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W.B.C.S. Examination Notes On – Practice Of Eliminating Thoughts – Philosophy.
There are several ways of meditation in the different yoga systems. The preferred system of Aurobindo is by eliminating thoughts from the mind. There are several ways of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill. Another is to look at the thoughts as not one’s own, to stand back as the witness Purusha and refuse the sanction.Continue Reading W.B.C.S. Examination Notes On – Practice Of Eliminating Thoughts – Philosophy.
The thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind space with whom one has no connection and in whom one takes no interests. In this way it usually happens that after a time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part which is the object of observation, the Prakriti part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before they enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence.
In the beginning of the meditation practice one discovers that one’s thoughts are very superficial, and do not belong to what one really is. Underneath that surface is a deeper consciousness. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other than the superficial there are two main centers, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), and one in the head. You can choose which center suits you best.
The concentration in the heart opens within and by following this inward opening and going deep, one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it and all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Divine Presence, the dedication of the practitioner to the Highest and invites the descent into our nature of the Divine Force and Consciousness which is waiting above us.
The other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and in the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature of one’s being. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one’s own mind. For some the mental concentration is easier, for some the concentration in the heart center.
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