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The inner and the outer meditation practice canons

Sesha advises the following to carry out a correct inner meditation practice:

Look for a place where you can sit down and, if possible, try to keep your back straight up. It is better if you get used not to lean your back on any place but if any physical problem comes up, just sit down on a comfortable chair or sofa.

Avoid lying down when practising as you could easily fall asleep.

Close your eyes, calm down your senses and place all your attention into the inner world, just there, where memories live, where memory paces.

At the beginning, the senses will be active, alive; don’t worry, it is their tendency. The outer world will not disappear so do not strive against it. Little by little, so long as you perceive your inner self the outer world will calm down and the inner one will become active.

The inner practice sets in when all your physical senses turn off. The attention must be placed on your inner self, waiting for any kind of emerging thought, feeling, emotion or passion.

Your inner attention attitude must be intense but with no effort whatsoever, without the strain of having to visualise any mental content. Embrace an attitude of being waiting, of being watching your inner self, of being aware of any mental content that it could come up.

In the inner world, you can only find your mental contents. Any kind of event such as: thought, emotion, feeling or passion that could appear there, you must pick it up and realise that it is happening indeed, that is all. The main starting point of your inner practice is to be aware of the existence of your mental contents.

When any mental content appears into your personal consciousness you must identify it and just be aware that it exists. Don’t you become its main character and merge into it, don’t do that!! If you are able to identify your mental contents they will, at once, move away from the eyes of the inner observer or they will simply disappear.

Any kind of mental content that appears into your inner world, such as images, sensations, colours, perception of energy or any other form that memory could take on, will not lead you to the highest states of consciousness.

If you are aware and admit that you are thinking, you will become the witness of the dilution of such thought. While you keep the conscious attitude of being present over your inner world, be sure that no other thought will show up. Just then, you will notice the huge and wonderful space that occurs between thought and thought.

If you ever lose the required attention to wait for thoughts and you go along with them, neither blame nor judge yourself. When you realize that the attention left in order to lit up your memory, just then, come back lovingly. Be aware that you are thinking and you will notice, at once, how any mental content that exists in your inner world disappears.

Watch out for your mind not to make up a thought of emptiness. The thought of emptiness is not the same as the emptiness of thoughts. The thought of emptiness is another thought that when repeat it again and again, becomes a habit due to the effort.

The observer, who identifies not only the thoughts but also the emptiness or the emptiness between thoughts, is always placed at the back of the inner world and that which is known is placed at the front. This state is called Observation.

If we are able to keep paying attention to the room between thoughts with enough stability, such emptiness will become an act of inertia. It is then, when the one who has been the observer, the witness, starts to recognize itself. This state is called Concentration.

To Observe and to Concentrate is not the same as to Meditate, not at all. However these states of consciousness are more stable than the usual one called the Thought state.

Meditation occurs when the inner world identifies the whole universe as be part if its own reality.

 

Sesha advises the following to carry out a correct outer meditation practice.

The main objective of the outer experience is to perceive the objects of the world through the sensorial intermediation, as we usually do in our daily lives.

If the perception of the outer world is done correctly, it will set off a new modality of perception. This new modality will finally lead into the Non-duality.

Some steps are required for an ordinary perception to move into the Non-duality. Such steps imply the appearance of three new states of consciousness: Observation, Concentration and Meditation.

Start simply observing any outer event: watching it, smelling it, tasting it, touching it or listening to it. We are constantly picking up information of the objects that surround us, and we do so, through the five senses.

The most important point is that the attention must always have a response according to the present situation. We must not induce responses about non-existent events. Our mental and physical response must be expressed on the basis of what is happening now.

Therefore, if we are walking, we must pay attention to our feet in contact with the ground. If we are eating, we must just pay attention to the flavours and any other perceptions happening in our mouth. When looking at a landscape, the attention must be placed on the detected objects’ shape and colour. If we are listening to music, this time, the attention must be placed on the source from where the sound comes out. The whole thing can be perceived without the need of being mentally comparing, interpreting or judging every single event we are immersed in. That is to say that, we can always contemplate the world without the need of thinking about it.

To do any outer activity and to be situated in it properly implies both, to put the attention on the present situation and to react, exclusively, to the events that come from it. The attention must be placed out of the head and the body and be within the ambit of the external objects. It must not be placed inside the head; it must be projected onto the objects of perception through the five senses.

The reaction to the present can be mental as well, so it is possible to think while one is out, as long as the response belongs to the present. If, for instance, somebody asks you for your telephone number, you use your memory to find it. That is fine as the present situation request you to do so through the one who is asking you for it.

The state of consciousness called outer Observation is that where the perception does not generate a feeling of distance between the one who perceives and the already known object. To detect objects placing the attention on them and what is more, to experience the world in this way, prevents the emergence of an “I”. You will find out that you do not need an active subject as an integral part of perception and therefore of knowledge.

If we are experiencing the world and react physically and mentally to something that does not belong to the present situation, in this case, we are not perceiving it in the right way.

This way of perceiving objects in the present brings us countless advantages: there is neither a worried nor an anxious subject. Thoughts, memories or emotions do not appear unless the very present moment needs to do so. It is a perception free from psychological tension; a fluid and continuous perception that can take us to the highest states of consciousness.

It is incorrect to observe the world from a distance, it makes you doubt, feel apathy and the experience loses all its intensity. When the perception of the world is made correctly, the objects are fully alive, look brighter and they are seen in a three-dimensional space. It produces exaltation, it gives you rest, joy. Fears, anxieties and any other mental content disappear and there is no need to make any effort to live.

The state of outer Concentration induces the emergence of a subject who is not different from the outer world that it is being experienced. In the state of Observation, the “I” has been eradicated and a new subject is born. This new subject is an integral and simultaneous part of the Universe that the senses experience.

A completely alive Universe emerges, full of exaltation and life just for the fact of been known. That who knows, is in all parts of that which is known and likewise that which is known is in all parts of that who knows. They are both simultaneous.

Eventually, and as the Concentration state goes on, the highest state of perception emerges: Meditation.

In this state of perception, the five senses expand their functions going beyond their usual physical limits. The Concentration subject disappears and a new subject, without any borders of time or space appears, Atman. The Atman becomes the perceiver, not only of the whole known Universe but also the one left to know. It becomes an event that does not make any difference between that which is known and the one who knows. The world knows itself since it is evidently the substance of the Non-dual consciousness.

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