in a very inadequate manner. We must, first of all, find out the condition of the mind
in which we are, and the way in which we can contact the Absolute from the point of
view of that particular condition of the mind in which we are. We should not idealise
things too much. “Oh, I want the All-pervading Father of the Universe.” This kind of
talk is useless. It is all simply nebulous because it is only a theoretical way of
speaking of things, whereas our condition is different. We are hard-pressed by
certain inward tensions, and it is well known that these tensions will not allow us to
think of or contemplate on universal realities. So it is useless to merely divert the
mind to theoretical abstractions, even if it be in the name of the Absolute.
We have to take hard realities on their bare connotation—as they appear. Though
Reality is our intention ultimately, appearance cannot be completely brushed aside,
because we have to pierce through appearance for the sake of contacting Reality. So,
we first of all bestow some thought upon the nature of the mind which is our dear
possession, which is inseparable from us, through which alone we have to do the
concentration. When we probe into the structure of our own mind, we will find that it
is constituted of various layers of ideas and ideals, some of which have come up to
the conscious level, and some of which are deeply buried inside. Our duty it is to
bring up to the surface of consciousness these deep-seated ideas and ideals.
Many of the things that we thought as children may be lying deep-seated at the
bottom, not having found an opportunity to express themselves. When we were small
children, we must have thought very seriously about some things, and we could not
fulfil those ideas for various reasons. Now we have become different people
altogether due to the pressure of circumstances, etc. But those ideas have not gone—
they are there. They may be in a mild form or an intense form, they may be in an
interrupted form or they may be in an expressed form. Whatever the form is, they
have to be brought to the surface of consciousness.
There should be a total awakening of the personality to the conscious level before one
takes up yoga practice. There should be nothing hidden inside. If we start hiding
things to our own selves, we are fools of the first water. We cannot hide things like
that. Hence, the first thing that is required of a meditator is to bring every
subconscious urge into the conscious level, and see them face to face—openly to their
face—and try to find out what is to be done with them. They have to be dealt with in
an appropriate manner, according to the circumstances of the case. Then we will find
what methods we have to adopt in eliminating the undesirables and allowing in the
desirables for the purpose of concentration.