Socrates is reported to have said that "the unexamined life is not worth living".  Here it seems reasonable to assume that he is not referring to a kind of post-mortem examination of our actions and responses, but a life lived without the benefit of the light of self-awareness.  This is confirmed by his magnificent parable of the cave (Republic, Book 7) which he uses to show how far our nature is enlightened or unenlightened.  Here, human beings have been trapped, since childhood, unable to see the light behind them and therefore only able to apprehend shadows thrown by this light onto the wall of the cave.  This they take to be reality.  This is much the case when we lose meditative awareness.

When, like the prisoners in Socrates' cave, we turn our backs on the meditative light of self-awareness we lose our natural harmony and co-ordination, along  with our focus.  It is not uncommon to be engaged in one activity in the physical world whilst our mind is elsewhere, daydreaming of other times and places.   At the same time our emotional feelings are unconnected to either the mind or the body and not surprisingly our energies are all over the place.  In short, we are out of touch.  Natural contentment and joy are no longer obvious to us, so we are forced to seek fulfillment externally, expecting other people, events or objects to satisfy us.  Self-delight and self-respect are lost to us - we seek them elsewhere.

This brings great instability to the mind which now embarks on a restless search for pleasure and satisfaction.  Tension and anxiety become the norm as a result of this.  Ideas, opinions and beliefs are taken to be true and the amassing of information is mistaken for knowledge.  Significantly, much that passes for mass entertainment or amusement is designed to "take us out of ourselves", the implication being that "ourselves" is no longer a pleasant place to be.

Natural composure and rest is lost, the mind becomes restless and filled with conflicting desires, even the composure of the body goes and we find it impossible to sit still in our own company for very long.  Unsure of ourselves, we are barely able to have meaningful communication with others, let alone satisfying relationships.  This gives rise, in varying degrees, to a general sense of discontent, dissatisfaction, unhappiness, despair and outright misery.  Since our immune system seems, in a very real way, connected to our sense of well-being, it is not long before our health begins to suffer from this state of affairs.  Illness is, after all, dis-ease.  We find ourselves apparently separate, weak and with very limited resources in what seems to be a hostile universe.  Like the prodigal son in the parable, we have wasted our substance in riotous living and now have to feed on husks.  Like the prodigal son we have to "come to ourselves" and return to the meditative light of self-awareness.  For this we need meditation.

The means and methods of meditation are many and varied.  Each individual must find for themselves that which is effective.  Effective meditation will begin to reverse much of what has been described at the beginning of this chapter.  Here are some indications of effective meditation.

SIGNS OF EFFECTIVE MEDITATION

An effective meditation technique gives rise to meditative awareness in the everyday concerns of life.  This is almost axiomatic and hardly needs to be stated.  The most clear and obvious manifestation of this is apparent in the personality and behaviours of the meditator - "By their fruits you will know them".  A quiet, self-confident and very positive presence will be evident.  With this will go a contentment which is not based on demands made on others.  In fact, such a person sill have time, space and capacity to attend to the needs of others, without making conditions or expecting rewards for this.  Joy and contentment are inherent so there is no reliance on persons or objects for satisfaction.  In this there is freedom to enjoy the moment without seeking to grasp or possess it.

Since meditation connects us to our centre and our source of Being, there will be an absence of self-criticism (in the negative sense) and no criticism of others.

Efficiency in worldly affairs without concern for the prize or blame of others would also be a mark of efficient meditation as would an integrity of speech and action.  For example, to mean what one says and to act accordingly - to keep one's word.

Meditation gives rise to harmony of mind, energy and body.  This is indicated by a sense of calm more or less free from excited elation or depression.  There would be good physical health and rapid recovery in the case of illness.  Freedom from fear and feelings of isolation and separation would result in the cessation of aggressive or selfish behaviour.  Ultimately there would be no deliberate harm to others in thought, word or deed.

The joyful peace of meditative awareness extends to others unconditionally.

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