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) Coritemplation 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 practising 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 recanalising his perception.
Philosophy
