Various Forms of Meditation and Their Potential Benefits

Most people are confused about what meditation is. One of the causes of this confusion is the variety of forms of meditation that are recommended and practiced by various traditions. Some forms of meditation require strenuous efforts and considerable time to bear fruit. The Mother provides insight into meditation and proposes a method she finds most suitable. Her preferred method harnesses the power of aspiration, which reminds us of the focus of the Rishis of the Rig Veda, who placed Agni, the ‘mystic fire’, the flame of aspiration, in front as the first power to be engaged in achieving realisation.

The Mother writes: “It is very difficult to meditate. There are all kinds of meditations…. You may take an idea and follow it to arrive at a given result — this is an active meditation; people who want to solve a problem or to write, meditate in this way without knowing that they are meditating. Others sit down and try to concentrate on something without following an idea — simply to concentrate on a point in order to intensify one’s power of concentration; and this brings about what usually happens when you concentrate upon a point: if you succeed in gathering your capacity for concentration sufficiently upon a point whether mental, vital or physical, at a given moment you pass through and enter into another consciousness. Others still try to drive out from their head all movements, ideas, reflexes, reactions and to arrive at a truly silent tranquility. This is extremely difficult; there are people who have tried for twenty-five years and not succeeded, for it is something like taking a bull by the horns.”

“There is another kind of meditation which consists in being as quiet as one can be but without trying to stop all thoughts, for there are thoughts which are purely mechanical and if you try to stop these you will need years, and into the bargain you will not be sure of the result; instead of that you gather together all your consciousness and remain as quiet and peaceful as possible, you detach yourself from exte
al things as though they do not interest you at all, and all of a sudden, you brighten the flame of aspiration and throw into it everything that comes to you so that the flame may rise higher and higher, higher and higher; you identify yourself with it and you go up to the extreme point of your consciousness and aspiration, thinking of nothing else — simply, an aspiration which mounts, mounts, mounts, without thinking a minute of the result, of what may happen and specially of what may not, and above all without desiring that something may come — simply, the joy of an aspiration which mounts and mounts and mounts, intensifying itself more and more in a constant concentration. And there I may assure you that what happens is the best that can happen. That is, it is the maximum of your possibilities which is realised when you do this. These possibilities may be very different according to individuals. But then all these worries about trying to be silent, going behind appearances, calling a force which answers, waiting for an answer to your questions, all that vanishes like an unreal vapour. And if you succeed in living consciously in this flame, in this column of mounting aspiration, you will see that even if you do not have an immediate result, after a time something will happen.”

Sri Aurobindo and The Mother, Living Within: The Yoga Approach to Psychological Health and Growth, Exercises for Growth and Mastery, Dynamic Meditation, pp. 155-156