Mind : ( 24/10/2012. )

Chapter-7. THE PSYCHIC STATES : 11.IMAGINATION :-4. I shall explain to you the nature of “mental dramatisation.” Mark the ways of the mind. During conversation with your friends, the mind sometimes imagines in vain that it has hurt the feelings of your friend. It spends much of its energy in unnecessary feeling. You think : “How can I see him tomorrow morning? He may be displeased with me.” Next morning when you meet him, nothing happens. Your friend starts a pleasant conversation and smiles. You are surprised. To your great astonishment, the subject of talk takes quite a different turn altogether. A family-man imagines when a severe epidemic of plague ravages : “What shall I do if my wife develops plague and dies now? I have got six children.” This is his vain imagination. Nothing happens. Sometimes, when the train moves slowly on the Pamban Bridge over the sea near Ramesvaram, the mind imagines, “If the bridge gives way now, what will become of

Chapter-7. THE PSYCHIC STATES : 11.IMAGINATION :-3. Whenever the mind of two friends are strained by ill-feelings, these minds begin to exaggerate and concoct things. Fault-finding increases. It is very difficult to get at the truth of the statements of these two broken friends with broken friendship. Their utterances are always coloured by their inner feelings. The power of imagination does havoc now. Maya plays havoc through the mind and its power of imagination. Mind tempts and deceives. Think of one as a good friend of yours and there the thing iscreated as a reality. Think of him as your foe and then also the mind perfects the thought into an actuality. He who knows the working of the mind and has controlled it by practice is really happy. Swami Sivananda To be continued  ...

Chapter-7. THE PSYCHIC STATES : 11.IMAGINATION :-2. When the excitement is over, when he sees some blood-spots on his clothing or when some of his friends points out to him the wound in the leg, he gets the consciousness. Then he is alarmed a bit. The power of imagination plays havoc now. He gets a collapse now. The power of imagination always exaggerates. A man may have a little weakness. When he becomes your enemy, you at once exaggerate and magnify his weakness and Dosha. You even superimpose on this or concoct many more weaknesses and Doshas. This is due to evil imagination on your part. Swami Sivananda To be continued  ...

Chapter-7. THE PSYCHIC STATES : 11.IMAGINATION :-1. Prakriti never creates a vacuum in the mind. If one anxiety or worry is over, another anxiety immediately manifests. Mind can never become vacant. It has got infinite preoccupations. Carefully mark the ways of the mind. It tempts, exaggerates, magnifies, infatuates, unnecessarily alarms through vain imagination, vain fear, vain worries and vain forebodings. It tries its level best to divert you from concentration on your Lakshya. It took me many years to understand thoroughly the subtle workings of the mind. Mind works havoc through its power of imagination. Imaginary fears of various sorts, exaggeration, concoction, mental dramatisation, building castles in the air, are all due to this power of imagination. Even a perfect, healthy man has some imaginary disease or other due to the power of imagination of the mind. Much energy is wasted on account of imaginary fears. When his mind is fully occupie

Chapter-7. THE PSYCHIC STATES : 10. WHIMS AND FANCIES :- 2. Do not do actions through whims. Action must be done through Viveka and wisdom. Destroy whims as soon as they arise, through Vichara. Always enquire whether the proposed action will bring you pleasure and spiritual gain or not. Be on the alert. The word ‘whim’ always goes with the term fancy. We say, “whims and fancies. ”A fancy is a phase of the intellectual faculty of a lighter and less impressive cast than the imagination of the active play of this lighter faculty. Fancy is a new and pleasing thought or conception due to this faculty. Fancy is a form of imagination. It helps a poet, but not an aspirant. It is a hindrance in meditation. It builds castles in the air. Check it by Vichara and Viveka. Just as waves and ripples rise on the surface of the ocean, whims, various caprices, fancies and wrong determinations also arise on the surface of the mind-ocean. The whims represent the ripp

Chapter-7. THE PSYCHIC STATES : 10. WHIMS AND FANCIES :- 1. A whim corresponds to the term ‘Taranga’ in Sanskrit. Taranga means a wave. When a sudden change arises in the mind, it is a whim. Whims are Tarangas that arise in the mind. They rise up and break quickly. They drag you hither and thither. They upset you. Everybody has his own whims. Very often you say, “He is a whimsical man,” when anyone is swayed by whims. Whim is also termed caprice. Eccentricity is an exaggerated form of whim. Whim tosses a man hither and thither, if he yields to it. Whimsical actions bring on misery. It is through whim that mind tempts and deceives men. Mind cheats through whims. Whims should be checked by reason. Swami Sivananda To be continued  ...

Chapter-7. THE PSYCHIC STATES : 9.THE MEDITATIVE MOOD : But, there is one good mood in those who practise meditation. It is termed the “meditative mood.” Those who practise concentration and meditation feel this kind of mood. When this mood manifests, you must immediately give up reading, writing, talking, etc. You must immediately sit on the usual Asana (posture) and begin to meditate. Meditation will come by itself without effort. This mood is very favourable for contemplation. Watch for this kind of mood. f light disturbs you, close the windows or put on a curtain along the window. Dark room is favourable for the beginners in meditation. Next : 10. WHIMS AND FANCIES : Swami Sivananda To be continued  ...

Chapter-7. THE PSYCHIC STATES : 8. HOW TO CONTROL NEGATIVE MOODS : Sadhakas should try to eradicate depression by prayer, meditation, counter-thoughts of joy, chanting of Om, Vichara and singing divine songs. Never give room for gloomy depression. Repeat Om with Bhava. Repeat “I am Ananda-maya,” “My Svarupa is Ananda.” Depression will vanish. There are various causes for this depression. Cloudy day, association with evil persons, indigestion, influence by astral spirits, revival of old Samskaras of depression—all these induce depression. When you get a talking mood, practise at once ‘Mouna’ (silence). This is an antidote to the talking mood. When you are in a mood of hatred, develop the opposite virtue of love. This mood will pass off quickly. When you are in the mood of selfishness, begin to do selfless work. When you are in the mood of separateness, try to mix with others through service, love, kindness and Kshama. When you are in the mood of lazine

Chapter-7. THE PSYCHIC STATES : 7.THE TWO KINDS OF MOODS AND THEIR EFFECTS :- In Vedanta, there are only two kinds of moods, viz., Harsha (joy, exultation or exhilaration) and Soka (grief or depression). In the mind, these two kinds of moods prevail. Now there is joy. Five minutes later, there is depression. These currents alternate. They belong to the Shad-Urmis (six waves). They are two waves that affect the mind-ocean. People of gloomy moods attract to them gloomy things and gloomy thoughts from others and from the Akasic records in the physical ether. Persons with hope, confidence and cheerful spirits attract thoughts of similar nature from others. They are always successful in their attempts. People with negative moods of depression, anger, hatred do positive injury to others. They infect others and raise these destructive Vrittis in others. They are culpable. They do great damage in the thought-world. People with happy and cheerful moods a

Chapter-7. THE PSYCHIC STATES : 5. SENTIMENTS Religious sentiment, moral sentiment, aesthetic sentiment (or sentiment for the sublime and the beautiful) are the three important sentiments of the mind. Feeling and sentiments are illusory. They are not in Atman. They are deceptions created by the mind. 6. MOODS : Mood is a mental state. The Sanskrit term is Bhava. This term also does not express the true significance of the word ‘mood’. We say, “Mr. Naidu or Mr. Atkinson is a moody gentleman.” This means he becomes a slave of the mood quickly. We also say, “That gentleman is in ‘good mood’ or ‘happy mood.’ ” “I can approach him now for a short interview or talk” or “He is in a very ‘angry mood.’ I should not see him now.” The English people, during the course of their conversation, use the term ‘mood’ in a broad sense. They say: “He is in a talking mood”; “He is in a silent mood”; “He is in a mood of hatred”; “He is in a mood of love”; “He is in a m

Chapter-7. THE PSYCHIC STATES : 4. HOW TO CONTROL EMOTIONS AND IMPULSES When emotions and impulses trouble you much, be indifferent (Udasina). Say to yourself: “Who am I? I am not the mind. I am Atman (all-pervading Spirit, Suddha Sat-Chit-Ananda) . How can emotions affect me? I am Nirlipta (unattached). I am a Sakshi (witness) of these emotions. Nothing can disturb me.” When you repeat these suggestions of Vichara, the emotions will die by themselves. This Jnana method of controlling emotions is easier than the Yogic method of driving the emotions and struggling with the mind (Yogas-chittavritti-nirodhah). Next  : 5. SENTIMENTS Swami Sivananda To be continued  ...

Chapter-7. THE PSYCHIC STATES : 3. EMOTIONS-2. Wonder is a compound emotion. It is admiration and fear combined. Reverence is a compound emotion. It is awe and respect combined. Amarsha is a compound emotion. It is anger and jealousy combined. As soon as the man is pulled down to a lower level, the anger of the inferior man who was jealous vanishes. Pleasure is a particular kind of emotion in the mind. The mind expands during pleasure. Coolness prevails in the mind. What takes place of the mind when pleasure feeling arises is not exactly understood by the western psychologists. It is incapable of being understood also by  ordinary persons. Only a Yogi or a Jnani knows this psychic phenomenon. During pain, the mind contracts. Considerable heat is produced in the mind. Many of the physical desires and emotions in man are akin to those of the lower animals. Anger and sex-impulse in man are the brutal instincts. In the undeveloped man, th

Chapter-7. THE PSYCHIC STATES : 3. EMOTIONS-1. An emotion is a combination of thought and desire. Every idea is charged with emotion. Emotions are desires which are penetrated by the thought element. In other words, emotion is desire mingled with thought. The vibrations of emotions will arouse corresponding excitement in purely mental matter and all the man’s thoughts will be disturbed and distorted. There is emotion-desire. There is emotion-feeling also. If the desire element is predominant, it is emotion-desire. If the pleasure element is predominant, it is emotion-feeling. Raga and Dvesha (love and hatred) are the two important emotions of the mind and all the different emotions can be classified under these two headings. Swami Sivananda To be continued  ...

Chapter-7. THE  PSYCHIC  STATES  : 2. IMPULSES An impulse is a sudden propelling force. There are three kinds of impulses, viz., impulses of thought, impulses of speech and impulses of action. Mouna (silence) checks the impulse of speech. Meditation checks the impulse of wrong thinking and wrong action. There are two important impulses. They are the sex-impulse and the impulse of speech. There is an intimate relation between impulse and imagination. Imagination induces the impulse. Impulses must be controlled by reason and will and meditation on God. Next : 3. EMOTIONS Swami Sivananda To be continued  ...

Chapter-7. THE  PSYCHIC  STATES  : 1. INSTINCTS : 2. There is another third instinct, viz., the herding instinct (the instinct for company). Woman take delight in the company of men. Men take delight in the company of women. The rootcause for this is reproductive instinct. Another reason is that a weak man gains strength in the company of a strong man. But, a man who wants to realise God should shun ruthlessly company—particularly, the company of women and worldly-minded persons. He should live alone. Then he will become very powerful and strong. He will develop a strong individuality. One will find difficulty in the beginning in the practice of living alone. Fear will come in. You will have to overcome all difficulties, one by one, if you want to attain immortality (Amritatva). The reward is very great: Brahmavit Paramapnoti (A Knower of Brahman gets the Highest); Amritamasnute (He drinks the nectar of immortality). Next : 2. IMPULSES Swam

Chapter-7. THE  PSYCHIC  STATES  : 1. INSTINCTS : 1. Sit in silence in a solitary room and watch the various mental phenomena, mental states, moods, impulses, emotions, sentiments, whims, fancies that occur in the mind. It will be of absorbing interest to study the subtle states of the inner psychic world. There are two powerful instincts in the human beings and animals too. They are the instinct of self-preservation and the instinct of reproduction. Hunger is a manifestation of the self-preserving instinct. Lust is a manifestation of reproductive instinct. An instinct is an involuntary prompting to action. The Jiva or the individual soul with egoism wants power, name and fame. This is for self-aggrandisement. Exploitation is greed. It is the act of using for selfish purposes. Domineering is to command haughtily. The Jiva wants to exercise power over others. This is Jiva-Bhavana. The rootcause for industries, business, commerce, etc., is greed a

Chapter 6. THE THREE GUNAS  : 4. IMPORTANCE OF SATTVA GUNA-2. It deludes all. It may pretend to do Vichara also. But, when it comes to actual practice, it will do nothing. If there is a serious determination in you to concentrate and, if you put it into actual practice for months steadily and, if the longing for Darshana of God or Self-realisation becomes keen and acute, then alone think that all these kinds of thoughts proceed from your Sattvic Buddhi only. All Sadhanas aim at the development of Sattva Guna and the attainment of pure, irresistible Will. This will bring about Avidya Nivritti (removal of ignorance) and Paramananda-Prapti (Sat-Chit-Ananda state). Increase of Sattva Guna and pure, strong, determined Will pave a long way in achieving God-realisation. In the world also, there are persons with a few Sattvic virtues such as patience, generosity, forgiveness, etc. But, a spiritual aspirant tries to develop the mind as a whole, to acquire all Sa

Chapter 6. THE THREE GUNAS  : 4. IMPORTANCE OF SATTVA GUNA-1. The real peace of mind does not come from outside. It is produced in the same mind when the mind is controlled and its thoughts are checked. You must put forth great efforts to check the passions and desires. Then alone will your aptitude for activity be subdued and you will be at rest and your thoughts will be stilled. Develop, therefore, Sattva Guna by Japa, Vichara, Satsanga, meditation, light Sattvic food, Tapas and Svadhyaya. An ordinary worldly-minded man can hardly hear the inner voice of Atman. He cannot get pure thoughts or Vichara (enquiry into Self) also. Every Sattvic (pure) thought emanates from Sattvic Buddhi (pure intellect). In the case of worldlings, all thoughts proceed from the mind only. He who does Nishkama Karma Yoga (selfless service) and has purity of the mind, begins to entertain thoughts of God and meditation. Generally, the mind raises various sorts of curious, fa

Chapter 6. THE THREE GUNAS ... 3.  CHARACTERISTICS OF RAJO GUNA :3. A mind which is devoid of Sattva Guna will not be good enough to consider others’ happiness as its own and will, therefore, be ever reeling. Again, as this mind has not the complacency to rejoice at another’s virtues, there is no internal contentment. Then, as it does not consider others’ sufferings as its own, there arises in it no compassion for them. It is the Rajasic mind that splits, separates, divides and deceptively shows plurality (Nanatva). The sun is one. The moon is one. Akasam is one. The idea behind languages is one. The feeling of sincerity is one. There is no inside or outside. Husband and wife become one in heart. Intimate friends are one in heart. Matter is one. Energy is one. Sattvic mind is one. It unifies. Cosmic Mahat is one. Karma (law of cause and effect) is one. Dharma is one. Religion is one. Truth is one. Brahman is one. "Ekameva A

Chapter 6. THE THREE GUNAS ... 3.  CHARACTERISTICS OF RAJO GUNA :2. The mind of Rajasic type wants always company and talk. These are the two defects which distract the mind much. Avoid company. Live alone. Observe Mouna. You will get peace of mind. Most of the pain comes from bad company. Be careful in the selection of your companions. You will rarely find a good, sincere friend. Never take a friend into your close confidence without testing him for a long time. There is no company or talk in Brahman who is Asanga and Asabda. The Rajasic mind has a tendency to look into the defects of others. It also remembers the bad deeds or wrongs done by others and forgets easily their good acts. These two tendencies intensify hatred and cause frequent disturbance in the mind. Swami Sivananda To be continued .....

Chapter 6. THE THREE GUNAS ... 3.  CHARACTERISTICS OF RAJO GUNA :1. Rajo Guna is a hostile force to pull you down into Samsaram. Asuri Sampat—vices like Dambha, Darpa, Krodha, etc.—will drag you down into hell. A mind endowed with Sattva Guna will make a man still and inactive, while a mind with Rajo Guna will make him restless. It will not allow him to sit idle and will force him to work. The Rajasic mind always wants new sensations and variety. It likes certain persons, objects and places now and, after some time, it becomes disgusted with them and wants new persons for company, new vegetables to eat, new books to read and new places to see (finds pleasure in sightseeing). Swami Sivananda To be continued .....

Chapter 6. THE THREE GUNAS ... 2. CHARACTERISTICS OF SATTVA GUNA : 2. During Sattvic moments, when there is preponderance of pure Sattva in the mind, you are intouch with the Divine Source owing to the cleanness of the mind-mirror. You will get inspiration. You will compose beautiful poetry, etc. Preserve those inspired writings. Jot them down in your notebook. Sattvapatti is a state of mind wherein the mind is full of Sattva or purity. There is purity of thought (Bhava-Samsuddhi) and purity of heart (Sattva-Samsuddhi). It is the fourth Jnana-Bhumika or fourth stage of Jnana. Next : CHARACTERISTICS OF RAJO GUNA Swami Sivananda To be continued .....

Chapter 6. THE THREE GUNAS ... 1. GUNAS AND VRITTIS : The mind has three Gunas, viz., Sattva (light, bliss, goodness), Rajas (passion, motion) and Tamas (inertia, darkness). There are three Vrittis in the mind corresponding to the three Gunas. Santa Vritti (peace) comes out of Sattva Guna, Ghora Vritti from Rajo Guna and Mudha Vritti from Tamo Guna. Equilibrium or balance is Santa Vritti; anger is Ghora Vritti; laziness (Alasya), carelessness (Pramada) and drowsiness (Tandri) are Mudha Vrittis. 2. CHARACTERISTICS OF SATTVA GUNA : 1. Sattva Guna is purity. It is Prakasa (illumination, light). Sattva Guna is a force favourable for the attainment of Moksha. Daivi Sampat—virtues such as fearlessness, purity of heart, etc.,—will confer liberation on you. The effect of Sattva Guna is Brahmavichara (enquiry or search for Truth; differentiation between Sat and Asat, what is real and what is unreal.) A Sattvic mind is always steady. It finds delight internal

( i ).THE SUPREME SELF IN THE THREE AVASTHAS : 2 (Mandukya Upanishad, I-4). "“Svapnasthano’ntahprajnah Saptanga Ekonavimsatimukhah Praviviktabhuk Taijaso Dvitiyah Padah—The second foot of Omkara is the Taijasa, whose region is dream, who has subjective consciousness, who has seven limbs and nineteen mouths and who enjoys subtle objects.”" Taijasa is the reflected Chaitanya or consciousness associated with the dream state. Taijasa is the enjoyer of the subtle world. The subjective mind and false ego play in dreams. (Mandukya Upanishad, I-5). “"Yatra Supto Na Kanchana Kamam Kamayate Na Kanchana Svapnam Pasyati Tat Sushuptam Sushuptasthana Ekeebhutah Prajnanaghana Evanandamayo Hyanandabhuk Chetomukhah Prajnastritiyah Padah—." "The third foot of Omkara is the Prajna, whose region is deep sleep, in whom all melt into one, who is a mass of knowledge, who is full of bliss, who enjoys bliss and who is the door (to the two states of consci

Chapter-5.THE THREE AVASTHAS : ( h ).  SUSHUPTI AND ADVAITA NISHTHA DISTINGUISHED : In sleep, the mind is in a subtle state. The Vrittis have also assumed a subtle state. But, in Advaita (Vedantic) Nishtha, there is no mind. There is no universe. The world sinks down in Brahman (Prapanchopasamam) —(Vide Mandukya Upanishad, II-1). ( i ).THE SUPREME SELF IN THE THREE AVASTHAS : The Supreme Self which has four forms, is inside the bodies of all living beings and is known by the names Visva, Taijasa, Prajna and Turiya. The seat of the Visva is the right eye; within the Manas dwells Taijasa, (Manasyantastu Taijasah —Gaudapada’s Karika on the Mandukya Upanishad), while Prajna resides in the ether of the heart. The objects of enjoyment are of three kinds—gross, subtle and bliss itself. Satisfaction is also threefold. Jagaritasthano Bahishprajnah Saptanga Ekonavimsatimukhah Sthulabhuk Vaisvanarah Prathamah Padah—The first foot of Omkara is Vaisvanara, whose