Fear and Desires / Patanjali

[Guest guest]

Hi,

 

>Fear and Desires are two basis of all thoughts>

 

 

Fear and desire are not the basis for all thought.

 

This is the same as I was saying to Anders about signalling things

such as 'fear' as causes, and holding fear responsible for a wide

range of assumptions or using fear to support beliefs.

 

Fear and desire are emotions, two of many, that a ME experiences, and

they themselves are *caused* by thinking and

themselves cause thinking.

 

Thinking has many 'causes', and not just the negative emotions of

fear and desire.

 

Thinking occurrs as necessity within our interaction with the world,

for positive emotions also, lower emotions, higher emotion, and

intellectual or purely abstract thinking which has nothing to do with

the *emotions* of fear and desire. It is possible to think without

any emotion whatsoever.

 

Emotions and emotional energy is closer to the physical realm than

thought energy or pure thoughts, our emotions are not only emotions,

they are realms of reality / activity, the emotional one being the

closest to the physical reality, thought and thought energy is above

the physical and the emotional.

 

Thoughts and emotions affect one another, thinking can lead one to an

emotional state and emotions can cause thinking.

 

The emotions of fear and desire cause certain thinking to occurr,

other ( 'positive') emotions cause other thinking to occurr,

or thinking can occurr without any emotion.

 

 

>Fear is present in Chitta (individual consciousness assumed by the

Jeeva)>

 

 

Fear like all emotions ( mental matter ) *appears* within the Jiva,

it is not *present* *in* the 'Jiva'.

It appears and disappears, habits are the behaviour of mental energy.

 

In other words fear is not something 'contained ' within a person

like a bottle contains a poison, fear appears within a person as

an emotional energy, if fear is being experienced than a ME can find

out why fear is being experienced.

 

<Fear too is an illusion but it is assumed by Jeeva as affliction

(klesha)

arising from the play ignorance (avidya)>

 

 

Most of the fears we have are fears invented by us, they are not true

fears, fears are also used as causes to explain beliefs that we

ourselves hold. If we blame fear as being responsible it is sometimes

the fear of fear itself.

 

The only way to see this, to correctly see what we *truly* fear and

*why*, and how we *use* fear in our explanations of why things are

the way they are and why we are the way we are, and how we blame fear

for this, is through introspection.

 

 

>Word Jeeva is meant to help perceive the concept of source that is

reflected behind each body-mind apparatus.>

 

Yes, Jiva is a concept of description only, not a 'soul'.

 

 

>Patanjali Sutra says fear is a part of seven fold Prerana (assumed

to be

placed as intelligence in each Chitta , as evolving intuition ).

 

 

When Patanjali, the Buddha, scriptures and others sources quote any

number of desires, afflictions, noble truths, Buddha realms, divine

laws, etc they are not referring to reality as it is, or to any

truth, mind divides mind into levels of appropriateness for pointing

and indication.

 

All of these divisions are mind constructed only and it is a

misunderstanding if they are taken literally.

 

" The eighty-four thousand methods for countering the eighty-four

thousand forms of delusion are merely figures of speech for drawing

people towards the Gate. In fact, none of them have real existence.

Relinquishment of everything is the Dharma, and he who understands

this is a Buddha, but the relinquishment of all delusions leaves no

Dharma on which to lay hold. " - Huang-po

 

 

>All words are

relative and are meant to convey variety of meaninings for various

chitta>

 

Yes, all words point, and all words are used differently, and mean

different to different people.

 

 

>This

makes the playground of Avidya more interesting for the one who

witnesses>

 

 

There is no *one* that witnesses ( and then finds it more

interesting ).

 

 

>Everyone is the source (GOD) having a human experience>>

 

 

*Everyone* is not the source having a human experience.

 

 

>Then the YOGI (One who

is destined to be the witness) becomes fearless and remains with

infinite

forbearance (Titiksha)>

 

Yogi ( a one ), cannot and does not become a witness.

 

A ME cannot attain.

 

 

>He simply exists as choiceless existence and enjjjjjoys>

 

 

This is a ignorant statement or it is a statement of ignorance;

 

*He* simply exists as choiceless existence and *enjoys*

 

 

>My words are not good-enough to explain everything as they too are

products of Avidya and Asmita> Please read Patanjali's yogasutra in

light of the

 

 

This is a forum to discuss these things so don't let it stop you.

 

No matter how difficult, impossible it may be to speak about things

 

We are all just re-arranging the furniture.

 

Yes, Patanjali's Yoga Sutras are wonderful, I have read the Isherwood

version many times but would also like to read the version by

Haranananda Aranya called 'The Yoga Philosophy of Patanjali'

 

>Caution: all words are relative. They cause a variety of meanings to

various

minds>

 

Yes.

 

>Everyone is right according to their realms of time and place>

 

 

Right and wrong are only judgements of according to a ME, and they

can only occurr to a ME along with the prejudice inherent within that

ME.

 

Every explanation is subjectification.

 

 

Kind Regards,

 

Scott.