Nature Discovered By The Scientist

Such pictures are possible when there is an inspiration representing one idea in which all the components are necessary and none in conflict. Such pictures, if landscapes, will have their origin in a peaceful scene, in which the elements do not molest one another sea is sea, mountain mountain, cloud, and sky and yet they set one another off; indeed, the harmony of Nature discovered by the scientist tells us that these are necessary to one another. As Long as you are seeing the harmonies you are thinking, or, if it is systematic, you are meditating, but if' you are seeing it all and seeing it whole you are no longer thinking, but knowing, even if knowing by seeing.

Knowing is not thinking. Knowing begins when thinking ceases, having finished its work. Every new knowing is a joy, for It is a new experience of unity  something perfectly attuned and non conflicting in Nature has conveyed its lesson, nay, has entered and enriched the being of the cont sciousness, just as edibles and air enter the body and become part of it. Every idea is a unit, however many connected thoughts may be associated within it.

Every new experience of knowledge more properly described as an act of knowledge  will in due course become a mere part of a still greater or more inclusive vision. A11new thinking or meditation leads to this until the very summum gem. of knowing is reached that One to realize which is the supreme aim of the Yogi In successive meditations one reviews the old ground, and in so doing finds that new thoughts arise. In this way there is repetition with newness.

The word samadhi not only names the contemplation of a unity but also describes it. In common use the word means agreement. In its use in the mind it implies a complete absence of' any conflict of ideas. It arises when the process of meditation on any subject reaches its end, having completely coordinated all the contents of the mind which have relation to that subject, including every memory that can be recalled and every thought that can be thought with respect to the subject or object. When that meditation has been done the idea is one organic unit, and it stands in one piece, just as when we say 'man' it is one idea, including all the various parts. It is not a combination but an integration of particulars. And those parts and particulars then take their character from the Whole or one just as fingers are fingers only because they are part of the hand. Samadhi is seeing that unity, whether in a man or other object, or a picture or a piece of music. That is why in a good picture there must not be one unnecessary stroke, and in a good piece of music not one unnecessary note.

It is not to be supposed that every practice or act of meditation or contemplation must have as its object something very large. It should deal only with the whole of the thing prescribed, and even then only what concerns the one idea which is the object of meditation. The aesthetic idea of a tree does not include the roots. The aesthetic idea of the human body does not include the internal organs. This is where wisdom comes in - the knowledge of' what is good to know. The fox going out for food in the evening needs to know only what it needs to know, but it certainly does need to know that. The same applies to man, and to the meditator.