One-pointedness is the secret of meditation. This is an essential feature that we have to remember.
One who meditates on the Universal Prana has no enemies.
Prayer is a current flowing with the thoughts towards God. Meditation is the highest prayer where the thoughts are fixed in God.
Poor we are psychologicaly and philosophically bankrupt, therefore meditation is hard.
Provided it gets universalised in meditation, anything can become a passage to God.
Prana-Agnihotra is a religious performance of the one who practises the Vaishvanara Vidya, who meditates on the Cosmic Being.
The principle of meditation is this – whatever the object of your meditation be, that has to be taken as Absolute.
Success is achieved in meditation in proportion to the extent of the honest feeling within ourselves that Brahman is the only Reality, and is the one aim of life.
Sadhana (practice) concludes only in experience and never before. It is also possible that even though one practises enquiry and meditation till death, yet the Atman has not been realised.
Seeing the noumenon is the art of meditation; the merger of object with the subject and vice-versa.
Subject wanting the other, the object. This is materialistic meditation and not spiritual meditation.
Study, reflection and meditation are the processes of the method of Self-transcendence.
That act of uniting the reason with the feeling is meditation.
Thought is Being; consciousness is Existence. If this is asserted, then meditation will succeed.
The resting of the consciousness in its own self, which is universality of Being, is the highest Yoga or meditation.
The object of meditation is not just one among the many objects of the world; it is rather the only object before us.
The quickness of the process of attainment depends upon the intensity of the power of meditation, both in its negative and assertive aspects.
Unless the idea becomes God, the meditation will not yield results.
The Vaishvanara meditator is in communion with the universe, with the very self of all beings, attuned to the Supreme Being.
Vidya is a meditation, an art of thinking on the Supreme Goal.
When the mind is tired and unwilling, you should not meditate.
When meditation deepens, you can lessen your activities and take to meditation more and more.
We must remember that ritualistic worship also is a kind of meditation. Worship is not a mechanical action.
When Prarabdha dies, all activities cease, but while it functions, it cannot be overcome even by the force of meditation.
When there is an abandonment of interest in names and forms, meditation on Brahman becomes unobstructed in every way.
When you meditate on the Absolute, you are equally thinking of yourself. The Atman is the Paramatman only. You are merging with it.
When one sees a stone, for example, its existence-aspect should be separated from its name and form and, thus, its exsitence should be meditated upon as an aspect of Brahman.
Whenever you breathe, you get connected with the Cosmic Prana. The intention of meditation is to connect one's Prana with the Cosmic Prana.
We should not meditate when we are possessed by our ego.
We live religion when we are in a state of meditation, because religion is the relation between man and God, between the soul and the Absolute.
When one sits for meditation, there should be no anxiety.
When we want to be seated for a long time for meditation or Japa, if we have some sort of restraint and control over the functions of the body, it yields to our requirements.
It is a well-known fact that the process of meditation in the field of spiritual life is centralised in the attempt of consciousness to concentrate itself on Ultimate Reality.
Unite yourself with that One Person. Then you will have no problems. This is called Yoga, spirituality, religion, or meditation, and that is the aim of life.
You are part and parcel organically entwined with the whole universal fabric. If you can maintain this consciousness always, you are perpetually in a state of meditation.
If sometimes one is tired of meditation, we have only to conclude one has only engaged oneself in another kind of activity, calling it meditation, while really it was not so.
Aspirants on the spiritual path are generally conversant with the fact that meditation is the pinnacle of Yoga and the consummation of spiritual endeavour.
All the procedures of meditation are, in the end, ways of awakening the Soul-consciousness which, in its depth, is, at once, God-consciousness.
In meditation, thought and being coalesce and become one.
The apparently inseparable connection of the body and, in fact, the whole of one's life, with the physical elements of creation gets gradually loosened when one progressively advances in meditation.
Meditation is a self-integrating process throughout, from the beginning to the end, and hence any form of self-alienation is opposed to and becomes a hindrance in meditation.
The pinnacle of Yoga is the absorption of the mind in the object of its concentration.
But meditation is adventure, which opens up a new vista before us and surprises us with our relationships which were not apparent in our waking work-a-day life.
When the meditating consciousness so gets absorbed in the object that the idea of the object and the name of the object drop out altogether and there is a consciousness of the object alone, independently, without any kind of external associations, where one becomes the true friend of the object, not merely an observer or a judge of the object, but an organic mass of sentience in which the object is dissolved, as it were, in one's being, – that is to be known as the great freedom of the self.
The false idea that meditation is an individual affair has to be removed from the mind.
So, in meditation, the whole mind assumes the shape of a mass that moves wholly, entirely, totally, completely towards the object, the great point on which we may be concentrating for the purpose of our union with it.
The all-pervading nature of God excludes nothing from its purview and inclusiveness, and that which we regard as the best thing in our life may be regarded as our object of Meditation.
Even during meditation one may have to face many difficulties, such as the inability to reconcile apparently contradictory statements occurring in the scriptures, the persistent feeling that the world and the body are real, and, finally a sense of hopelessness and a feeling of impossibility in regard to the achievement of the supreme purpose of life.
Constant meditation on Om allows the individual consciousness to take the form of Om itself which is unlimited in its nature.
Meditation is our duty. It is not something that you are doing as an occupation; it is the art of being yourself.
The masquerading veil has to be torn asunder and we have to see the object 'as such' in meditation, and not as it appears to the senses and the mind.
The object of meditation is a concentrated focus of the entire structure of the universe.
It is to be remembered that the value of meditation does not so much depend on the length of time that you take in sitting for it, but in the quality or the intensity of feeling operating at that moment.
When one is in a mood of meditation, one is practising true religion, but by so doing one does not belong to any particular religious cult. We live religion when we are in a state of meditation, because religion is the relation between man and God, between the soul and the Absolute.
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