A quiet mind, or the mind-field of the self-realised, is not one without any thoughts forever. [1]
A psychologically-quiet mind blooms in, and due to, a spiritual path. Such a mind is without energy-sapping negativities or obsessions or useless spinning around its concocted images of itself and others. Yet it is dynamic [2], free, light, steady, and illuminative. Or pure, simple, and transparent [3]. If the body also attains a similar state, the Absolute can make the mind and body of such a self conscious of their own natural, effortless, living rhythms.
This psychological quietude can result through many ways. The external ways are generally divisive. Worse, their results, even if intense, are temporary. The internal ways let go of the outside totally or progressively. The results are self-validating, permanently transformative, and never-ending/infinite.
The mind is drawn to subtler and subtler levels and increased sensitivity. Detachment too, but only from that which separates, artificially and violently. The triggering elements of emotional turmoil are cleansed. Or like burnt seeds [4], they can no longer sprout.
NOTES
[1] Patanjali's Yoga Sutra 1.2: yogaḥ citta vṛtti nirodhaḥ results in 1.3: tadā dṛaṣṭuḥ svarūpe avasthānaṁ. Yet, Vyasa's commentary says not all vrttis cease in yoga. This may be taken to mean only those causing psychological turmoil cease.
[2] Stillness and quietude seem to go together. Yet, quietude, or better, calmness can accompany action, even mental action. Think poised action, without haste. Even better, efficient and effective action with interest, even affection.
[3] Babuji says without mala (impurities), vikṣepa (complexities), or āvaraṇa (veils or occluding layers).
[4] Like Vyasa, Babuji calls them dagdh beej.
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