The means are meditation, concentration excluding all things else, a total loss of the mind in its object. ~ SA, TSOY, 2.01_-_The_Object_of_Knowledge
The main factor in meditation is to keep the mind active in its own pursuit without taking in external impressions or thinking of other matters. ~ Sri Ramana Maharshi
To enter into a deeper or higher consciousness or for that deeper or higher consciousness to descend into you-that is the true success of meditation. ~ SA, LOY2, 2.3.01_-_Concentration_and_Meditation
Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensation s and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation is reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. Limit your interests and activities to what is needed for you and your dependents' barest needs.Save all your energies and time for breaking the wall your mind had built around you. Believe me, you will not regret.
~ Sri Nisargadatta Maharaj
--- WHY MEDITATION
Through the study of books one seeks God; by meditation one finds him. ~ Saint Padre Pio of Pietrelcina
To fix the mind on God is very difficult, in the beginning, unless one practices meditation in solitude. ~ Sri Ramakrishna
Meditation being on a single thought, the other thoughts are kept away. ~ Sri Ramana Maharshi, Talks, 294a
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I think one of the most important thing is to know why one meditates; this is what gives the quality of the meditation and makes it of one order or another.
' ' 'You may meditate to open yourself to the divine Force, you may meditate to reject the ordinary consciousness, you may meditate to enter the depths of your being, you may meditate to learn how to give yourself integrally; you may meditate for all kinds of things. 'You may meditate to enter into peace and calm and silence - this is what people generally do, but without much success. 'But you may also meditate to receive the Force of transformation, to discover the points to be transformed, to trace out the line of progress. 'And then you may also meditate for very practical reasons: when you have a difficulty to clear up, a solution to find, when you want help in some action or another. 'You may meditate for that too.
' ' 'I think everyone has his own mode of meditation. 'But if one wants the meditation to be dynamic, one must have an aspiration for progress and the meditation must be done to help and fulfill this aspiration for progress. 'Then it becomes dynamic.'
~'The Mother, Questions And Answers 1956
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WHAT TO MEDITATE UPON
The object of meditation is to open to the Mother and grow through many progressive experiences into a higher consciousness in union with the Divine.
2. What should be the object or ideas for meditation?
Whatever is most consonant with your nature and highest aspirations. But if you ask me for an absolute answer, then I must say that Brahman is always the best object for meditation or contemplation and the idea on which the mind should fix is that of God in all, all in God and all as God. It does not matter essentially whether it is the Impersonal or the Personal God, or subjectively, the One Self. But this is the idea I have found the best, because it is the highest and embraces all other truths, whether truths of this world or of the other worlds or beyond all phenomenal existence, - 'All this is the Brahman.'
~ Sri Aurobindo, Autobiographical Notes
Examples of subjects for meditation:
New birth.
Birth to a new consciousness.
The psychic consciousness.
How to awaken in the body the aspiration for the Divine.
The ill-effects of uncontrolled speech.
concentration in the centre of aspiration:
It is always better to try to concentrate in a centre, the centre of aspiration, one might say, the place where the flame of aspiration burns, to gather in all the energies there, at the solar plexus centre and, if possible, to obtain an attentive silence as though one wanted to listen to something extremely subtle, something that demands a complete attention, a complete concentration and a total silence. 'And then not to move at all. 'Not to think, not to stir, and make that movement of opening so as to receive all that can be received, but taking good care not to try to know what is happening while it is happening, for it one wants to understand or even to observe actively, it keeps up a sort of cerebral activity which is unfavourable to the fullness of the receptivity - to be silent, as totally silent as possible, in an attentive concentration, and then be still.
' ' 'If one succeeds in this, then, when everything is over, when one comes out of meditation, some time later - usually not immediately - from within the being something new emerges in the consciousness: a new understanding, a new appreciation of things, a new attitude in life - in short, a new way of being.
~'The Mother
Two Centers for Concentration
Concentration is gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can be also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it. ...
...Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. 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 Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other ways.
That 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 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. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head in only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental concentration is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the most desirable.
~ Sri Aurobindo, Letters On Yoga - II, 6,
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HOW TO MEDITATE
simple as a child ::: When you sit in meditation you must be as candid and simple as a child, not interfering by your external mind, expecting nothing, insisting on nothing. Once this condition is there, all the rest depends upon the aspiration deep within you. And if you call upon Divinity, then too you will have the answer.
~ The Mother, Questions And Answers 1929-1931
When you give us a subject for meditation, what should we do about it? Keep thinking of it?
Keep your thought focused upon it in a concentrated way.
And when no subject is given, is it enough to concentrate on your Presence in the heart-centre? Should we avoid a formulated prayer?
Yes, concentration on the Presence is enough.
~ The Mother, Words Of The Mother - II
How should I meditate?
Fix your mind on the aspiration and dismiss everything else.
~ The Mother, More Answers From The Mother
3. Conditions internal and external that are most essential for meditation.
There are no essential external conditions, but solitude and seculsion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.
The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc.
If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several was 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 - this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - 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 interest. In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a 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 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.
It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. if it is too persistent, a steady rejection without strain or struggle is the one thing to be done.
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HOW MUCH TO MEDITATE
Mother I would like to know from you if it is good for me to devote more time to meditation than I am doing at present. I spend about two hours, morning and evening together. I am as yet not quite successful in meditation. My physical mind disturbs me a lot. I pray to you that it may become quiet and my psychic being may come out. It is so painful to find the mind working like a mad machine and the heart sleeping like a stone. Mother let me feel your presence within my heart always. ...
The increase of time given to meditation is not very useful unless the urge for meditation comes spontaneously from inside and not from any arbitrary decision of the mind. My help, love and blessings are always with you.
~ The Mother, Words Of The Mother - II,
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UNSORTED
Each meditation ought to be a new revelation, for in each meditation something new happens.
Even if you are not apparently successful in your meditation, it is better to persist and to be more obstinate than the opposition of your lower nature.
To keep constantly a concentrated and in-gathered attitude is more important than having fixed hours of meditation.
When you have time, you can meditate on her [the Mother] with the thinking attitude that She is with you, She is sitting in front of you. ~ Sri Aurobindo
--- Practical Advice about Meditation
At the top of the head or above it is the right place for yogic concentration in reading or thinking.
It is quite natural to want to meditate after reading yogic literature - that is not the laziness.
The laziness of the mind consists in not meditating, when the consciousness wants to do so.
It is certainly much better to remain silent and collected for a time after the meditation. It is a mistake to take the meditation lightly - by doing that one fails to receive or spills what is received or most of it.
--- why concentrate the attention:
Whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. 'If you are able to gather together the rays of attention and consciousness on one point and can maintain the concentration with a presistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. 'But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.
' ' 'And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. 'And the value of an individual is proportionate to the value of his attention.
' ' 'And from the spiritual point of view it is still more important. 'There is no spiritual obstacle which can resist a penetrating power of concentration. 'For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it.
' ' 'There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key.
' ' 'You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. 'And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it. - The Mother
--- most essential conditions for meditation:
' ' 'There are no'essential'external conditions, but solitude and seclusion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. 'But one should not be bound by external conditions. 'Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.
' ' 'The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc.'- Sri Aurobindo
--- dealing with thoughts in meditation:
If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. 'All sadhaks have this difficulty and with many it lasts for a very long time. 'There are several was 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 - this is a way recommended by Vivekananda in his Rajayoga. 'Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - 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 interest. 'In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a 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 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.'- Sri Aurobindo
--- getting into the Silence:
It is not easy to get into the Silence. 'That is only possible by throwing out all mental-vital activities. 'It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. 'The way to do this and the way to call down the higher powers is the same. 'It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. 'If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. 'if it is too persistent, a steady rejection without strain or struggle is the one thing to be done.'- Sri Aurobindo
--- persistence in meditation:
Even if you are not apparently successful in your meditation, it'is better to persist and to be more obstinate than the opposition'of your lower nature. - The Mother
--- ending a meditation practice:
It is certainly much better to remain silent and collected for a time after the meditation. 'It is a mistake to take the meditation lightly - by doing that one fails to receive or spills what is received or most of it. - Sri Aurobindo
--- powers of concentration:
It is to bring back all the scattered threads of consciousness to a single point, a single idea. 'Those who can attain a perfect attention succeed in everything they undertake; they will always make rapid progress. 'And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. 'Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. 'One should not have a will that flickers out like a candle.
' ' 'The will, the concentration must be cultivated; it is a question of method, of regular exercise. 'If you will, you can.
' ' 'But the thought "What's the use?" must not come in to weaken the will. 'The idea that one is born with a certain character and can do nothing about it is a stupidity. ' -'The Mother
--- meditation and progress
The hours spent in meditation is no proof of spiritual progress. 'It is proof of your progress when you no longer have to make an effort to meditate. 'Then you have rather to make an effort to stop meditating: it becomes difficult to stop meditation, difficult to stop thinking of the Divine, difficult to come down to the ordinary consciousness. 'Then you are sure of progress, then you have made real progress when concentrating on the Divine is the necessity of your life, when you cannot do without it, when it continues naturally from morning to night whatever you may be engaged in doing. ' Whether you sit down to meditation or go about and do things and work, what is required of you is consciousness; that is the one need - to be constantly conscious of the Divine.
' ' 'But is not sitting down to meditation an indispensable discipline, and does it not give a more intense and concentrated union with the Divine?
That may be. 'But a discipline in itself is not what we are seeking. 'What we are seeking is to be concentrated on the Divine in all that we do, at all times, in all our acts and in every movement. 'There are some here who have been told to meditate; but also there are others who have not been asked to do any meditation at all. 'But it must not be thought that they are not progressing. 'They too follow a discipline, but it is of another nature. 'To work, to act with devotion and an inner consecration is also a spiritual discipline. 'The final aim is to be in constant union with the Divine, not only in meditation but in all circumstances and in all the active life.'-'The Mother
--- time in meditation:
Mother,'I would like to know from you if it is good for'me to devote more time to meditation than I am doing'at present. I spend about two hours, morning and evening together. I am as yet not quite successful in'meditation. My physical mind disturbs me a lot. I pray'to you that it may become quiet and my psychic being may come out. It is so painful to find the mind working'like a mad machine and the heart sleeping like a'stone. Mother, let me feel your presence within my heart always.
The increase of time given to meditation is not very useful unless'the urge for meditation comes spontaneously from inside and'not from any arbitrary decision of the mind.
' ' 'My help, love and blessings are always with you. - The Mother
--- in-gathered attitude rather then meditation:
To keep constantly a concentrated and in-gathered attitude is'more important than having fixed hours of meditation. - The Mother
--- reading and meditation:
- It is quite natural to want to meditate after reading yogic literature - that is not the laziness.'
' ' 'The laziness of the mind consists in not meditating, when the consciousness wants to do so.
--- FOOTER see also ::: concentration (quotes)
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