Negation implies dropping off the importance of things in our minds by deeply and clearly realizing their impermanency. Like as grown ups we do not have any value for our childhood toys, etc. There is no importance for them any more and, therefore, they do not really give us any joy or sorrow, as they did in childhood. They have been negated from our minds, there is no place for them in our mind now, so also when all that is changing is negated from our minds, then, we shall realize our truth.
Negation is not really an act, but an inevitable consequence of deep knowledge of various things. So it again boils down to deep knowledge, and thereafter just being true to our conviction. The very fact that you wish to know the truth implies that all what you know is not the truth. This world, with all its pleasures and beauty, its comforts, various relationships, duties, money, organization, country and all its politics, etc., we know that all this is not going to last forever, yet this is what has a place in our minds and hearts. We think about all this, work for all this, pray, dream and enjoy all this alone.
So the truth is that while we intellectually know that all this is temporary and impermanent, it is yet to be negated. All this has yet to become like childhood toys. Today, all this play is a serious matter, bringing anxieties, stresses and even heartbreaks, as though this alone is the truth, and that which really matters. So are we really the seeker of truth? On the one hand we say I want the truth, because we intimately know that all this is not permanent, yet we continue to revel in all this alone.
So here we have another problem, the problem of not having the strength to live as per our convictions, or is it that we are yet to really know about their impermanence and other associated consequences? There is also the possibility that we are not really so serious about knowing the truth, and that is why we continue to revel in all that which we know as untruth. Such a mind responds not by convictions but by conditionings. The impressions which we gathered while growing up have taken such deep roots that our convictions are non-effective. However much we know, our lives basically remain same. The same things continue to affect us. We continue to wish, work and pray for the same worldly things. Do we ever pray for knowledge of truth as we pray for the things of world?
So the scriptures do not prompt us to jump immediately onto the bandwagon of the knowledge of truth, but slowly help us to first be free of our conditionings. This is called ‘purification of mind’. Purification of mind implies empowerment and freedom in responses, loosening of the hold of conditionings, the capacity to know something deeply and properly, and most importantly the capacity to live as per our convictions.
So in the traditional scheme of things, the whole spiritual journey is divided into two phases: one, purification or preparation of the mind; and two, initiation into the proper and deep enquiry into the Self. When there is a pure mind, then the desire for mokSha is natural and deep. Even the very meaning of mokSha is not clear for an ordinary man.