awakening of intelligence. The first vijñana mechanism is naturally pure and
uncontaminated. There have been many sages who have delved into the mind and come up
with answers, some good, some not so good, but the greatest sages such as the Buddha have
explored the mechanism of the mind and given us the correct answers. We are deeply
indebted to them. Personally, Surajnath is greatly thankful to Siddhartha Buddha,
Gorakhnath, J. Krishnamurti and many others, but what he is saying is not a matter of belief,
orthodoxy or dependency.
Sensations are, for example, heat, cold, sweating, heart beating, scratching, dryness,
hunger, roughness, itching, pulsing, tension, stretching, jerking, stroking, vibrating, pain,
pleasure, burning, like an insect’s bite, contractions, like ants creeping, tingling, sex
sensations, throbbing, moving, breaking, tearing, withering, exploding, pressure, flowing,
flooding, lightness, heaviness, or those which are neither pleasant or painful, somewhat like
the flow of a strong wind etc., all of which are actually experienced in the body and mind.
Sensations demand our attention. Some demand physical action, as in case of hunger,
sickness, a full bladder etc. However, even though every kind of sensation may be actually
felt, in fact sometimes sensations such as hunger, sickness etc. can be the illusion of hunger,
the illusion of sickness, which in the flame of attention will wither and be uprooted, without
any physical action.
hunger, roughness, itching, pulsing, tension, stretching, jerking, stroking, vibrating, pain,
pleasure, burning, like an insect’s bite, contractions, like ants creeping, tingling, sex
sensations, throbbing, moving, breaking, tearing, withering, exploding, pressure, flowing,
flooding, lightness, heaviness, or those which are neither pleasant or painful, somewhat like
the flow of a strong wind etc., all of which are actually experienced in the body and mind.
Sensations demand our attention. Some demand physical action, as in case of hunger,
sickness, a full bladder etc. However, even though every kind of sensation may be actually
felt, in fact sometimes sensations such as hunger, sickness etc. can be the illusion of hunger,
the illusion of sickness, which in the flame of attention will wither and be uprooted, without
any physical action.
Feelings are the essence of sensations; many have declared that it is difficult for
ordinary people to observe feelings. However, Surajnath sees very clearly that anybody can observe feelings just as easily as sensations. Basically, feelings are also sensations. Every
feeling clearly appears on the face, and everybody is consciously or unconsciously quite
sensitive as to what happens on the face. Even though it is so simple, if someone is told to
observe his feelings, it is possible that he may become puzzled. However, if we closely,
diligently and patiently observe the movements and changes of the facial muscles, the
movements of our facial skin, our expressions, then in this way we can be observing feelings.
The steady awareness of the movements, changes, expressions, sensations of facial muscles
and skin that is all in one, is the observation of feelings. There is a knack to this, which
comes with a little practice. As we observe our feelings we automatically and naturally
become aware of various sensations in the body, and thus meditation flowers easily, naturally
and sweetly. Feelings are, for example, anger, fear, sexual desire, greed, hatred, envy,
revenge, craziness, violence, brutality, racial hatred, pain, pleasure, questioning, personal
problems, doubt, suspicion, pondering, weighing, judging, justifying, expecting, desiring,
care, affection, love, compassion, feeling energetic or weak, depression, jealousy, worry,
idleness, freshness, lightness, hurry, shallowness, remorse, attraction, repulsion, melancholy,
guilt, heaviness, sickness, tiredness, roughness, dullness, tension, stress, shyness, sadness,
competitiveness, comparison, ambition, happiness, pride, devotion, peacefulness, resentment,
agitation, eagerness, superiority or inferiority complex etc. Every emotion, feeling, thought
movement of our mind, whether it is pleasing or painful, is a feeling, and, basically, a
sensation. Now, when thought and desire become entangled in feeling, this is known as pravrtti. As we have many feelings, there will be more or less intense entanglements based
on attraction or repulsion. Fear, anger, hatred, worry and so on are all intimately related. To
observe feelings steadily without letting the mind become involved with them is meditation.
ordinary people to observe feelings. However, Surajnath sees very clearly that anybody can observe feelings just as easily as sensations. Basically, feelings are also sensations. Every
feeling clearly appears on the face, and everybody is consciously or unconsciously quite
sensitive as to what happens on the face. Even though it is so simple, if someone is told to
observe his feelings, it is possible that he may become puzzled. However, if we closely,
diligently and patiently observe the movements and changes of the facial muscles, the
movements of our facial skin, our expressions, then in this way we can be observing feelings.
The steady awareness of the movements, changes, expressions, sensations of facial muscles
and skin that is all in one, is the observation of feelings. There is a knack to this, which
comes with a little practice. As we observe our feelings we automatically and naturally
become aware of various sensations in the body, and thus meditation flowers easily, naturally
and sweetly. Feelings are, for example, anger, fear, sexual desire, greed, hatred, envy,
revenge, craziness, violence, brutality, racial hatred, pain, pleasure, questioning, personal
problems, doubt, suspicion, pondering, weighing, judging, justifying, expecting, desiring,
care, affection, love, compassion, feeling energetic or weak, depression, jealousy, worry,
idleness, freshness, lightness, hurry, shallowness, remorse, attraction, repulsion, melancholy,
guilt, heaviness, sickness, tiredness, roughness, dullness, tension, stress, shyness, sadness,
competitiveness, comparison, ambition, happiness, pride, devotion, peacefulness, resentment,
agitation, eagerness, superiority or inferiority complex etc. Every emotion, feeling, thought
movement of our mind, whether it is pleasing or painful, is a feeling, and, basically, a
sensation. Now, when thought and desire become entangled in feeling, this is known as pravrtti. As we have many feelings, there will be more or less intense entanglements based
on attraction or repulsion. Fear, anger, hatred, worry and so on are all intimately related. To
observe feelings steadily without letting the mind become involved with them is meditation.
The operation of the mind is one unitary movement—and every feeling affects the
whole of the body and mind. With a change in feeling there is a change in respiration,
heartbeat, pulse, body chemistry, voice etc. There can be countless variations in our
sensations and feelings. Now, there is an important point to note, that although sensations and
feelings are present throughout the body, feelings manifest clearly in the face, and the tip of
the upper lip is a natural point which remains vibrating with some kind of sensation all the
time. All other sensations are always changing, always in flux, but this point on the upper lip
remains gently vibrating all the time. There can be slight changes in its intensity but its nature
of vibrating remains the same. With some people this awareness comes readily, while for
others it may take a little time—for some people it is a matter of minutes, for others it may be
hours or even days—for it to be awakened, but once awakened it remains awake nearly all the
time, so that whenever the attention is directed to it we are aware of it. This is a natural and
easy way to help attain mental steadiness, and to remain steady, alert and aware of feelings
and sensations. This is a very important point, and the understanding of this is bound to come
with the actual practice of meditation.
whole of the body and mind. With a change in feeling there is a change in respiration,
heartbeat, pulse, body chemistry, voice etc. There can be countless variations in our
sensations and feelings. Now, there is an important point to note, that although sensations and
feelings are present throughout the body, feelings manifest clearly in the face, and the tip of
the upper lip is a natural point which remains vibrating with some kind of sensation all the
time. All other sensations are always changing, always in flux, but this point on the upper lip
remains gently vibrating all the time. There can be slight changes in its intensity but its nature
of vibrating remains the same. With some people this awareness comes readily, while for
others it may take a little time—for some people it is a matter of minutes, for others it may be
hours or even days—for it to be awakened, but once awakened it remains awake nearly all the
time, so that whenever the attention is directed to it we are aware of it. This is a natural and
easy way to help attain mental steadiness, and to remain steady, alert and aware of feelings
and sensations. This is a very important point, and the understanding of this is bound to come
with the actual practice of meditation.
As a thought arises in the mind, see it, just observe it and it stops, and observe the
feelings and sensations that accompany it, observe every feeling. The truth is that nearly
everyone’s mind is so heavily conditioned and burdened that there is hardly a gap in between
thoughts. Furthermore, thoughts will arise again and again; for instance, thought may try to
resolve conflict, but in fact it will intensify conflict, intensify feelings—thought is the cause
of conflict, sorrow. Do not suppress thoughts. Do not follow the thoughts or give importance
to feelings, just remain steadily aware of feelings.
Some people may experience a state when no chains of thought arise in the mind, as
they steadily contemplate an image of light, colour, a star, a photo etc., or repeat some word
or mantra, and they may have the mistaken understanding that the thoughts have ceased, at
least for some time. However, when they discard the image or word they have been
contemplating and observe the stream of the mind, when they simply observe feelings and
sensations, for instance the shrill sound of insects or the sensation at the tip of the upper lip
etc., it will be seen that in fact the chains of thoughts will still keep running on. Their
mistaken understanding is ended. We should maintain an attitude of disinterested or
choiceless inquiry. Thought will always try to come in and interfere in many ways, it may try
to override our awareness and dissipate mental energy into subjective time. We must be
awake and alert so as to recognise this dissipation, to stop this mental wandering, and to
meditate. Give no importance to thoughts, let them go, and give all importance to feelings
and the sensation at the upper lip. Further, when we seriously meditate during waking hours,
meditation automatically enters into our sleep and our dreams. Meditation is not restricted by
any regulations or formalities, it is intelligence, free of everything. Solitude, however, is of
help in order to work and to penetrate deeply; it is of help for the flowering of meditation—
and one may find solitude in one’s room or on a crowded bus.
they steadily contemplate an image of light, colour, a star, a photo etc., or repeat some word
or mantra, and they may have the mistaken understanding that the thoughts have ceased, at
least for some time. However, when they discard the image or word they have been
contemplating and observe the stream of the mind, when they simply observe feelings and
sensations, for instance the shrill sound of insects or the sensation at the tip of the upper lip
etc., it will be seen that in fact the chains of thoughts will still keep running on. Their
mistaken understanding is ended. We should maintain an attitude of disinterested or
choiceless inquiry. Thought will always try to come in and interfere in many ways, it may try
to override our awareness and dissipate mental energy into subjective time. We must be
awake and alert so as to recognise this dissipation, to stop this mental wandering, and to
meditate. Give no importance to thoughts, let them go, and give all importance to feelings
and the sensation at the upper lip. Further, when we seriously meditate during waking hours,
meditation automatically enters into our sleep and our dreams. Meditation is not restricted by
any regulations or formalities, it is intelligence, free of everything. Solitude, however, is of
help in order to work and to penetrate deeply; it is of help for the flowering of meditation—
and one may find solitude in one’s room or on a crowded bus.
Nature does not distinguish between householder and monk. Renunciation is
necessary, but renunciation means understanding the law of the creating and emptying of
mental impressions so that one lives out of emptiness. The very emptying is emptiness.
Renunciation does not mean a monk’s clothing or a begging bowl, it does not mean living like
a poor man or a rich man. When we have right understanding we can be a renunciant in our
home, in a town, in a jungle or anywhere. Being a monk can be of help in order to work
seriously for long hours, but that does not mean that a monk should or should not leave his or
her family home or society.
necessary, but renunciation means understanding the law of the creating and emptying of
mental impressions so that one lives out of emptiness. The very emptying is emptiness.
Renunciation does not mean a monk’s clothing or a begging bowl, it does not mean living like
a poor man or a rich man. When we have right understanding we can be a renunciant in our
home, in a town, in a jungle or anywhere. Being a monk can be of help in order to work
seriously for long hours, but that does not mean that a monk should or should not leave his or
her family home or society.
There is no danger to the reproduction of our species if some men and women remain
unmarried in order to undertake the very serious work of meditation. However, this definitely
does not mean that householders cannot meditate seriously. We may adjust our daily lives in
such a way that we act righteously and seriously pursue the work of meditation. Belief has no
place in religion—religion demands faith, patience and doubt. Faith means loyalty to facts, to
the truth. It also means the passion to know the truth. We should be properly sceptical. The
genuinely religious mind is free, open and uninhibited, whereas the market-religious mind is
divided, enclosed, self-deceiving, and in conflict. It may ventilate its enclosure with small
open windows, but it does not come clear of the duality of observer and observed, of the egocentre
and the periphery of created images. The market-religious mind desires to pollute,
poison or destroy everything that does not suit its ideology. For example, some have polluted
the religious work of Buddha, Gorakhnath, and now they are trying to do the same to J.
Krishnamurti. Some have burned or distorted many valuable things. History reveals many
examples of market-religious stupidities and deceptions throughout the world. There are
many beautiful religious buildings—mosques, churches, temples—in which people have
invested much time and energy, but they are used in blind faith to offer flattering prayers,
worship, rituals etc. in the name of God or gods or saints. The books, idols, pictures they
contain are the products of thought. Some of their meditative idols or pictures are really very
beautiful, but the sense of beauty is vitiated because of the beliefs and worship etc. Often
they have very inspiring devotional singing, chanting of verses, hymns etc. that stir the mind
and induce a feeling of peace, but this is overlaid with blind beliefs. Insight into religion can be gained when these buildings are used in the right way; a meditator can quietly use them
wherever possible without creating conflict or controversy.
unmarried in order to undertake the very serious work of meditation. However, this definitely
does not mean that householders cannot meditate seriously. We may adjust our daily lives in
such a way that we act righteously and seriously pursue the work of meditation. Belief has no
place in religion—religion demands faith, patience and doubt. Faith means loyalty to facts, to
the truth. It also means the passion to know the truth. We should be properly sceptical. The
genuinely religious mind is free, open and uninhibited, whereas the market-religious mind is
divided, enclosed, self-deceiving, and in conflict. It may ventilate its enclosure with small
open windows, but it does not come clear of the duality of observer and observed, of the egocentre
and the periphery of created images. The market-religious mind desires to pollute,
poison or destroy everything that does not suit its ideology. For example, some have polluted
the religious work of Buddha, Gorakhnath, and now they are trying to do the same to J.
Krishnamurti. Some have burned or distorted many valuable things. History reveals many
examples of market-religious stupidities and deceptions throughout the world. There are
many beautiful religious buildings—mosques, churches, temples—in which people have
invested much time and energy, but they are used in blind faith to offer flattering prayers,
worship, rituals etc. in the name of God or gods or saints. The books, idols, pictures they
contain are the products of thought. Some of their meditative idols or pictures are really very
beautiful, but the sense of beauty is vitiated because of the beliefs and worship etc. Often
they have very inspiring devotional singing, chanting of verses, hymns etc. that stir the mind
and induce a feeling of peace, but this is overlaid with blind beliefs. Insight into religion can be gained when these buildings are used in the right way; a meditator can quietly use them
wherever possible without creating conflict or controversy.
The process of contacting objects through the senses and the ensuing phases of
recognition and sensation is a natural and normal one: it is desire that is the problem, because
desire—which is attraction and repulsion—is the unbalanced movement of the mind, as a
result of which mental impressions are recorded in the psyche. Desire and thought go
together. However, the fourth stage or mechanism (samskara), the operation of desire, can be
stopped, and we can remain attentive towards feelings or sensations. In other words, if we are
aware of how desire arises, that is, if we are attentive towards feelings or sensations, then
there is no recording but emptying. Emptying is the ending of the known, of greed, envy, fear
and so on. In this the mind is always fresh and innocent, but this innocence is not ignorance.
recognition and sensation is a natural and normal one: it is desire that is the problem, because
desire—which is attraction and repulsion—is the unbalanced movement of the mind, as a
result of which mental impressions are recorded in the psyche. Desire and thought go
together. However, the fourth stage or mechanism (samskara), the operation of desire, can be
stopped, and we can remain attentive towards feelings or sensations. In other words, if we are
aware of how desire arises, that is, if we are attentive towards feelings or sensations, then
there is no recording but emptying. Emptying is the ending of the known, of greed, envy, fear
and so on. In this the mind is always fresh and innocent, but this innocence is not ignorance.
Steady awareness, that is, attention towards “what is”, and reasoning (thinking,
contemplating, pondering, discriminating, analysing etc., applying thought and intellect) are
basically different. Attention implies freedom, and thought can also be free and rational.
However, thought by nature is a kind of energy that is not capable of uprooting mental
impressions. The operation of thought is about things that have become known, whether right
or wrong, and have become a part of memory. Thought is a movement of the known, whether
it be through suppressing, escaping, avoiding, modifying, intensifying, projecting, pacifying,
calculating and so on. Thought can create order in science, mathematics and so on, but this
belongs to the field of measurement. Thought, that is intellect, is measurement, but it is
always directed and limited, it is subjective time. The action of attention is direct and beyond
subjective time.
contemplating, pondering, discriminating, analysing etc., applying thought and intellect) are
basically different. Attention implies freedom, and thought can also be free and rational.
However, thought by nature is a kind of energy that is not capable of uprooting mental
impressions. The operation of thought is about things that have become known, whether right
or wrong, and have become a part of memory. Thought is a movement of the known, whether
it be through suppressing, escaping, avoiding, modifying, intensifying, projecting, pacifying,
calculating and so on. Thought can create order in science, mathematics and so on, but this
belongs to the field of measurement. Thought, that is intellect, is measurement, but it is
always directed and limited, it is subjective time. The action of attention is direct and beyond
subjective time.
Any mental or physical action, whether right or wrong, arising out of desire and
thought is bound to breed pleasurable or painful mental impressions, which may bear fruit
immediately, or at some other time in this life-span or possibly in a future life. Some mental
impressions are capable of giving birth to a bundle of consciousness as this or that kind of
being. This is causation. Meditation is also mental action, but of a fundamentally different
nature; it is beyond reward and punishment because it works from beyond desire-thought, it
works out of emptiness. Meditation is directly uprooting, cleansing us of mental impressions
and going beyond. The mental and spiritual evolution we gain from meditation is irrevocable,
the mind does not fall back from the level it has attained, the mind does not gather back the
mental impressions it has emptied because of intrinsic learning. The meditating mind will use
desire and thought whenever necessary in daily life, such as satisfying thirst, learning a
language, working in some field etc. Some people may be dull, they may have very little
desire and thought, but dullness itself is sorrow and so there is perpetuation of sorrow. It
could be said that the passion for meditation is also a kind of desire. Well, that is true, but it
is altogether different. It is silent desire, or it is the silence of desire. Meditation is the silent
movement of cosmic energy.
thought is bound to breed pleasurable or painful mental impressions, which may bear fruit
immediately, or at some other time in this life-span or possibly in a future life. Some mental
impressions are capable of giving birth to a bundle of consciousness as this or that kind of
being. This is causation. Meditation is also mental action, but of a fundamentally different
nature; it is beyond reward and punishment because it works from beyond desire-thought, it
works out of emptiness. Meditation is directly uprooting, cleansing us of mental impressions
and going beyond. The mental and spiritual evolution we gain from meditation is irrevocable,
the mind does not fall back from the level it has attained, the mind does not gather back the
mental impressions it has emptied because of intrinsic learning. The meditating mind will use
desire and thought whenever necessary in daily life, such as satisfying thirst, learning a
language, working in some field etc. Some people may be dull, they may have very little
desire and thought, but dullness itself is sorrow and so there is perpetuation of sorrow. It
could be said that the passion for meditation is also a kind of desire. Well, that is true, but it
is altogether different. It is silent desire, or it is the silence of desire. Meditation is the silent
movement of cosmic energy.
Although every being is a separate entity and apparently different from all other
beings, fundamentally every being is exactly the same with respect to matter, mind, feelings,
sensations, thoughts, sorrow, anger, fear, greed, desire, violence, envy, care, sympathy, pity,
affection, compassion, reason, logic, impermanence—these are all basically the same in every
being. And attention, which is unbroken steady movement, is void, zero, nothingness, neither
mine nor yours—there is no “me”ness or “you”ness, no psychological division; it is a part of
cosmic order, cosmic movement.
beings, fundamentally every being is exactly the same with respect to matter, mind, feelings,
sensations, thoughts, sorrow, anger, fear, greed, desire, violence, envy, care, sympathy, pity,
affection, compassion, reason, logic, impermanence—these are all basically the same in every
being. And attention, which is unbroken steady movement, is void, zero, nothingness, neither
mine nor yours—there is no “me”ness or “you”ness, no psychological division; it is a part of
cosmic order, cosmic movement.
Writing by..
Yogi Surajnathji Guru Buddhnathji
Pimpri Gauli village
P.O. Ranjangaon
Parner Tahsil
Dist.Ahmednagar
Maharashtra.
India.Pin Code 413703
Parner Tahsil
Dist.Ahmednagar
Maharashtra.
India.Pin Code 413703
Mo.094214 37300
