There is way to tell that we are progressing!!

When we realise that “I see what I do or I see how my behaviour disturb me or  other's but I can’t stop it.” yes..We might be able to acknowledge our emotions, but we still can’t put it in our daily Awerness and when time come we yelling or feeling a guilty for ourselves. Well..to knowing this emotions about ourselves itself is an enormous step for moving forward

When we think all is well, then all is well!!

When things happen the way we like then ofcourse it's good! but when it doesn't happen the way we like then... that is the best things ever happen..meaning God plan is at work

Yes, Chess students love to do meditation!!

Do we see the duality within us? 

Yes, then.... Who is it want to meditate?

Which is me...who wants to meditate despite knowing what will our  thoughts that say's same things over again and again, "I heard about meditation but I don't like to meditate?

 

Meditation is boring... It's too difficult...I can't even seat for few minutes... I have a lot of other things to take care.... I am not hurting anyone....am I? 

Then why...I don't need to meditate... I will some day.. It doesn't do any good anyway...My family never done it...They all doing good...I didn't raised that way... 

It's not working! I don't feel any difference!!

 Well, it does make difference! Every day at least starts with 20 to 30min and gradually increase the time as works with your daily routine.. will help.. When our thoughts comes , 

which we like..let's say one thing, while something else the Heart takes us and Then the ego doesn't have any wisdom to guide our lives anyway... also ego does not know what will truly make us happy; only the nature our Heart does.

Bhagavad Geeta Sloka 4.29 and 4.30 अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे | प्राणापानगती रुद्ध्वा प्राणायामपरायणा: || 29|| अपरे नियताहारा: प्राणान्प्राणेषु जुह्वति | सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषा: || 30|| apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ apare niyatāhārāḥ prāṇān prāṇeṣhu juhvati sarve ’pyete yajña-vido yajña-kṣhapita-kalmaṣhāḥ Translation BG 4.29–4.30: Still others offer as sacrifice the outgoing breath in the incoming breath, while some offer the incoming breath into the outgoing breath. Some arduously practice prāṇāyām and restrain the incoming and outgoing breaths, purely absorbed in the regulation of the life-energy. Yet others curtail their food intake and offer the breath into the life-energy as sacrifice. All these knowers of sacrifice are cleansed of their impurities as a result of such performances. Some persons are drawn to the practice of prāṇāyām, which is loosely translated as “control of breath.” This involves: Pūrak—the process of drawing the breath into the lungs. Rechak—the process of emptying the lungs of breath. Antar kumbhak—holding the breath in the lungs after inhalation. The outgoing breath gets suspended in the incoming breath during the period of suspension. Bāhya kumbhak—keeping the lungs empty after exhalation. The incoming breath gets suspended in the outgoing breath during the period of suspension. Both the kumbhaks are advanced techniques and should only be practiced under the supervision of qualified teachers, else they can cause harm. Yogis who are inclined toward the practice of prāṇāyāmutilize the process of breath control to help tame the senses and bring the mind into focus. Then they offer the controlled mind in the spirit of yajña to the Supreme Lord. Prāṇ is not exactly breath; it is a subtle life force energy that pervades the breath and varieties of animate and inanimate objects. The Vedic scriptures describe five kinds of prāṇas in the body—prāṇ, apān, vyān, samān, udān—that help regulate various physiological bodily functions. Amongst these, samān is responsible for the bodily function of digestion. Some people may also be inclined toward fasting. They curtail their eating with the knowledge that diet impacts character and behavior. Such fasting has been employed as a spiritual technique in India since ancient times and also considered here a form of yajña. When the diet is curtailed, the senses become weak and the samān, which is responsible for digestion, is made to neutralize itself. This is the nature of the sacrifice that some people perform. People perform these various kinds of austerities for the purpose of purification. It is desire for gratification of the senses and the mind which leads to the heart becoming impure. The aim of all these austerities is to curtail the natural propensity of the senses and mind to seek pleasure in material objects. When these austerities are performed as a sacrifice to the Supreme, they result in the purification of the heart (as mentioned before, the word “heart” is often used to refer to the internal machinery of the mind and intellect) - Bhagavad Geeta

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे | प्राणापानगती रुद्ध्वा प्राणायामपरायणा: || 29|| अपरे नियताहारा: प्राणान्प्राणेषु जुह्वति | सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषा: || 30|| apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ apare niyatāhārāḥ prāṇān prāṇeṣhu juhvati sarve ’pyete yajña-vido yajña-kṣhapita-kalmaṣhāḥ Translation BG 4.29–4.30: Still others offer as sacrifice the outgoing breath in the incoming breath, while some offer the incoming breath into the outgoing breath. Some arduously practice prāṇāyām and restrain the incoming and outgoing breaths, purely absorbed in the regulation of the life-energy. Yet others curtail their food intake and offer the breath into the life-energy as sacrifice. All these knowers of sacrifice are cleansed of their impurities as a result of such performances. Some persons are drawn to the practice of prāṇāyām, which is loosely translated as “control of breath.” This involves: Pūrak—the process of drawing the breath into the lungs. Rechak—the process of emptying the lungs of breath. Antar kumbhak—holding the breath in the lungs after inhalation. The outgoing breath gets suspended in the incoming breath during the period of suspension. Bāhya kumbhak—keeping the lungs empty after exhalation. The incoming breath gets suspended in the outgoing breath during the period of suspension. Both the kumbhaks are advanced techniques and should only be practiced under the supervision of qualified teachers, else they can cause harm. Yogis who are inclined toward the practice of prāṇāyāmutilize the process of breath control to help tame the senses and bring the mind into focus. Then they offer the controlled mind in the spirit of yajña to the Supreme Lord. Prāṇ is not exactly breath; it is a subtle life force energy that pervades the breath and varieties of animate and inanimate objects. The Vedic scriptures describe five kinds of prāṇas in the body—prāṇ, apān, vyān, samān, udān—that help regulate various physiological bodily functions. Amongst these, samān is responsible for the bodily function of digestion. Some people may also be inclined toward fasting. They curtail their eating with the knowledge that diet impacts character and behavior. Such fasting has been employed as a spiritual technique in India since ancient times and also considered here a form of yajña. When the diet is curtailed, the senses become weak and the samān, which is responsible for digestion, is made to neutralize itself. This is the nature of the sacrifice that some people perform. People perform these various kinds of austerities for the purpose of purification. It is desire for gratification of the senses and the mind which leads to the heart becoming impure. The aim of all these austerities is to curtail the natural propensity of the senses and mind to seek pleasure in material objects. When these austerities are performed as a sacrifice to the Supreme, they result in the purification of the heart (as mentioned before, the word “heart” is often used to refer to the internal machinery of the mind and intellect)