"The soul's Journey to its Destiny"- Chpter 2 - Summary

[Guest guest]

--- ramvchandran <rchandran wrote:

> I strongly recommend that you go ahead and post

>your summaries of chapter one per week with the

>book title as the subject of the thread. After the

>summary state some questions that focuses on the

>subject matter of that chapter.

I am advised to post the summary and here it is

continuing with the second chapter. The first was on

6th Dec. The structure of posting "A-B-C-D" is as

follows:

 

Part A: Synopsis So far - for recap

Part B: Chapter 2 Summary

Part C: What comes after this posting - in brief

Part D: My own Queries- if any.

 

Summary of Swami Ashokaananda (RK Mutt Order)Book on

"The Soul's Journey to its destiny"

published by Advaita Ashrama, Himalayas

 

OM Namo Narayana!

 

Intro: Swami Ashokananda was in charge of Vedanta

Society of North California from 1932 till his Samadhi

in 1969. The book is an edited version of his lectures

in 1953 at San Francisco. The book explains the

vedantic concept of the origin of human being , his

constitution, the causes behind his present state of

existence, his development, and his ultimate

fulfillment. Many of the theoratical aspects of

Vedanta and their practical application to everyday

life are well explained.

 

Part A: Synopsis so far.

Swamiji tells us in the first chapter that what

started (and remains) as "Nirguna Brahman" (the

infinite and absolute consciousness) became "as it

were" (not really) into several layers of degradation

and one of these layers is this human form of you and

me. Briefly the proces is from Brahman to Isvara to

Hiranyagharba to virat with the indvidual souls now

becoming visva. This is the degenartion of causal to

subtle to gross. The humans are thus seemingly

composed of 3 different and distinct entities: Body

matter, mind and pure self -as jivatma). How can these

3 dissimilar entities come together? The metaphyscial

answer is- it seems to be together "as it were', not

really. But till this basic ignorance is removed, this

state will continue. How to get back to the "original

self" is in chapters that follow. The second chapter

deals with Mind. It is the instrument with which we

can get back to our divine self and hence we must have

a good understanding of it. It is the source of

ignorance and also our only means of clearing the

ignorance- Hence the details.

 

Part B : Summary of Chapter 2: The Mysterious Ways

of the Mind

 

It is possible to travel from ordinary or natural

state to the state of illumination or Self

realization. However most spiritual aspirants are not

always "observant" of the "process" of change as it is

not their objective. Their attention being directed

towards God, they do not observe what goes on in their

mind and if they do, not always forma true idea. They

view it as an individual experience rather than a

human phenomenon.

 

Modern psychology often suffers from ignorance of

basic knowledge of mind. They are not concerned with

metaphysics, not involved in any speculation but

consider themselves as scientists. But does not

interpretation of mental phenomena pre-suppose many

things outside it such as a "sense of value".

 

So how can a mind be trained in a " certain way"

unless the result is desirable. You attain a certain

state of knowledge, then your mind begins to wonder if

that is imperfect. You begin to inquire and momemnt

you find something superior, you try to rise up to it.

You may not do so at once , held down by present

position or past habit. Without struggle you cannot

extricate yourself resulting in a conflict. Ofcourse

not all conflicts are desirable, but without conflict,

changes do not occur.

 

On the otherhand in India, during the last 5000 years

or so, many sages and seers investigated and

experienced spiritual reality, compared notes and came

to a consencus about the creation of man, world, God &

nature of mind. They were rational, free in thought,

and followed the trail of logic to its conclusion.

Thus they could actually come to direct perception of

one' own self and the self of this universe, the

"God".

 

This line of thinking on mind was made more clear by

Patanjali who codified it as Yoga sashtra. A

characteristics of these sutras is they are in the

form of aphorisms. This was mainly due to the oral

tradition where the teacher or individual"guru" would

explain and and elaborate to his selected group of

followers and students. So in brief, the ancient Hindu

methods on control of mind were based on empirical

studies of spiritual progress with observations on

various intermediate steps.

 

One of the starting and startling premise is that

"mind", as we know it, is not necessary at all. This

is because our own being or self is a spiritual

substance, it is perfect even without mind and body.

Infact it is diluted by such associations.

 

However as of now, we have the mind & body and using

them we perceive the world around us. This also could

mean other worlds with either finer or coarser beings

can exist (other humans) which are not perceived by

our 5 senses.

 

This also brings out the relevance of religion which

is infact a quest for truth.It is one of the many

functions of man to give him a mental break. It is to

discover inner consciousness, make the mind high and

realize self. As per Patanjali, when there is no

movement in the mind, we are in self and get the fruit

of yoga. Till then we tend to identify with movements

of our mind, the state of bondage e.g. pain and

pleasure.

 

The theory on mind is: Our present state is an

ignorant state. Ignorance fumbling within its own

darkness has to assume an origin of its own condition

which is "maya". This creates a sense of "otherness"

from self "as it were" - not really but virtually.

Mind is the instrument by which this otherness is

perpetuated and also eventually conquered. When that

happens, mind is also conquered and destroyed as it

is really not necessary (for self).

 

Due to this sense of otherness, we develop a sense of

limitation. Also there arises a desire to possess the

other to produce fullfillment. So the dynamics is ,

that due to this sense of otherness we set up a

movement within ourself not content with the

recognition that there is something other than me. We

continously try to know it, enjoy it, possess it and

test it. This sense of otherness does not remain

static, it starts to degenerate. This is the way of

the mind.

 

So starting from Nirguna Brhaman, there has been a

series of degradations or dilutions in both the

subject (the viewer) and the object (what is viewed).

The causal universe, becomes subtle universe, changing

to gross, as we humans know it. It is possible there

has been further degradations into nether world where

demons and other dark beings possibly live.

 

So although in the beginning, the objective world was

the same nature as spirit, due to degradation the

individual begins to realize himself first as a mental

being and then as a physical being. The world of

object also changes from spirit to ideas and then to

world of matter. Thus the subject and object become

widely separated. So we now find the world of objects

opposed to us and thus we start frantic efforts to get

it united or grab as much as possible.

 

Mind as per vedanta has 4 aspects: "Buddhi" is the

intelligence and the highest aspect. It represents

complete knowledge or understanding. The state

preceding it is "Manas" or indecisive state of mind

e.g. twilight. The third aspect which is distinct from

these two is "ahamkara" or ego. It is the sense of "I"

we all have. "I" is a part of mind because its

predicates are, all derived from the mind. Whatever

condition the mind reflects, "I" identifies itself

with it. e.g. " I am" happy or "I am" miserable etc.

 

The fourth and lowest part of the mind is "citta".

This is an aspect that is seeking gratification. It is

the subconscious and unconscious part that receive the

impact of the senses from the outside and stored there

mostly without our explicit knowledge or control. The

sensations start with the body but become perceptions

in mind. The intermediate thing as per our philosphers

is "tanmatra" (that only), which are subtle sources of

matter closer to mind than to gross matter.

 

The perceptions are stored in citta. The ordinary

persons cannot do anything about what enters his

citta. There the memories remain as experience. The

new sensations in their raw form then get referred to

"manas", the phase of uncertian knowledge, where ideas

have not yet become clear. Then they come to the

highest part of the mind, the "buddhi" and we get a

clear perception or thought. These thoughts can be of

either origin, from an external sensation or from a

stored sensation in citta passing through manas.

 

Now where does ahamkara come "I" come in? (it is

discussed in more depth in a separate chapter later).

The "I" tacks itself into manas first then to buddhi.

This way mind comes into contact with what we feel the

"other", the objective phase of reality, which we try

to know and possess. As long as we have this

obsession, the mind will go on doing these things. But

if we say, "There is nothing I want" and there is no

such thing as the "other" then these different

functions of mind stops. It does not have to search

for anything, it just exists in its own true nature,

transparent to the light of the inner spirit.

 

To do this as per Patanjali, movements and

modifications of the mind must be stopped. This is

like not even one ripple on the surface of a lake.

Breaking into waves is called a "vritti".

While the number of vrittis can be infinite as there

are infinite* movements of knowing an infinite*

objects presented, they can be broadly classified.

(the * refers to "infinite" for later refernce)

 

One of these is "Pramana" or correct knowledge.

Another is "viparaya" or incorrect knowledge. But this

classification varies depending on our mental and

spiritual status. The third group is "vikalpa" which

is an idea without an object. e.g. "I have a headache"

or "vandhya putra" (son of a barren woman).

 

The fourth kind is nidra or deep sleep where the only

vritti is "I am not knowing anything". Incidentally

this is not "samadhi". Yoga is not just making the

mind vacant, not that simple. It is "nirodha", utter

silence of mind, infinite calmness and complete

knowledge.

 

The fifth vritti is memory which raises the movement

in the mind.

 

So the 5 classifications are: Correct knowledge,

error, verbal delusion, deep sleep and memory. These

vrittis can be either Klista (create pain- even if it

initally starts as a pleasure) or aklista(creates true

happiness- even if it initially is painful). Klista

types of experience limits the soul and aklista takes

the soul out of bondage.

 

Because of the nature of mind to record all

experiences, the law of Karma is born. If no

impressions of experience is left in citta, we could

get rid of it. (That is why in Baghvat Gita, Lord

Krishna asks us to assign all benefits to him for all

our actions and not to claim experiences - to avoid

being subject to law of Karma)

 

The way to become free as per patanjali is "abhyassa"

(practice) and "vairagya" (dispassion). This leads to

"prathiba" (flashing of an inner light). It can also

be called as genius or intution.

 

In the beginning it is hard to change, because of

wrong habits for a long time. It requires a little

struggle and mind can become healthy & wholesome.

After that movement of mind is clear, mind is peaceful

and larger vistas before you.

 

If you do not believe all this, then

"OK, Go on experiencing".

 

Part C: What follows after this - in brief

What is the reason for different people having

different lifestyles and fortunes even if we are all

from one origin, How does the soul exactly move about

from start to finish, What is the role of ego or self

identity, What are unconscious and superconscious

parts of the mind and how it is linked to one cosmic

mind in the universe, Why we should focus on conscious

mind as first step towards purification and Finally an

empiriacl and practical "demo" of all these

principles, in our own body via "Kundalini" yoga.

 

Part D; Queries: (not from the book)

 

I am too small in knowledge or purity, to take up an

issue with Swamiji, but I have one doubt which the

group can clarify.

 

The Swamiji refers above * to "infinite" thoughts and

objects. I think the quality of "infinite" is

essentially divine. It is difficult to comprehend more

than one "infinity". While the parts of the mind are

4 and aspects are 5, then why not a finite size of the

mind or the number of thoughts is finite like a photo

album. So the query is:

 

a) Is there any size for the human mind, like Mb in

computers? Is it mentioned in any part of vednata? I

could see the rating (impure to pure or coated with a

mix of 3 vasanas etc), but what about the size which

will determine the number of contents.

 

b) I also think that this size of the mind must be

more or less equal in all human beings. "God" in his

wisdom has made all of us almost equal physically, in

the sense we all have - One soul, one mind and one

head, two hands, and two legs -atelast in most cases.

So I think he would have also made the size of our

mind same, especially as the holding instrument

(brain) is almost same size.

 

c) Each thought leads eventally to a coating of

vasanas. So it is possible to hypotheise that when the

total coating reaches a certian predetermined limit,

the soul decides to leave the body.

 

Pranams to all

P.B.V.Rajan

Prathivadhi Bayankaram Varadha Rajan

 

 

 

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[Guest guest]

Sri Rajanji,

 

I really enjoyed reading the summary. Please keep up

with the postings. Here is my understanding of the issues

that you have raised in your questions:

 

>

> a) Is there any size for the human mind, like Mb in

> computers? Is it mentioned in any part of vednata? I

> could see the rating (impure to pure or coated with a

> mix of 3 vasanas etc), but what about the size which

> will determine the number of contents.

>

 

 

The 'size' of any entity is a concept, an idea, a thought

construction in the mind.

 

The mind itself is an incessant flow of thoughts

one after another. The mind, in turn, being illumined

and supported by the self-shining supreme consciousness.

 

In the mind, there is the concept of an 'object'

followed by the concept of 'its size' amidst other

ideas, thoughts. Thus, the mind, in a way, is the

container of both the object being measured as well as

its size. Hence all 'objects' and 'sizes' are in the

mind. What size, thus, can the mind have?

 

The problem here being that we are trying to assign the

attribute of a gross entity to something that is subtler.

> b) I also think that this size of the mind must be

> more or less equal in all human beings. "God" in his

> wisdom has made all of us almost equal physically, in

> the sense we all have - One soul, one mind and one

> head, two hands, and two legs -atelast in most cases.

> So I think he would have also made the size of our

> mind same, especially as the holding instrument

> (brain) is almost same size.

 

The physical organ, the brain, can be localized in the body.

However, the location of the mind cannot be poinpointed for

all locations are in the mind! Thus, we cannot talk about the

location for the mind, nor its size.

 

Regards,

--Satyan

>

> c) Each thought leads eventally to a coating of

> vasanas. So it is possible to hypotheise that when the

> total coating reaches a certian predetermined limit,

> the soul decides to leave the body.

>

> Pranams to all

> P.B.V.Rajan

> Prathivadhi Bayankaram Varadha Rajan

>

>