"The Soul's Journey to its Destiny"- Chapter 5 - Summary

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--- ramvchandran wrote on 4th Dec:

> I strongly recommend that you go ahead and post your

summaries of chapter one per week.

 

The fourth posting was on 27th Dec. This is the fifth

posting on Jan 3rd 2002.

 

The structure of posting "A-B-C-D" is as follows:

Part A: Synopsis So far - for recap

Part B: Chapter 5 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.

 

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. The second chapter deals with Mind, an instrument

with which we can get back to our divine self. It is

the source of ignorance and also our only means of

clearing the ignorance. The third chapter dealt with

"Why we are what we are" by anlaysis of Karma and

reincarnation, which are self -operating systems which

God in his wisdom has put in place. In the fourth

chapter which is the climax of the book, the 3 states-

instinctive, deliberative and intutive were discussed.

It is shown how man can raise from one level to higher

level and eventually get liberated as that is the

destiny of the soul. Nature helps in this process.

Swamiji explains in beautiful language this

experience.

 

 

Part B: Summary of chapter 5:

The Birth and Death of the Ego

 

Here by birth it is not meant a definite event in

time, rather its coming into existence, as it were,

every moment. All we can say is that if certain

conditions prevail, then there will be an ego. When

these conditions do not prevail or when they undergo a

change, then the ego will disappear.

 

Our deepest experiences are those in which our ego has

subsided and another kind of consciousness has

emerged. e.g. while listening to music.

 

Mind, the anthakarna (inner instrument), as previously

mentioned, has 4 aspects- Buddhi (intellecy),

manas(wavering mind), ahmakara(ego) and citta

(storage).

 

It is found that the ego really does not fulfill any

necessary function in knowing. This is the pecularity

of this ego, it does not seem to add anything, yet it

scrambles everything, so we do not see what is there

to be seen.

 

Where does the "I" the ego, occur in the mind? When

the mental process starts, all possibilities have been

sorted out in the citta and as aresult , a few

alternatives have been presented to the manas, which

has to choose for itself, the one it wants. In the

citta, the ego has no role to play but now when the

mind has to form a desire and a purpose, when it has

to make a choice, the "I" ego asserts itself. "I" is

most prominent when knowledge is uncertain. In Buddhi

or intelligence where knowledge seems sure, I is not

so prominent but still present.

 

So in two phases of the mind, manas and buddhi, the

"I" is associated. It does not seem to have one

special place of its own. "I" never stands alone, that

being its pecularity. It is always accompanied bya

predicate, except during deep sleep.

 

If only we could say, "I am" with no predicate

attached, it would be "pure self". Is there an

unconscious "I". If you have "I" then you are

conscious. That is why ego has no scope in citta.

 

Where does this "I" consciousness come from? It is

made of two principles- cit and jada- the conscious

and unconscious. The conscious principle comes from

"self". It is the light of the self that shines upon

whatever is presented by intelligence. In the buddhi

there there is the unconscious, the insentient aspect

of ego and the two together give us this egoistic

sense. So it has been called "cit-jada-granthi"- a

knot made up of 2 starnds, one pure consciousness and

the other material phonmenon.

 

For example, One might say "I am ill" and the next

morning "I am well". If "I am" and the condition (ill

or well) or bound together, there could be no change

in my condition. It is because the connection of "I

am" with the condition is only accidental and not real

that "I am" can be connected to all kinds of diverse

conditions. This logic supports the proposition that

"I" is essentially separate from any conditions.

 

Because of contrary conditions in me, I undergo change

apparently. But still I want permenance, my real

nature. So from momemnt to moment, I want to hold on

whatever is presented. That is the secret of ego.

 

There are cetain forces and conditions that make this

ego seem to exist and those that perpetuate it. As

long as you have the sense of limitation to body and

mind and seek "completion" from outside, the

connection will be there.

 

This is why all spiritual disciplines are telling to

cut off all connection with what is given to the ego

through the mind, through the body, through external

nature and senses.

 

The "esana" - searching or the object of search

-the infinite desires of man can be brought into 4

simple headings:

-putraisana- desire for children

-vittaisana- desire for wealth

-daraisana - (desire for mate)

-lokaisana (desire for name and fame)

 

the truth is that this world, as you see it, has no

reality anywhere. It just has nothing in it. You have

everything already within you. When you realize that

everything you seek is laready within you, then you

stop.

 

The greater your knowledge in this respect, the more

tenderly you feel for others, where there is no

sentimentality, there is no fanfare. The knowledge of

truth will not make you hard hearted, it is the weak

who are hard. It is the weak who cannot really feel

friendly towards others.

 

True knowledge or perception does not come all at

once, there is a long process, only little by little

do we come to the realization of this goal.

 

First comes acceptance of whatever comes in our life

creating patience & endurance, creating some

equanimity

 

Then comes the state of detachment, a higher state.

Here one can actually have a sense of separation from

the body. Not merely one is able to accept adverse

conditions philosphically, they do not touch one any

more. Physcial sufferings no longer reach you in the

same intensity. This is how one conquers the ego and

the mind.

 

Further one proceeds along the path of spirituality,

the more powerful become the stroms of the mind. With

the sense of detachment, the sense of ego changes. We

begin to feel more and more like the spirit.

 

In the much higher state, detachement becomes

desirelessness and a mind that does not create any

kind of condition. It remains in a natural state of

serenity.

 

Does this person with such a mind remain always in

meditation. No. The amount of attention required for

one's duties in this world is very little compared

with the vastness of the mind.

 

You will then become aware of the existence of a

wonderful being within yourself- the soul of your

soul,God. He will powerfully draw your own

consciouseness into himself, you will feel like

closing your eyes and diving deep there in

meditativeness.

 

A time comes when the ego no longer feels it is a

separate entity. Your I has become one with this other

consciousness of God.

 

Actually your true self was never lost. It is as

though you had regained a lost memory. It is your very

own. You feel you have found what was always there,

always yours. This realization is the death of the

Ego.

 

For some who return from that state, the ego again

appears but something as objective (not us).

 

Part C: What follows after this - in brief

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/Opinions: (not from the book)

I have one query this week:

 

As per advaitin theory, when one realizes the self,

the life as we know it now disappers because the "veil

of ignorance- Maya" is removed.

If this is the case, as per this theory, there could

be only one self/ soul who is subject to this

ignorance and can come out of it.

 

Then how is it possible for other souls which are not

the whole, but a part and that too a very tiny part of

the whole to get this knowledge to remove this

ignorance. Does not this mean technically, that only

Adi Sankara could get out of this Maya and since there

is no one else, other souls cannot get out of

something which is not there in the first place?

 

Hari Om and Pranams to all.

P.B.V.Rajan

(Prathivadhi Bayankaram Varadha Rajan)

 

 

 

 

 

 

 

 

 

Send your FREE holiday greetings online!

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[Guest guest]

dear rajan

 

this refers to your question raised in part iv of the

summary prepared by u

 

imagine a large room in the universe

imagine millions of mud pots in the room

 

now the air in side the pot is like the soul in the

body; when the pot breaks then the pot air merges with

the room air ie soul merges in Brahman. this happens

if maya/prakriti has been taken care off by knowledge

 

if however ignorance predominates, as it happens in

most cases; the ahankar with the help of prakriti

creats a new pot when the old one is broken and the

process goes on and on and on ----

 

so u see the same 'one is many' (room air)'

and many is one (pot air(s))

basicaly it is all Brahman

 

bhagavad gita adhyay 13 shloka 16 states

 

'though integral like space in its undivided aspect;

it appears divided -----'

 

pl click this shloka ie 13.16 in

http://in.geocities.com/gitabykrishna/index_text.html

full meaning

 

 

with regards

n k bali

 

 

 

 

--- Rajan PBV <rajanpbv wrote: > ---

ramvchandran wrote on 4th Dec:

> > I strongly recommend that you go ahead and post

> your

> summaries of chapter one per week.

>

> The fourth posting was on 27th Dec. This is the

> fifth

> posting on Jan 3rd 2002.

>

> The structure of posting "A-B-C-D" is as follows:

> Part A: Synopsis So far - for recap

> Part B: Chapter 5 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.

>

> 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. The second chapter deals with Mind, an

> instrument

> with which we can get back to our divine self. It is

>

> the source of ignorance and also our only means of

> clearing the ignorance. The third chapter dealt with

> "Why we are what we are" by anlaysis of Karma and

> reincarnation, which are self -operating systems

> which

> God in his wisdom has put in place. In the fourth

> chapter which is the climax of the book, the 3

> states-

> instinctive, deliberative and intutive were

> discussed.

> It is shown how man can raise from one level to

> higher

> level and eventually get liberated as that is the

> destiny of the soul. Nature helps in this process.

> Swamiji explains in beautiful language this

> experience.

>

>

> Part B: Summary of chapter 5:

> The Birth and Death of the Ego

>

> Here by birth it is not meant a definite event in

> time, rather its coming into existence, as it were,

> every moment. All we can say is that if certain

> conditions prevail, then there will be an ego. When

> these conditions do not prevail or when they undergo

> a

> change, then the ego will disappear.

>

> Our deepest experiences are those in which our ego

> has

> subsided and another kind of consciousness has

> emerged. e.g. while listening to music.

>

> Mind, the anthakarna (inner instrument), as

> previously

> mentioned, has 4 aspects- Buddhi (intellecy),

> manas(wavering mind), ahmakara(ego) and citta

> (storage).

>

> It is found that the ego really does not fulfill any

> necessary function in knowing. This is the

> pecularity

> of this ego, it does not seem to add anything, yet

> it

> scrambles everything, so we do not see what is there

> to be seen.

>

> Where does the "I" the ego, occur in the mind? When

> the mental process starts, all possibilities have

> been

> sorted out in the citta and as aresult , a few

> alternatives have been presented to the manas, which

> has to choose for itself, the one it wants. In the

> citta, the ego has no role to play but now when the

> mind has to form a desire and a purpose, when it has

> to make a choice, the "I" ego asserts itself. "I" is

> most prominent when knowledge is uncertain. In

> Buddhi

> or intelligence where knowledge seems sure, I is not

> so prominent but still present.

>

> So in two phases of the mind, manas and buddhi, the

> "I" is associated. It does not seem to have one

> special place of its own. "I" never stands alone,

> that

> being its pecularity. It is always accompanied bya

> predicate, except during deep sleep.

>

> If only we could say, "I am" with no predicate

> attached, it would be "pure self". Is there an

> unconscious "I". If you have "I" then you are

> conscious. That is why ego has no scope in citta.

>

> Where does this "I" consciousness come from? It is

> made of two principles- cit and jada- the conscious

> and unconscious. The conscious principle comes from

> "self". It is the light of the self that shines upon

> whatever is presented by intelligence. In the buddhi

> there there is the unconscious, the insentient

> aspect

> of ego and the two together give us this egoistic

> sense. So it has been called "cit-jada-granthi"- a

> knot made up of 2 starnds, one pure consciousness

> and

> the other material phonmenon.

>

> For example, One might say "I am ill" and the next

> morning "I am well". If "I am" and the condition

> (ill

> or well) or bound together, there could be no change

> in my condition. It is because the connection of "I

> am" with the condition is only accidental and not

> real

> that "I am" can be connected to all kinds of diverse

> conditions. This logic supports the proposition that

> "I" is essentially separate from any conditions.

>

> Because of contrary conditions in me, I undergo

> change

> apparently. But still I want permenance, my real

> nature. So from momemnt to moment, I want to hold on

> whatever is presented. That is the secret of ego.

>

> There are cetain forces and conditions that make

> this

> ego seem to exist and those that perpetuate it. As

> long as you have the sense of limitation to body and

> mind and seek "completion" from outside, the

> connection will be there.

>

> This is why all spiritual disciplines are telling to

> cut off all connection with what is given to the ego

> through the mind, through the body, through external

> nature and senses.

>

> The "esana" - searching or the object of search

> -the infinite desires of man can be brought into 4

> simple headings:

> -putraisana- desire for children

> -vittaisana- desire for wealth

> -daraisana - (desire for mate)

> -lokaisana (desire for name and fame)

>

> the truth is that this world, as you see it, has no

> reality anywhere. It just has nothing in it. You

> have

> everything already within you. When you realize that

> everything you seek is laready within you, then you

> stop.

>

> The greater your knowledge in this respect, the more

> tenderly you feel for others, where there is no

> sentimentality, there is no fanfare. The knowledge

> of

> truth will not make you hard hearted, it is the weak

> who are hard. It is the weak who cannot really feel

> friendly towards others.

>

> True knowledge or perception does not come all at

> once, there is a long process, only little by little

> do we come to the realization of this goal.

>

> First comes acceptance of whatever comes in our life

> creating patience & endurance, creating some

> equanimity

>

> Then comes the state of detachment, a higher state.

> Here one can actually have a sense of separation

> from

> the body. Not merely one is able to accept adverse

> conditions philosphically, they do not touch one any

> more. Physcial sufferings no longer reach you in the

> same intensity. This is how one conquers the ego and

> the mind.

>

> Further one proceeds along the path of spirituality,

> the more powerful become the stroms of the mind.

> With

> the sense of detachment, the sense of ego changes.

> We

>

=== message truncated ===

 

=====

 

with best wishes,

 

N.K.BALI

 

Visit my site on ' Bhagavad Gita ', a spiritual delight.You will love it.

http://in.geocities.com/gitabykrishna

 

 

 

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