Mysteries of human mind 3



What is the consequence


of comprehending the mind ? It results in self-discipline. We have chosen a path which has no footprints. There is no question of following and imitating anyone. Once our walking has gathered momentum, we will begin to command a comprehensive and disciplined orientation or vision. The mind will then stop wandering about outward things. It will fix itself on one point only and a one-pointed consciousness will emerge. That is self-discipline, Our journey is a very short one. Let us not be apprehensive. The journey as well as the distance we have to cover are very short. They appear to be long and arduous only so far as we do not see things in the correct perspective. Ordinarily we do not know how to see.

The journey is short

and the goal you have to reach is that state of your being in which you have simply to perceive and know and to do nothing else. In other words you become a perfect seer and knower. With the achievement of this state, your journey will come to an end. Yours is a short road, a short journey and that too in a single vehicle which is the current of the vital force in you.

We live between two entities

the state of being a knower and a scer and the taijasa body or the current of the vital force. When the current of the vital force begins to flow in a direction against the state in which the practitioner feels himself to be a knower and a seer only and nothing else, his journey and the road on which he travels become very long and the distance which he has to cover becomes longer and longer He becomes overwhelmed with one obstruction after another. He comes to feel as if he is lost in darkness and sees no ray of hope anywhere.

King Bharata sent his envoy to Bahubali with the message: "You live in Taxila and I in Ayodhya. There are hills, forests, rivers and many more things between us. live miles apart from each other. We All these are immaterial because we do not have tale-bearer between us. In the absence of such a person we are nearer to each other although physically we are miles apart.

Mysteries of mind

If there is nothing between the soul as a knower and spectator par excellence and the current of the vital force to disturb both, there will be no distance between the two. if delusion or attachment intervenes, they will stand apart and the current of the vital force will begin to flow in the opposite direction.

Existentialism as well as spiritualism imply two things:

One is Knowledge-perception and the other is Energy. The former cannot come into operation without the latter. Accor ding to the Kamasastra, knowledge and perception cannot be acquired until the effects of antaraya karma (obstructive karma) have been completely washed off. Knowledge and perception in their purest form do not operate in a relational context. They are absolute. Even when the effects of actions which by their very nature delude knowledge and perception have been eradicated, right knowledge and right vision are not possible until the energy released by the cessation of antaraya karma (obstructing karma) has been amalgamated into the process of Knowledge and Perception. Without this amalgamation the eyes cannot see, the cars cannot hear and the mind cannot think. The mind becomes deranged as a result of the absence of energy in the brain. If the vital energy has been cut off from the brain-centres connected with the organs of perception, even an otherwise healthy eye will not work. And this is true of all the other sense-organs as well as of the mind. Paralysis of a particular part of the body means that the circulation of blood in that part of the body has ceased. Cessation of the circulation of blood means cessation the flow of vital energy That part of the body in which the circulation of vital energy has stopped becomes inactive. Knowledge and perception become dissociated with vital energy. Before the delusion which clouds know ledge and perception lus been removed, they must first be rescued from antaraya karma (obstructing karma). Energy is generated only on the cessation of antaraya karma. There can be no activity without vital energy.

The most important thing to be considered is the direc tion in which energy is flowing. If the direction is wrong, it has to be changed. Without this there can be no transformation of personality. Every one would like to transform himself, but this transformation is not possible without changing the direction of the flow of vital energy.

Religious scriptures and the ācāryas (religious leaders) did not expound the principles of religion, sadhana and yoga as mere exercises in metaphysical thinking. Some people believe that religion and philosophy have only interpreted it instead of attempting to change it. This is evidently a wrong view. Sadhana which does not attempt to change life cannot be acceptable, for in such a case the philosophy of religion cannot claim to be a spiritual philosophy in the true sense of the term. Here I am not talking of changing the social system. Spiritual philosophies were perhaps not meant for changing the world, least of all the social system. And yet it cannot be asserted that spiritual philosophy is not capable of changing the life of the individual. It does bring about a new orientation in man's thinking which results in the trans formation of his personality and nature. This transformation is so complete that the person transformed begins to wonder if he is the same person he was earlier or if his body has been possessed by a new spirit.

The distance

we have to cover in our journey is a short one. The tail end of our journey is the state of being a seer and a knower. This state can be achieved by diverting the current of the vital force towards it. There is no other means of achieving this end. What we have to do during the journey is to understand the nature of vital energy and how to divert its course.

There are some who do not desire to achieve this end

It does not seem to be attractive to them. They desire to have health, longevity, joy and peace of mind. Every one who lives in a society desires to be healthy and to live a long life. He knows that he going to die one day, but he would like to postpone death for so long as it is possible. At the same time he does not like to live a life of misery. He likes to live comfortably and peacefully. But can he have peace without being wise? Is it possible to live a long, healthy and comfortable life without the peace of mind? No, it isn't. The path of such people is the reverse of what we have prescribed. The order of their preference is health, longevity comfort and peace. But they will have to reverse the order of their preference. Peace will come only through discernment, comfort through peace and longevity and health through comfort.

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