Dynamic Meditation

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" The practice of this Yoga demands a constant inward
remembrance of the one central liberating knowledge....
In all is the one Self, the one Divine is all; all are in the
Divine, all are the Divine and there is nothing else in the
universe, - this thought or this faith is the whole back-
ground until it becomes the whole substance of the
consciousness of the worker. A memory, a self-dynamising
meditation of this kind, must and does in its end turn
into profound and uninterrupted vision and a vivid and
all-embracing consciousness of that which we so
powerfully remember or on which we so constantly
meditate. "


The Synthesis of Yoga - pg.104
Sri Aurobindo

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Disciple: Sweet Mother, what does Sri Aurobindo mean by
" a self-dynamising meditation"?

The Mother: It is a meditation that has the power of trans-
forming your being. It is a meditation which makes you
progress, as opposed to static meditation, which is immobile
and relatively inert, and which changes nothing in your
consciousness nor in your way of being. A dynamic meditation
is a meditation of transformation.

Generally, people do not practice dynamic meditation.
When they enter meditation (or at least what they call
"meditation"), they enter into a kind of immobility where
nothing stirs - and they come out of it exactly as they
went in, without any change either in their being or in
their consciousness. And the more motionless it is, the
happier they are. They could meditate in this way for
eternities, it would never change anything either in the
universe or in themselves. That is why Sri Aurobindo
speaks of dynamic meditation, which is exactly it's very
opposite. It is a transforming meditation.

Disciple: How is it done? Is it done in a different way?

The Mother: I think it is the aspiration that should be
different, the attitude has to be different. "Different way,"
What do you mean by "way" - (laughing) the way of sitting?
.... Not that ? The inner attitude?

Disciple: Yes

The Mother: But for everyone it is different.

I think the most important thing is to know why one meditates;
it is that which gives the quality of the meditation, which
makes it of one order or another.

You may meditate to open 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 sorts of things. You may meditate to enter
into peace and calm and silence (that 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 practical reasons: when
you have a difficulty to clear up, a solution to find, when you
want help in some action or other. You may meditate for that also.

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.

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