"What is action, what is inaction?" asks
the Bhagavad Geeta, admitting that even the wise are baffled. As
if that were not enough to confuse us who thought it was a pretty
straight-forward matter, it then goes on to discuss action in inaction
and inaction in action! To make matters even worse we are
eventually informed that for the truly wise there is the clear
understanding that, in the midst of every type of activity, "I do
nothing at all".
Now, Possibly more than ever, most of us are driven by action.
Even our so-called leisure time and recreational activities reflect
this. Faster, louder music, fast cars in the fast lane - we even
have fast food, most of which is so indigestible that it is anything
but. Instant this and instant that - the list is endless.
Even when we collapse exhausted into our beds at night we are not
allowed to rest. Perhaps not surprisingly, the mind continues in
active mode - churning out dreams.
Some branches of the health industry, particularly psychiatrists,
perhaps because of their own vested interests, reassure us that this is
not only OK, but in fact necessary to our health. To add further
insult to injury they then promulgate the "scientific fact" that we
need eight hours' sleep per night, thus suggesting that we spend
one-third of our precious lifetime in oblivion!
Let us fall still a moment and think. Consider the turnover of
the health industry in terms of sedative and sleeping pills and, of
course, the increasingly necessary pick-me-up pills. More
usefully, consider the following scenario - there will be few of us who
haven't had this experience. You wake up bright as a button,
refreshed and full of energy only to find it is still "too early" -
let's say five o'clock in the morning. It's still dark out there
and probably cold. Furthermore, it's so warm and comfy in bed,
you roll over and go back for a bit more sleep - after all, you deserve
it and there is another busy day ahead.
How did you feel next time you woke up? Was there the same
bright, vibrant energy flowing, the same clarity of mind? The
same joie do vivre? If not, it is because the fresh energy made
available in deep sleep - where there are no desires or dreams - has
largely been dissipated by the restless mind. Perhaps, after all
the Bhagavad Geeta is right, and not only is this question of activity
and movement in contrast to deep rest and stillness worth considering,
but also the quality of our lives is profoundly influenced by our
practical understanding of these apparently irreconcilable opposites.
Meditation reveals that, just as sound rests in the silence from which
it arises, all movement is based on the stillness from which it arises.
Meditation leads us to realise that deep within each one of us is a vast ocean of stillness and silence.
Meditative awareness allows us to enter activity and yet remain
connected to that silence. In full awareness, paradoxically, we
are fully involved in the movement and at the same time totally
detached in the stillness. How can we approach this?
Why is it so important?
Consider a universal activity common to us all. Eating. In
all traditional societies of every religious persuasion, it was common
practice before eating to gather together in silence - to say grace in
some form or another - and to fall still from all variety of
activities. What a difference this makes to the unity of families
and the community of friends! (In silence and stillness is our
true common unity which may then be expressed in all our relationships.)
We are now in a position to "bless" the food we are about to eat with
our intelligent consideration. Not a bad idea in view of the fact
that it is now generally understood that what we eat has a profound
effect on our bodies, minds, emotions and our general well-being.
We now proceed to taste the food we eat, a simple activity so
profoundly linked to our enjoyment of life and the digestive process
that will also guide us to measure and regulate our intake so we do not
overburden ourselves with too much of the wrong thing. And when
we have had sufficient we can return to silence and stillness to mark
the end of the activity before going about our next business.
This points the way to a practical approach which will enable us to
master the meditative are of "action in inaction and inaction in
action". It can be extended throughout the day in such a way that
every new activity can be preceded by a return to stillness and ended
in the same way.
