Supramental Meditation is a direct and effective way to begin to actually experience the meditative state, the diligent practice of which will over time reduce and eliminate the accumulated impressions of current and past lives, replace the consciousness of one’s material self and ego with a true awareness of the unbounded spiritual self within us.
All bodies, vegetative, animal and human are made up of two parts - physical and metaphysical, both connected together by Prana, the life force, which shines in them and makes them animate. The first is called the physical body, an organism composed of physical elements, while the second is known as Sukshma Sharir or subtle body, composed of finer principles such as the Chitta, or “mind-stuff”, and the soul.
Chitta is a comprehensive term for mind-stuff which includes the subconscious mind, impressions of perceptions, inferences, passions, likes, dislikes, emotions, sentiments and other aspects of mental functions. Impressions that are imprinted on Chitta are never obliterated, and during the lifetime of a human being they get revived again and again as the occasion demands.
At death, the Prana leaves the physical body, which decomposes into the physical elements. But death does not cause the separation of the astral body from Prana. At the time of death the Chitta transforms the impressions gained during the life (as well as from prior lives) into a seed form. This seed body, comprised of Vasanas (instinctive attachments, aversions and fear that result from all the heretofore accumulated impressions), is also called the Karan Sharir, or the causal astral body. It is called “causal” because it has in itself the potential to bring the impressions of the past life to fruition in a fresh physical body and evolve in the next life the mental and intellectual powers in furtherance of the development achieved through the series of previous births. The rays of Prana, which during life radiate from the self, stop their outflow and revert to their centre within the causal body i.e. Karan Sharir, taking within their fold, the senses, mind, intellect, and consciousness intact into the subconscious part of the Karan Sharir which migrates to take up a fresh physical body. As long as the Vasanas exist, a Karan Sharir will form at death seeking a fresh body to migrate into in order to attempt to bring the accumulated impressions to fruition.
In the new body the Chitta, or the mind-stuff, serves like a depository for the impressions or imprints of every perception, feeling and thought that act upon it, and these impressions remain there with a potentiality to be revived and brought into action in due course of time. They serve as seeds for actions in the new life or a future one, for all our activities have their origins in ideas and desires (Vasanas) which are the direct outcome of the reminiscence of these past impressions. So long as the formation of new impressions continues and the past ones have not been obliterated, there is no possibility of putting a stop to the cycle of births and deaths. The key to Moksha (liberation from the cycle of births and deaths) is therefore avoiding the conversion of impressions into attachments, aversions and fear (Vasanas) and the nullification of the potentiality of past ones.
The consciousness of one’s self is the sap that nourishes the trio of attachments, aversion and fear. As the consciousness of self (ego) fades away the hold of the Vasanas gets weakened. When a person is involved in deep thought, even though his mind is active, he loses his feeling of self. He becomes for a time immune to the influences of attractions, aversions and fear. With continued and diligent practice his mind achieves such a level of stability that it hardly stoops to the level of worldly likes and dislikes and ceases to be ever over-awed. The deep meditative state of Samadhi has even a more lasting effect, it enfeebles the hold of Vasanas as he becomes experientially aware of his true self as being unbound by space and time and the transitory material world. His desires for material enjoyments and pleasure, and physical aversions and fears are replaced by the realization of a permanent bliss in the life and the life after this.