Help on the Quest for Self-realization-Reminders-26

[Guest guest]

Help on the Quest for Self-realization-Reminders-26

 

>From Surging Joy

By Dr Sarada Nataragan

 

The mind, or the root of the mind, the "I"-thought, is as adaptable,

as malleable to protect its own existence as nay specimen of the

physical universe. One could even say that the mind is more

flexible. The chameleon only changes color, a horse its coast of

hair, but the mind is capable, in time of need, to change its entire

identity, name, form and all. The mind has the great advantage over

the natural world of having no fixed shape to call its own, thus, it

can at taken on any shape. There is no limit to its techniques of

camouflage, no ceiling on its defense equipment. Even abnormality of

the mind and mental disorders are only techniques used by the mind

to protect its own identity. When it is unable to face a situation

in an adult manner it regresses into childhood, it returns to a time

when it was happy and protected, else it retreats completely from

the world outside into its own fancies. It might split itself into

more than one identity where each identity is not aware of the other

(or others) and all the new identities fulfill desires and longings

which the original identity is afraid of indulging in. All these

are "abnormal" reactions of the mind to preserve its own identity.

Among these "defense mechanisms" most are used even by "normal"

people, though of course, on a less pronounced scale and there are

also many more varieties of defenses. The mind also defends itself,

its own tendencies, with wish fulfilling dreams or day-dreams. It

always assumes a strain of logic that makes its own actions seem the

most sound, rational and along the correct lines. And it can with

equal alacrity offer exactly the opposite strain of logic whenever

it suits it to do so.

 

It is not surprising that mind is such an adept at disguising itself

for self-preservation. For, the mind is a conglomeration of thoughts

clustered around, all linked to the "I"-thought. And the "I"-thought

itself is link between consciousness and matter. Bhagavan explains

that it is the bridge which identifies the unlimited, unborn

consciousness of the Self with the limited body which by itself is

only inert matter. The very essence of the "I"-thought is this sense

of identification that is superimposed on existence, on

consciousness. As the "I"-thought is thus an "identity", it assumes

(140) as its own all the qualities of that with which it identifies.

Thus, it believes itself to be the limited, material body, and

experiences as its own all the trials and tribulations, as also the

thrills and the pleasures of the body. It is natural, therefore,

that it also makes as its own the body's temperament of adaptation

for survival. Besides, the mind also is deluded that it is an

independent entity, its own source of consciousness, forgetting the

source, the Self from which it derives consciousness. While the body

adapts itself because Nature, in her kindness, has given it the

spontaneous ability to do so, the mind adapts itself of its own will

in order to sustain its sovereignty. The disguises that it dons are

therefore more powerful, more subtle and sometimes near impossible

to discern.

 

Depression and proliferation of thoughts, negative and positive, are

the mind's form of aggression against attack. They are like the

snake raising its hood, like the porcupine pricking up its quills,

the dog baring his teeth or the cheetah poised to pounce. They

constitute the obvious forms of defense which the mind employs to

sustain its identity against the onslaught of self-enquiry. But

there are other techniques equivalent to camouflage. The "I"-thought

hides itself in numerous guises. It may appear as the subtle ego of

achievement, the satisfaction of self-control, the ego of intellect,

the pride of devotion, the complacency at progress, even the pride

of humility. The ego is adept at assuming the form of every activity

and every non-activity. When "active" it attaches itself to the

spirit of activity, it revels in being quick, efficient. The danger

is greater, not less, when the activity is rendered as service to

the Lord, for, then the ego could take the subtle aspect of being

His servant, there could even arise an ego of selflessness. If there

is non-activity, the ego wallows in its sense of detachment, in its

ability to stay without activity.

 

What a depressing thought! For our every attempt to subdue it, to

sublimate it, the ego has a fresh trick up its sleeve and ever

surprises us by ambush. When we least expect its presence, it

overtakes us by its most devious tactics. If any course we take

could well meet with potential failure, what alternative remains but

(141) to be disheartened? But no, to fear failure is only one more

of the snares the ego prepares. On the other hand there is one

weapon the go dreads...the weapon of self-enquiry. And, surely

though perhaps gradually, it retracts, retreats inward towards its

source. It does not suffice, therefore, to use this weapon of self-

enquiry once in a blue moon. At every turn the ego must be pursued

with self-enquiry, relentlessly. Its every posture, every mask, must

be stripped off by constantly questioning it. Who is it that is

serving? Who is it that is active? Who humble? Who detached? Who

efficient? Who creative? Who is this I? For every identity that

the "I"-thought assumes it must be countered with the attack, "Is

not this also an identity? Then who is the "I" at the root of this

identity? Who am I?" Attention must be constantly focused on the

root of the "I"-thought, attempt ever be made to isolate it and turn

it back to its source. All its disguises must be unearthed, ferreted

out, smoked out as bees from a hive until it remains absolutely

alone, and unable to withstand the scrutiny, falls headlong back

into its source, the Self.