3. Third, the mind has different levels. Each level or floor has its own vrittis. The vrittis that are in the external levels are less refined and linked with exterior objects. The tendency towards the spiritual, and the intuition of poetry originate from the higher levels of the mind.
These more subtle vrittis belong to levels that are fundamentally internal, and include supra-sensitive truths of the spiritual world. The majority of people are only conscious of the less refind forms of thought. It is only when we dive deep into supra-sensitive world that we become conscious of waves of subtle thoughts.
We have said that knowledge is the reflection of the light of purusha– or atman– on the vrittis. The coarser vrittis reflect very little light, and little knowledge of the Self is associated with them. The more subtle vrittis reflect far more light. They produce brilliant images, and a substantial knowledge of the Self is associated with them. This is why a mental image of a divine form is used in meditation. This enables the seeker to become closer to their atman and see more and more of its light. This is how we produce the appropriate supra-sensible vrittis.
There is a relationship between language and knowledge. We generally do not tend to think much about words. Nevertheless, let us consider this: when you awake from a deep sleep, you can, for example, see your mother standing in front of you. The first experience is simply one of perception. Your second experience is to recognize her. Recognition is the result of a thought. And thinking requires words: the recognition of your mother comes from the word “mother”. In the same way, when you hear or murmur the word “mother” to yourself, the image of your mother appears in your mind. Since childhood, we have associated ourselves with words of objects or forms, and we can no longer think without words. This means that there is an ongoing relationship between forms and names. Knowledge is the result of an inner combination of words.
During meditation, we use special approaches called mantras. These mantrasare different from ordinary words, which carry a limited amount of meaning. In contrast, mantras transport the divine aspect or Reality is brought to our mind. In addition, mantrasare states of vibration that gradually awaken the pure and subtle vritti that reveals Reality.
We have also said that meditation is about establishing one unique vritti, which means maintaining the current of a single harmonious thought that excludes all other names and forms.
4. Fourth, each experience leaves in its wake an impression called samskara, which has the power to reproduce this vritti. The unconscious is the reservoir of uncountable samskaras. These latent impressions constantly jump out in our desires, in our emotions, in our memories and in our ideas. This damages the mind, which is why we find it difficult to stick to a single vritti during meditation. But how then can we root out all of these samskaras? This can only be done by the superior light or by spiritual illumination. Or by spiritual practices like the repetition of mantras.
5. The fifth fundamental principle of the psychology of yoga is the continuous modification of the mind, which can never be fully stopped. Besides the Self, everything in the universe is subject to constant change. Meditation thus means staying within infinite harmony – rtam.