{"id":119,"date":"2013-07-13T01:26:03","date_gmt":"2013-07-13T01:26:03","guid":{"rendered":"http:\/\/localhost\/?p=119"},"modified":"2013-07-13T01:26:03","modified_gmt":"2013-07-13T01:26:03","slug":"50-meditation-vol-16-the-supramental-manifestation-volume-16","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/16-the-supramental-manifestation-volume-16\/50-meditation-vol-16-the-supramental-manifestation-volume-16","title":{"rendered":"-50_Meditation.htm"},"content":{"rendered":"\n\n
\n


\n\t\tMeditation<\/font><\/span><\/b><\/p>\n

 <\/p>\n

\n      
\n<\/span>What exactly is meant by
\nmeditation in Yoga? And what should be its objects?<\/span><\/i><\/b><\/p>\n

             
\n<\/span><\/span>        T<\/span><\/b>HE
\ndifficulty our correspondent finds is in an apparent conflict of authorities, as
\nsometimes meditation is recommended in the form of a concentrated succession of
\nthoughts on a single subject, sometimes in the exclusive concentration of the
\nmind on a single image, word or idea, a fixed contemplation rather than
\nmeditation. The choice between these two methods and others, for there are
\nothers, depends on the object we have in view in Yoga.<\/p>\n

<\/span><\/p>\n


\n     <\/span>The thinking
\nmind is the one instrument we possess at present by which we can arrive at a
\nconscious self-organisation of our internal existence. But in most men thought
\nis a confused drift of ideas, sensations and impressions which arrange
\nthemselves as best they can under the stress of a succession of immediate
\ninterests and utilities. In accordance with the general method of Nature much is
\nused as waste material and only a small portion selected for definite and
\nabiding formations. And as in physical Nature, so here the whole process is
\ngoverned by laws which we rather suffer than use or control.<\/p>\n

<\/span><\/p>\n


\n     <\/span>The
\nconcentration of thought is used by the Rajayogins to gain freedom and control
\nover the workings of mind, just as the processes of governed respiration and
\nfixed posture are used by the Hathayogins to gain freedom and control over the
\nworkings of the body and the vital functions.<\/p>\n

<\/span><\/p>\n


\n     <\/span>By meditation we
\ncorrect the restless wandering of the mind and train it like an athlete to
\neconomise all its energies and fix them on the attainment of some desirable
\nknowledge or self- discipline. This is done normally by men in ordinary life,
\nbut Yoga takes this higher working of Nature and carries it to its full
\npossibilities. It takes note of the fact that by fixing the mind luminously on a
\nsingle object of thought, we awaken a response in<\/span><\/p>\n

\nPage-399<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

general
\nConsciousness which proceeds to satisfy the mind by pouring into it knowledge
\nabout that object or even reveals to us its central or its essential truth. We
\nawaken also a response of Power which gives us in various ways an increasing
\nmastery over the workings of that on which we meditate or enables us to create
\nit and make it active in ourselves. Thus by fixing the mind on the idea of
\nDivine Love, we can come to the knowledge of that principle and its workings,
\nput ourselves into communion with it, create it in ourselves and impose its law
\non the heart and the senses.<\/p>\n

<\/span><\/p>\n


\n     <\/span>In Yoga
\nconcentration is used also for another object,- to retire from the waking state,
\nwhich is a limited and superficial condition of our consciousness, into the
\ndepths of our being measured by various states of Samadhi. For this process
\ncontemplation of the single object, idea or name is more powerful than the
\nsuccession of concentrated thoughts. The latter, however, is capable, by
\nbringing us into indirect but waking communion with the deeper states of being,
\nof preparing an integral Samadhi. Its characteristic utility, however, is the
\nluminous activity of formative thought brought under the control of the Purusha
\nby which the rest of the consciousness is governed, filled with higher and wider
\nideas, changed rapidly into the mould of those ideas and so perfected. Other and
\ngreater utilities lie beyond, but they belong to a later stage of
\nself-development.<\/p>\n

<\/span><\/p>\n


\n     <\/span>In the Yoga of
\nDevotion, both processes are equally used to concentrate the whole being or to
\nsaturate the whole nature with thoughts of the object of devotion, its forms,
\nits essence, its attributes and the joys of adoration and union. Thought is then
\nmade the servant of Love, a preparer of Beatitude. In the Yoga of knowledge
\nmeditation is similarly used for discrimination of the True from the apparent,
\nthe Self from its forms, and concentrated contemplation for communion and entry
\nof the individual consciousness into the Brahman.<\/p>\n

<\/span><\/p>\n


\n     <\/span>An integral Yoga
\nwould harmonise all these aims. It would have also at its disposal other
\nprocesses for the utilisation of thought and the mastery of the mind.<\/span><\/p>\n

\nPage-400<\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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