It has already been stated that when our supine Will begins to awaken from
the stupor, the stranglehold of delusion is first weakened, and then destroyed.
Contemplation (anupreksa) of the pernicious nature of the narcotic
of the sensual pleasures is necessary to maintain the vigilance and reinforce
the power of the Will.
Practice of repeated reflection (bhavana) further
strengthens the Will and keeps it awake and alert. We have already discussed the
process of developing the inherent capacity of omniscience in a previous chapter.
While some are capable of developing, this capacity by awakening their own supine
Will, some others need constant moral support of reflection of truth, as experienced
and propounded by the supremely wise ones.
The human mind has the capacity
to project itself. An object of deep concentration can, therefore, be perceived
by projection. A mental image of a "pure consciousness" can thus be realised by
the process of auto-suggestion as well as repeated recitation of slogans or chanting
the mantras. For instance, one can progressively develop purity of consciousness
by the recitation of "arham"or "soham".
The modus operandi
of bhavana, is to generate, counter-vibrations. Thus practice of forbearance,
humility, honesty and contentment generates vibrations which countermand the impulses
of cruelty, pride, deceit, and greed respectively. Hence, the generation of counter-vibrations
is a positive tool for the ultimate eradication of the evil, and establishment
of the total goodness. Practice of repeated reflection may be resorted to both
pre- as well as post-meditation practices.
Fourfold contemplation is
recommended as post-meditational practice
(i) Contemplation of ekatva-
"Solitariness".
(ii) Contemplation of anityata- "Impermanence".
(iii)
Contemplation of asarana- "Vulnerability".
(iv) Contemplation of samsara -
"Reality".
(i) Contemplation of "Solitariness"
Man is a social being.
His perception are constantly influenced by social, economic, political and other
environments. Inspite of being subjected to all sorts of external influences,
transcendentally he is "himself"--a solitary individual. To protect oneself from
the injurious effect of the environments one should frequently contemplate on
his solitariness. Such a contemplation will blunt the onslaught of the external
forces.
(ii) Contemplation of "Impermanence"
Beginning with
fragile and mortal nature of the body, contemplation can reveal transitional nature
of the entire physical existence.
(iii) Contemplation of "Vulnerability"
We seek security in wealth, power, production, etc. But, in reality,
none of these is capable of providing transcendental security, which is inherent
in one's own "SELF". Contemplation of one's vulnerability, therefore, leads to
the development of one's own innate protective mechanism.
(iv) Contemplation
of "Reality"
Metaphysically nothing is absolutely permanent nor absolutely
changing. Only that which is "permanent" can change. Reality by nature, is characterised
by the non absolutist principle of permanence through change. Our existence also
is not an exception to this universal truth. We are born and we die, and during
the life's span undergo innumerable changes. Contemplation of this eternal truth
immensely assists us in our meditation.
Preksa generates vigilance.
And as the intensity of vigilance increases, the capacity of concentration also
increases. Vigilance and perception are important in their own right, but their
efficiency can be increased manifold by sustaining them for long uninterrupted
periods of concentration. Agitated and vulnerable mind is incapable of practicing
deep meditation. Uninterrupted concentrated perception of a single object for
a period of fifty minutes can be achieved by constant practice. This is the ideal
period of the most successful meditational practice. An experienced practitioner
can meditate for even longer periods by reanalyzing his perception. |