"Supreme beyond their objects are the senses; supreme over the senses is mind; supreme over the mind is the intelligent will; that which is supreme over the intelligent will, is He (the Purusha)" Gita-3/42
Ancient Nepalese spiritual texts regard mind and intellect as two separate entities. Modern western philosophers, on the other hand, consider the mind itself as the highest level of intelligence. We need not enter into a fruitless discussion on this subject. The difference between the two is so subtle, that apparently they appear to be one and the same. However, both streams of thought/experience recognize two distinct mental faculties, namely mind and intellect. Both regard intellect being subtler than the mind. For the convenience of reader, we shall regard intellect as a more refined state of mind and proceed with our practical exercises.
Thus far, we have identified the visible and invisible coverings of the human soul i.e. physical body and different faculties of the mind. Now we shall endeavor to find how Ahankar is differentiated from the real "I". It necessitates examination of minute details. It is not so easy to differentiate between the true Aham and the egoistic knot of the subtle body (Sookshma Shareer), as it is to identify the outer and inner coverings of the self. It would require a deeper level of perception and sensitivity. Even after having a perception that the subtle body exists independent of the physical matter composing the body, confusion persists about the nature of Aham because of its intimate relationship with the subtle body (Sookshma Shareer). Most people believe that mind and soul are one and the same. Instead of elaborating the attributes of the mind, the author would try to enlighten the reader about the methods with the help of which it would be possible to analyze the constituents of the physical body and the vague "I" threadbare and find out the nature of the true Aham (i.e. soul). This introspection you are going to do with the help of your own mind, teasing out of it the right answers to your queries.
Mind is the bio-energy (Chetna) serving as the link between the body and soul. For the convenience of seekers let us make an endeavor to understand the working of mind by broadly trifurcating its functions.
Three faculties of the mind
The Pravritta Manas: In spiritual parlance, one faculty of mind is called "pravritta Manas". This faculty of mind is undifferentiated between human beings and the less evolved species of the biological kingdom like birds and animals. It is also known as the secret mind (Gupta Man) or sleeping mind (Supta Man) the Limbic brain or animal brain i.e. the autonomic nervous system in parlance of medical science. It controls the normal biological functions of the body and keeps it functioning. Though we are not conscious of it, the biological functions of our body keep going on involuntarily. Functions like digestion of food, blood circulation, extraction of juices at successive stages, formation of blood platelets, flesh, bones and bone-marrow, hormones; defecation-urination, inhalation-exhalation, movements of eyelids, etc. take place without any conscious effort. The Pravritta Manas is also responsible for formation of habits. It takes some time in learning something, but once learning something, but once it is learnt, the Pravritta Manas does not discard it easily. The experiences of our ancestors and those which we had had in course of our evolution in our earlier births up to the present human birth, are all stored in this subconscious layer of mind. Before assuming the human from, the soul has inhabited in innumerable life forms of lower order, lacking developed intellectual capacity. It had acquired in this process of slow evolution, many animal traits like jealousy, animosity, aggressiveness, selfishness and anxiety. All such crude animal-like traits, which have not been consciously eliminated by strong self-efforts in earlier births, are accumulated in this faculty of mind. It is a unique museum having an assortment of antiques. A few amongst these instinctive urges are good, worthwhile and invaluable (such as faithfulness of the dog), whereas many others are perverse and frightening. Seeds of all impulses such as greed, violence, cruelty, rage, impatience, etc, which are common amongst savages and animals, are stored in this part of mind. The basic impulses of the two lower modes of nature - Tamas (inertia) and Rajas (kinesis) such as ignorance, dullness, passivity - Tamasic and self-seeking, inflated senses of egoism, sensual indulgence, greed, anger, etc. - Rajasic - are all stored in seed form in Pravritta Manas - the unconscious/sub-conscious layers of mind.
The Prabuddha Manas
Besides the Pravritta Manas, there is yet another more evolved faculty, which could be appropriately called as "Prabuddha Manas", the cortical brain or the intelligent mind. While attentively going through this exercise reader can use this faculty of the mind. The attributes of this layer of mind are deliberating analyzing, comparing, conceptualizing, logical thinking and decision-making. Quick-wittedness, sharp intellect, alertness, analysis of situations is all functions of this faculty of mind. However, it is to be remembered that neither the Pravritta Manas nor the Prabuddha Manas are Aham of man. With a little more consideration, it would be easy to differentiate these two from Aham. In this small tract, it is not possible to elucidate, in detail, the properties of the intellectual faculty of human mind. Those interested in this subject are advised to study the latest masterpieces on psychology. For the time being it is sufficient to know that the Prabuddha Manas too is only a covering and not the soul (Aham) proper.
The Adhyatm Manas
The third, most evolved faculty of mind is called Adhyatm Manas - a distinctive faculty of a spiritually awakened person.
In a majority of people it remains dormant and inactive. It is assumed that this faculty has started awakening in the reader; otherwise he would not have taken interest in the subject of this treatise. This faculty of mind (Adhyatm Manas) is regarded as the most evolved attribute of the mind. It is reflected as spiritual seeking, inspirations, receptivity to inner divine guidance, exceptional talents, etc. Noble urges and emotions originate in this very faculty of mind. Love, compassion, mercy empathy, sense of justice, sensitivity to sufferings of others, adherence to basic values, benevolence, commitment, integrity etc. are some of the attributes of this faculty of mind. In this faculty also germinate the seeds of unconditional Divine Love. The mysteries of nature too are revealed in this illumined layer of the mind. However, Remember! This faculty of mind, too, is only a resplendent garment of Aham. It is not Aham. Nevertheless, the experience of Aham, which we are endeavoring to point towards, can be had only through Adhyatm Manas.
Ancient Nepalese spiritual texts regard mind and intellect as two separate entities. Modern western philosophers, on the other hand, consider the mind itself as the highest level of intelligence. We need not enter into a fruitless discussion on this subject. The difference between the two is so subtle, that apparently they appear to be one and the same. However, both streams of thought/experience recognize two distinct mental faculties, namely mind and intellect. Both regard intellect being subtler than the mind. For the convenience of reader, we shall regard intellect as a more refined state of mind and proceed with our practical exercises.
Thus far, we have identified the visible and invisible coverings of the human soul i.e. physical body and different faculties of the mind. Now we shall endeavor to find how Ahankar is differentiated from the real "I". It necessitates examination of minute details. It is not so easy to differentiate between the true Aham and the egoistic knot of the subtle body (Sookshma Shareer), as it is to identify the outer and inner coverings of the self. It would require a deeper level of perception and sensitivity. Even after having a perception that the subtle body exists independent of the physical matter composing the body, confusion persists about the nature of Aham because of its intimate relationship with the subtle body (Sookshma Shareer). Most people believe that mind and soul are one and the same. Instead of elaborating the attributes of the mind, the author would try to enlighten the reader about the methods with the help of which it would be possible to analyze the constituents of the physical body and the vague "I" threadbare and find out the nature of the true Aham (i.e. soul). This introspection you are going to do with the help of your own mind, teasing out of it the right answers to your queries.
Mind is the bio-energy (Chetna) serving as the link between the body and soul. For the convenience of seekers let us make an endeavor to understand the working of mind by broadly trifurcating its functions.
Three faculties of the mind
The Pravritta Manas: In spiritual parlance, one faculty of mind is called "pravritta Manas". This faculty of mind is undifferentiated between human beings and the less evolved species of the biological kingdom like birds and animals. It is also known as the secret mind (Gupta Man) or sleeping mind (Supta Man) the Limbic brain or animal brain i.e. the autonomic nervous system in parlance of medical science. It controls the normal biological functions of the body and keeps it functioning. Though we are not conscious of it, the biological functions of our body keep going on involuntarily. Functions like digestion of food, blood circulation, extraction of juices at successive stages, formation of blood platelets, flesh, bones and bone-marrow, hormones; defecation-urination, inhalation-exhalation, movements of eyelids, etc. take place without any conscious effort. The Pravritta Manas is also responsible for formation of habits. It takes some time in learning something, but once learning something, but once it is learnt, the Pravritta Manas does not discard it easily. The experiences of our ancestors and those which we had had in course of our evolution in our earlier births up to the present human birth, are all stored in this subconscious layer of mind. Before assuming the human from, the soul has inhabited in innumerable life forms of lower order, lacking developed intellectual capacity. It had acquired in this process of slow evolution, many animal traits like jealousy, animosity, aggressiveness, selfishness and anxiety. All such crude animal-like traits, which have not been consciously eliminated by strong self-efforts in earlier births, are accumulated in this faculty of mind. It is a unique museum having an assortment of antiques. A few amongst these instinctive urges are good, worthwhile and invaluable (such as faithfulness of the dog), whereas many others are perverse and frightening. Seeds of all impulses such as greed, violence, cruelty, rage, impatience, etc, which are common amongst savages and animals, are stored in this part of mind. The basic impulses of the two lower modes of nature - Tamas (inertia) and Rajas (kinesis) such as ignorance, dullness, passivity - Tamasic and self-seeking, inflated senses of egoism, sensual indulgence, greed, anger, etc. - Rajasic - are all stored in seed form in Pravritta Manas - the unconscious/sub-conscious layers of mind.
The Prabuddha Manas
Besides the Pravritta Manas, there is yet another more evolved faculty, which could be appropriately called as "Prabuddha Manas", the cortical brain or the intelligent mind. While attentively going through this exercise reader can use this faculty of the mind. The attributes of this layer of mind are deliberating analyzing, comparing, conceptualizing, logical thinking and decision-making. Quick-wittedness, sharp intellect, alertness, analysis of situations is all functions of this faculty of mind. However, it is to be remembered that neither the Pravritta Manas nor the Prabuddha Manas are Aham of man. With a little more consideration, it would be easy to differentiate these two from Aham. In this small tract, it is not possible to elucidate, in detail, the properties of the intellectual faculty of human mind. Those interested in this subject are advised to study the latest masterpieces on psychology. For the time being it is sufficient to know that the Prabuddha Manas too is only a covering and not the soul (Aham) proper.
The Adhyatm Manas
The third, most evolved faculty of mind is called Adhyatm Manas - a distinctive faculty of a spiritually awakened person.
In a majority of people it remains dormant and inactive. It is assumed that this faculty has started awakening in the reader; otherwise he would not have taken interest in the subject of this treatise. This faculty of mind (Adhyatm Manas) is regarded as the most evolved attribute of the mind. It is reflected as spiritual seeking, inspirations, receptivity to inner divine guidance, exceptional talents, etc. Noble urges and emotions originate in this very faculty of mind. Love, compassion, mercy empathy, sense of justice, sensitivity to sufferings of others, adherence to basic values, benevolence, commitment, integrity etc. are some of the attributes of this faculty of mind. In this faculty also germinate the seeds of unconditional Divine Love. The mysteries of nature too are revealed in this illumined layer of the mind. However, Remember! This faculty of mind, too, is only a resplendent garment of Aham. It is not Aham. Nevertheless, the experience of Aham, which we are endeavoring to point towards, can be had only through Adhyatm Manas.
No comments:
Post a Comment
Spiritual spirit comes from the very inner layer of our body. This is known as feeling of an individuals.