Guest guest Posted November 28, 2007 Report Share Posted November 28, 2007 advaitin , kuntimaddi sadananda <kuntimaddisada wrote: > > 2. Mind and Matter > > Is mind a matter, or is it separate from matter, or > does it matter in our pursuit of happiness? Such > questions troubled philosophers as well as > psychologists from time immemorial.> >> > > argument, if according the Theory of Idealism the > matter is a projection of the mind, since mind depends > on the matter and matter is projection of the mind. RESPECTED SADANANDA JI PRANAMS, I am a Retired lecturer in phycs.specialised in spectroscopy.withmy little knowledge in physics I wish to express my opinion in this topic as follows.----MIND can never belongs to matter for the following reasons.Matter exists in any one of the three states namely SOLID,LIQUID,GASEOUS.Then there must be diifference in weight.we cannot isolate mind from our body Matter occupies space but even by any sophisticated equipment its preence cannot be detected.so it is definite that Mind is not at all matter.There is no part like mind in our Body.What we call Mind is really the Function(Action) of the brain.With the food taken by us and the medicines used by us will effect our Brain,then naturally its function also willbe effected. we observe that even an intellegent person abnormally when he consumes Alcohal.after the realease of effect of Alcohal the same person show his intelligence in the Normal work.Then what must be the mind? How we are able to Hear sounds?it is not due to the matter received by our ear.It is due to the sound waves received by our ear.sound waves are not matter but it a Mechanical energy which is produced by the speaker by his vocal chords.This energy also must be within Audible limit of frequency.similarly our eye can receive light waves can detect only within visible spectrum(vibgyor)This is also not matter.It is electromagnetic energy.these waves are not equal to sound waves.That is why Ear cannot detect light and eye cannot detect sound.To produce sound waves by us we use vocal cords.Each Organ has its own function within its own limitations.What I want to impress here is that although our sensory Organs are physical(Matter)they are able produce,and receive different types of energies and comunicate in different types of waves.All of us know that for Electromagnetic waves there is know necissity of material media but for sound waves material media is necessary to travel from one place to another.This means each energy is different from the other.This is true with our remaining sensory organs also.Not only this There are other types of radiation like Cosmic rays,X-rays etc exist in nature whose presence and intensity and effect cannot be detected by human organs.Different equipment is necessary to detect different types of energies.In this context why not we predict that our Human brain also produce a different Type of Energy and trasmit in the form of different type of waves?By dveloping the power of our brain we can send and receive messages from diatant places(telepathy)and fore cast the future events which was exibited by our Rishis by their power of penance.............(continued ....) > >> > , , > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 28, 2007 Report Share Posted November 28, 2007 I would say from my interpretation of what I know from Yoga is that there are only two things purusa, which never changes (self) and prakriti (matter), which changes. There are several types of mind, citta, manas, buddhi, etc. but these are still separate things from the self and thus matter. From what I have learned we can never become unconscious, maybe the body, mind becomes unaware (if that is possible anyway) but this unconsciousness of the body, mind is more of a sleep state but consciousness is always there, always has been and will be. kuntimaddi sadananda <kuntimaddisada A discussion group for Advaita Vedanta <advaita-l; advaitin Wednesday, November 28, 2007 5:56:00 AM Analysis of the Mind-2 2. Mind and Matter Is mind a matter, or is it separate from matter, or does it matter in our pursuit of happiness? Such questions troubled philosophers as well as psychologists from time immemorial. Western philosophers give credit to Rene Descartes (17th Century) for proposing that mind is not a physical matter, since it has no spatial (or physical) dimensions, and it is identified with consciousness and self-awareness. Even though it is not a physical matter, it closely interacts with the physical matter, particularly with the physical body. For, it is noted that the ‘mental moods’ of passions such as love, hate, jealousy, fear, happiness, sorrow, etc., and some times even strong emotionally rooted beliefs, can have notable and significant interactions at body level. Mental depressions can affect physical health. Psychosomatic diseases are common. Addictions and drugs can affect mental imbalance and vice versa, that is, strong mental disturbances can generate poisonous chemicals in the body. Thus mind and matter duality appears to be interconnected, since each affects the other. What exactly is the relation between the two is not know although many theories have been proposed. There is a theory called ‘Substance Dualism’ that states that mind is an independently existing substance separate from the physical matter constituting the body (the brain), but its substantive is not known. There is another theory called ‘Property Dualism’ which states that substance of the mind is not different from physical matter but its properties are different. There is also a theory called ‘Monism’ that states that body and mind are ontologically the same. Thus many -isms have been proposed each postulating the relation between the mind and matter. From clinical side, it is evident that mind can be affected by certain chemicals; and addiction to drugs has become a world-wide problem. In the dualistic models, starting from that of Descartes, mind is considered as ‘consciousness’ or ‘self-awareness’ or at least ‘some-how’ related to consciousness. Hence mind-matter duality is ultimately reduced to consciousness- matter duality. The current western thinking is consciousness ‘some-how’ arises in matter; just the same way as the mind operates in physical body. Many of these concepts are really not new and are borrowed from age-old philosophies, but presented in an acceptable form to be marketable as new theories. From Vedantic (philosophical truths discussed in the end part of the Vedas called Upanishats) perspective, mind is considered as subtle matter different from gross physical matter. The subtle part of the gross food that we eat subsist the mind. Hence the food that we eat can also affect the mind. For example, mind can be made be aggressive, passive or lethargic, etc, depending on the type of food we eat. To enhance the contemplativeness of the mind certain foods, called saatvic, are recommended, while certain others, rajasic and tamasic are to be avoided. Similarly, for the mind to be active or aggressive like for worriers, rajasic foods are recommended. Thus it was recognized that gross matter does affect the subtle mind and its properties. Consciousness and mind are considered separate by some philosophers while others consider conscious mind, where the mind is conscious of objects, as in the waking state, is equated to consciousness. It is recognized, therefore, that there is an interrelation between (or among) consciousness, mind and matter. ‘What exactly is the relation between the two or the three?’ is not known, although there are many theories and postulates. A person can be made unconscious by chloroform or to different degrees of unconscious by addictive drugs like morphine, etc. Is consciousness a special property of matter that arises when certain conditions are met, or is it the other way, that is, does matter arise in consciousness? The former is more acceptable for physical or material scientists, while latter may be closure to the truth. Is there really matter separate from the conscious-mind? There is a theory called ‘Theory of Idealism’, which maintains that the mind is all that exists, and the external world is either mental projection or an illusion created by the mind. (This theory of Idealism, which is somewhat similar to Vijnaanavaadins of Buddhism, is different from Advaita Vedanta, although they are some who vehemently argue that they are the same.) For the mind to exist, there has to be locus for its existence, which has to be the body made of matter. This will reduce to a circular argument, if according the Theory of Idealism the matter is a projection of the mind, since mind depends on the matter and matter is projection of the mind. Another important question is whether consciousness of ‘an object’ or of ‘the world’ different from self-consciousness, that is awareness of one’s own self (where subject itself is an object of consciousness, i.e. I am conscious of myself). Some Vedantins (particularly vishiShTaadvaita) argue that there are two types of consciousness; one is self-consciousness and the other is object-consciousnes s; they are called dharmi jnaanam and dharma bhuuta jnaanam, respectively. The fundamental to this classification is the subject, ‘I’, is different from object, ‘this’. The self-consciousness (dharmi jnaanam) is always present, since it is intrinsic to oneself, while the object-consciousnes s manifests under conducive environment, when there is an object present that one wants to be conscious of. A question arises at this juncture is whether I can be conscious of myself, that is self-awareness that I am as ‘I am’, without having object of consciousness, ‘this’. When I am conscious of an object ‘this’, I am conscious of ‘I’ know ‘this’ where subject thought ‘I’ and the object thought ‘this’ are present simultaneously in the mind. This subject-object duality forms essential ingredient of the mind. Can I have awareness of the subject ‘I’ without the associated object awareness of ‘this’ in the mind? That is, can I have just the ‘I’ thought without having ‘this’, ‘this’ thoughts, ‘this’ standing for objects? – If there are no ‘this’ thoughts, would the mind still called mind? These are some fundamental philosophical questions in trying to understand the structure of the mind. The above question boils down to, can the mind operate having just subject consciousness or self-consciousness, without having simultaneously the object consciousness. That is, does the mind always operate in the subject-object dualistic mode or can it have just subject alone without an object. Can there be a thinker (subject) alone without having thoughts (of objects) or does the thinker ceases to exist without the thoughts of the objects? Rene Descartes stated that ‘I think, therefore I am’ implying first that ‘I am’ is associated with thinking faculty. Can the conscious entity that ‘I am’ exist without having to think? Since the subject-object relation arises with the mind or in the mind, ontological status of each or both of them is a philosophical question that is closely related to the analysis of the mind. It is taken for granted that everybody knows who they are. Most of them have high opinion of themselves (superiority complex) and some have low opinion of themselves (inferiority complex), but everyone has some opinion about himself. Since everybody knows who they are or at least they think they know who they are, no educational system offers courses to learn who they are. All the educational systems are only trying to teach us about ‘this’, this being any of the objectifiable sciences, such as chemistry, physics, psychology, medicine, how to do?, etc. It sounds ridiculous if we say that ‘We can become experts in all about ‘this’ without knowing much about our selves’. The funny thing is we misunderstand ourselves about ourselves, while complaining most of the time that others do not understand us. In one of the Upanishats a student gives a huge list of his expertise in many fields (in our terminology more than 60 Ph.D. s), yet repents that he is still restless and does not have peace of mind. The teacher says you know everything except yourself. Essentially, knowledge of ‘who am I?’ is not for academic interest like knowledge of any of ‘this’, the teacher says, it is the very foundation of life itself. Without knowing yourself, it is impossible to have proper contact or relationship with the world. All mental suffering (suffering is mental only) results from this lack of understanding. Hence Vedanta says ignorance of one’s own true nature is the root cause of human suffering. If we ask any body – ‘who are you?’ – we get a big account of who he is. Some people have pages and pages of their bio-data, in response to the above question. If we examine any bio-data, including our own, all it tells is – I am ‘this’, I am ‘that’, etc, starting from physical dimensions to intellectual accomplishments – all pages and pages of information about ‘this and that’, but nothing about ourself. Subject ‘I’ is different from object ‘this’ – and our fundamental confusion arises by identifying the subject ‘I’ with the object ‘this’. Analyzing this problem, Vedanta says, when I do not know myself who I am (self-ignorance) , I take myself what I am not – as I am ‘this or I am ‘that’. Subject consciousness or self-awareness is intermixed with object-consciousnes s, awareness of this. This confusion arises due to lack correct knowledge of ‘Who I am?’. Now the question is, does this confusion arise because of the subject consciousness and object consciousness cannot be easily separated in the mind? Is this inherent in the structure of the mind? If someone says, after reading this, that he definitely knows who he is, then Vedanta says, that only means he does not know who he is. This is because, he is only conceptualizing or objectifying who he is and in the very objectification, he misses the subject, himself. Then how does one ever know who he is? Vedanta provides definite clues by which one can evaluate his self-knowledge. These clues are for self-evaluation and not for others to evaluate him about his self-knowledge. In the western theories stating form Rene Descartes to Sigmund Freud, conscious mind is identified with ‘ego’ or notional ‘I’ which is nothing but notion that ‘I am this’ – this being whatever I think I am at that time. Hence the famous statement of Descartes, ‘I think, therefore I am. Hence we posed the question before – Can I ever be conscious of myself without simultaneously having objective consciousness – that is, without the duality present in the form I and this – as ‘I know this’ and ultimately ‘I am this’. Related to this is, can the mind operate in the realm where there is subject consciousness alone without simultaneous object consciousness. ‘I am’.. ‘I am’.. ‘I am’..period, without any ‘I am this’.. ‘I am this’.. ‘I am this’.., etc. This identification or equation of the subject ‘I’ with object ‘this’ forms the fundamental conditioning of the mind discussed in the introduction, where ‘this’ that I identify with depends on the conditioning of my mind. Thus I am an Indian, I am an American, I am theist or atheist, Hindu, Christian, Muslim, dvaitin, advaitin, Vedantin, believer or non-believer, etc – identification with concepts, traditions, theologies, beliefs, etc. Deconditioning therefore involves declutching or removing this confused understanding about myself. How to do the deconditioning without reconditioning myself with different notions is the secret of Vedanta – therefore Vedanta is not another religion or path but it is like a mirror which shows who you are in contrast to who you think you are. This is not a fanatical statement but statement born of experiences of many sages, since time immemorial. The beauty is the solution is not up there in heaven or after the death etc, but right here and right now, since the truth that is infinite has to be eternal that includes here and now. Hence Vedanta is the means of knowledge (pramaaNa) to know the truth of oneself, since any other means of knowledge including all scientific investigations relay on objective analysis or analysis of ‘this’ and therefore not valid for the analysis of the subject ‘I’. Science can never prove or disprove the truth about myself, since its field of enquiry is limited to objective analysis or analysis of ‘this’ and not about the subject, I. This also establishes that western method of analysis of even the mind as object of investigation will never give the total picture of the mind, since it can deal with ‘this’ aspect of the mind which is inert part and not the consciousness aspect of the mind that deal with self-consciousness and object-consciousnes s. As it is clear from the perpetuation of many theories and postulates about the nature of the mind that it is not easily amenable for grosser objectification and analysis by conventional scientific tools. The inherent problem is we are using the mind to investigate the mind. So called tools that normally used in scientific experimentation are not fully useful in the inquiry of the mind other than at grosser or clinical level. There is also confusion in terms of mapping of the brain is equated to mapping of the mind – it is like investigation of the hard ware to find out about the problems in the soft ware. Experience of pleasures and pains, emotions of love, compassion, fear, anxiety, hatred, etc are also not easily quantifiable to determine cause-effect relations as they are subjective. Understanding of the mind would help us to have a control of our mind or redirect the workings of the mind, instead mind controlling us. This is more important to maximize the efficacy of the mind than trying to change the ‘set-up’ or the world at large to improve the standard of living. Pressures of the modern society are contributing to more and more of mental problems; man may be more comfortable with modern gadgets but they make him only comfortably unhappy. Absolute eternal happiness is the goal of every being and the key to accomplish that lies in understanding and utilizing the mind properly. In the following we present various classifications of the mind based on its functions and utilities, since understanding of the working of the mind is the first step in controlling it and redirecting it properly. ------------ --------- --------- Hari Om! Sadananda <!-- #ygrp-mkp{ border:1px solid #d8d8d8;font-family:Arial;margin:14px 0px;padding:0px 14px;} #ygrp-mkp hr{ border:1px solid #d8d8d8;} #ygrp-mkp #hd{ color:#628c2a;font-size:85%;font-weight:bold;line-height:122%;margin:10px 0px;} #ygrp-mkp #ads{ margin-bottom:10px;} #ygrp-mkp .ad{ padding:0 0;} #ygrp-mkp .ad a{ color:#0000ff;text-decoration:none;} --> <!-- #ygrp-sponsor #ygrp-lc{ font-family:Arial;} #ygrp-sponsor #ygrp-lc #hd{ margin:10px 0px;font-weight:bold;font-size:78%;line-height:122%;} #ygrp-sponsor #ygrp-lc .ad{ margin-bottom:10px;padding:0 0;} --> <!-- #ygrp-mlmsg {font-size:13px;font-family:arial, helvetica, clean, sans-serif;} #ygrp-mlmsg table {font-size:inherit;font:100%;} #ygrp-mlmsg select, input, textarea {font:99% arial, helvetica, clean, sans-serif;} #ygrp-mlmsg pre, code {font:115% monospace;} #ygrp-mlmsg * {line-height:1.22em;} #ygrp-text{ font-family:Georgia; } #ygrp-text p{ margin:0 0 1em 0;} #ygrp-tpmsgs{ font-family:Arial; clear:both;} #ygrp-vitnav{ padding-top:10px;font-family:Verdana;font-size:77%;margin:0;} #ygrp-vitnav a{ padding:0 1px;} #ygrp-actbar{ clear:both;margin:25px 0;white-space:nowrap;color:#666;text-align:right;} #ygrp-actbar .left{ float:left;white-space:nowrap;} ..bld{font-weight:bold;} #ygrp-grft{ font-family:Verdana;font-size:77%;padding:15px 0;} #ygrp-ft{ font-family:verdana;font-size:77%;border-top:1px solid #666; padding:5px 0; } #ygrp-mlmsg #logo{ padding-bottom:10px;} #ygrp-vital{ background-color:#e0ecee;margin-bottom:20px;padding:2px 0 8px 8px;} #ygrp-vital #vithd{ font-size:77%;font-family:Verdana;font-weight:bold;color:#333;text-transform:upp\ ercase;} #ygrp-vital ul{ padding:0;margin:2px 0;} #ygrp-vital ul li{ list-style-type:none;clear:both;border:1px solid #e0ecee; } #ygrp-vital ul li .ct{ font-weight:bold;color:#ff7900;float:right;width:2em;text-align:right;padding-ri\ ght:.5em;} #ygrp-vital ul li .cat{ font-weight:bold;} #ygrp-vital a{ text-decoration:none;} #ygrp-vital a:hover{ text-decoration:underline;} #ygrp-sponsor #hd{ color:#999;font-size:77%;} #ygrp-sponsor #ov{ padding:6px 13px;background-color:#e0ecee;margin-bottom:20px;} #ygrp-sponsor #ov ul{ padding:0 0 0 8px;margin:0;} #ygrp-sponsor #ov li{ list-style-type:square;padding:6px 0;font-size:77%;} #ygrp-sponsor #ov li a{ text-decoration:none;font-size:130%;} #ygrp-sponsor #nc{ background-color:#eee;margin-bottom:20px;padding:0 8px;} #ygrp-sponsor .ad{ padding:8px 0;} #ygrp-sponsor .ad #hd1{ font-family:Arial;font-weight:bold;color:#628c2a;font-size:100%;line-height:122%\ ;} #ygrp-sponsor .ad a{ text-decoration:none;} #ygrp-sponsor .ad a:hover{ text-decoration:underline;} #ygrp-sponsor .ad p{ margin:0;} o{font-size:0;} ..MsoNormal{ margin:0 0 0 0;} #ygrp-text tt{ font-size:120%;} blockquote{margin:0 0 0 4px;} ..replbq{margin:4;} --> ______________________________\ ____ Never miss a thing. Make your home page. http://www./r/hs Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 28, 2007 Report Share Posted November 28, 2007 advaitin , " bagawan_sastry " <bagawan_sastry wrote: > > advaitin , kuntimaddi sadananda > <kuntimaddisada@> wrote: > RESPECTED SADANANDA JI PRANAMS, > I am a Retired lecturer in phycs.specialised in > spectroscopy.withmy little knowledge in physics I wish to express my > opinion in this topic as follows.----MIND can never belongs to > matter for the following reasons.Matter exists in any one of the > three states namely SOLID,LIQUID,GASEOUS.Then there must be > diifference in weight.we cannot isolate mind from our body Matter > occupies space but even by any sophisticated equipment its preence > cannot be detected.so it is definite that Mind is not at all > matter.There is no part like mind in our Body.What we call Mind is > really the Function(Action) of the brain.With the food taken by us > and the medicines used by us will effect our Brain,then naturally > its function also willbe effected. we observe that even an > intellegent person abnormally when Namaste,S, Within illusion there are various levels of delusion mind and matter etc. Mind is subtle and is beyond quantum physics and cannot be measured yet. The brain is just hardware to play the programmes of the so called mind. As in OBEs the mind still exists but is not using the hardware of brain or body but something more subtle. So energy is really matter as well, only a more stable and thicker composition so to speak. The subtle paricles of quantum and the big bang etc are not the subtle body of yoga..........Hu Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 28, 2007 Report Share Posted November 28, 2007 Hello Hupa Ramdas! You're a retired physicist?? I really admire people who can easily understand the math involved in physics! I read layman's quantum physics books and wish I had the math ability to study the texts! Best wishes, STeve ______________________________\ ____ Be a better sports nut! Let your teams follow you with Mobile. Try it now. http://mobile./sports;_ylt=At9_qDKvtAbMuh1G1SQtBI7ntAcJ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 29, 2007 Report Share Posted November 29, 2007 PraNAms to all This is in response to many mails on the Analysis of the Mind-2. I am wondering if any body is reading these posts? --- bagawan_sastry <bagawan_sastry wrote: ..----MIND can never > belongs to > matter for the following reasons. Bagavan_Sastryji - hupa_ramdas has addressed correctly about the matter and energy part. One can say solid-liquid-vapour -energy states are part of the matter only. Hence in the sRishiTi prakaraNa - from space we move to the three states of matter plus the energy state too as agni bhuuta. According to Vedanta - through pancheekaraNa (there was extensive discussion recently on the subtle elements tan maatraas and gross elements)mind is considered considered as made up subtle elements. We have only two things - matter and consciousness in general terms - chit and achit or aatma and anaatma. Mind comes as subtle elements with 'this' part which is jadam part and also reflected consciousness is borrowing chit part. I will be discussing these aspects soon. --- hupa_ramdas <hupa_ram> wrote: hupa_ramdasji - your comments about the energy being matter or jadam is absolutely correct. Thanks for the input. --- John Miller <johnnyzmilleriii wrote: There are several types of mind, > citta, manas, buddhi, etc. but these are still > separate things from the self and thus matter. John Miller - Yes you are right. I will be discussing the four aspects of the mind - manas, buddhi, ahankaara and chitta soon. If I may also remind you, me and others to only quote that which is relavent for the discussion rather than copy the whole post, so that our mail boxes do not get overcrowed. Thanks. Hari Om! Sadananda Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 29, 2007 Report Share Posted November 29, 2007 Well, i am reading all that I can and I thank you all for this. I am very new to this and am trying to absorb all that I can. Alot of it is beyond my understanding or knowledge at this point but I will get there so please continue in the way that you do, i love it. And thanks for the acknowledgement Kuntimaddi Sadananda. I am happy if I can contribute anything at this early stage on this path of advaita I have chosen or has been chosen for me rather; has pulled me in, so to speak, kuntimaddi sadananda <kuntimaddisada advaitin Wednesday, November 28, 2007 10:40:51 PM Re: Analysis of the Mind-2 PraNAms to all This is in response to many mails on the Analysis of the Mind-2. I am wondering if any body is reading these posts? --- bagawan_sastry <bagawan_sastry@ .co. in> wrote: ..----MIND can never > belongs to > matter for the following reasons. Bagavan_Sastryji - hupa_ramdas has addressed correctly about the matter and energy part. One can say solid-liquid- vapour -energy states are part of the matter only. Hence in the sRishiTi prakaraNa - from space we move to the three states of matter plus the energy state too as agni bhuuta. According to Vedanta - through pancheekaraNa (there was extensive discussion recently on the subtle elements tan maatraas and gross elements)mind is considered considered as made up subtle elements. We have only two things - matter and consciousness in general terms - chit and achit or aatma and anaatma. Mind comes as subtle elements with 'this' part which is jadam part and also reflected consciousness is borrowing chit part. I will be discussing these aspects soon. --- hupa_ramdas <hupa_ramdas@ > wrote: hupa_ramdasji - your comments about the energy being matter or jadam is absolutely correct. Thanks for the input. --- John Miller <johnnyzmilleriii@ > wrote: There are several types of mind, > citta, manas, buddhi, etc. but these are still > separate things from the self and thus matter. John Miller - Yes you are right. I will be discussing the four aspects of the mind - manas, buddhi, ahankaara and chitta soon. If I may also remind you, me and others to only quote that which is relavent for the discussion rather than copy the whole post, so that our mail boxes do not get overcrowed. Thanks. Hari Om! Sadananda <!-- #ygrp-mkp{ border:1px solid #d8d8d8;font-family:Arial;margin:14px 0px;padding:0px 14px;} #ygrp-mkp hr{ border:1px solid #d8d8d8;} #ygrp-mkp #hd{ color:#628c2a;font-size:85%;font-weight:bold;line-height:122%;margin:10px 0px;} #ygrp-mkp #ads{ margin-bottom:10px;} #ygrp-mkp .ad{ padding:0 0;} #ygrp-mkp .ad a{ color:#0000ff;text-decoration:none;} --> <!-- #ygrp-sponsor #ygrp-lc{ font-family:Arial;} #ygrp-sponsor #ygrp-lc #hd{ margin:10px 0px;font-weight:bold;font-size:78%;line-height:122%;} #ygrp-sponsor #ygrp-lc .ad{ margin-bottom:10px;padding:0 0;} --> <!-- #ygrp-mlmsg {font-size:13px;font-family:arial, helvetica, clean, sans-serif;} #ygrp-mlmsg table {font-size:inherit;font:100%;} #ygrp-mlmsg select, input, textarea {font:99% arial, helvetica, clean, sans-serif;} #ygrp-mlmsg pre, code {font:115% monospace;} #ygrp-mlmsg * {line-height:1.22em;} #ygrp-text{ font-family:Georgia; } #ygrp-text p{ margin:0 0 1em 0;} #ygrp-tpmsgs{ font-family:Arial; clear:both;} #ygrp-vitnav{ padding-top:10px;font-family:Verdana;font-size:77%;margin:0;} #ygrp-vitnav a{ padding:0 1px;} #ygrp-actbar{ clear:both;margin:25px 0;white-space:nowrap;color:#666;text-align:right;} #ygrp-actbar .left{ float:left;white-space:nowrap;} ..bld{font-weight:bold;} #ygrp-grft{ font-family:Verdana;font-size:77%;padding:15px 0;} #ygrp-ft{ font-family:verdana;font-size:77%;border-top:1px solid #666; padding:5px 0; } #ygrp-mlmsg #logo{ padding-bottom:10px;} #ygrp-vital{ background-color:#e0ecee;margin-bottom:20px;padding:2px 0 8px 8px;} #ygrp-vital #vithd{ font-size:77%;font-family:Verdana;font-weight:bold;color:#333;text-transform:upp\ ercase;} #ygrp-vital ul{ padding:0;margin:2px 0;} #ygrp-vital ul li{ list-style-type:none;clear:both;border:1px solid #e0ecee; } #ygrp-vital ul li .ct{ font-weight:bold;color:#ff7900;float:right;width:2em;text-align:right;padding-ri\ ght:.5em;} #ygrp-vital ul li .cat{ font-weight:bold;} #ygrp-vital a{ text-decoration:none;} #ygrp-vital a:hover{ text-decoration:underline;} #ygrp-sponsor #hd{ color:#999;font-size:77%;} #ygrp-sponsor #ov{ padding:6px 13px;background-color:#e0ecee;margin-bottom:20px;} #ygrp-sponsor #ov ul{ padding:0 0 0 8px;margin:0;} #ygrp-sponsor #ov li{ list-style-type:square;padding:6px 0;font-size:77%;} #ygrp-sponsor #ov li a{ text-decoration:none;font-size:130%;} #ygrp-sponsor #nc{ background-color:#eee;margin-bottom:20px;padding:0 8px;} #ygrp-sponsor .ad{ padding:8px 0;} #ygrp-sponsor .ad #hd1{ font-family:Arial;font-weight:bold;color:#628c2a;font-size:100%;line-height:122%\ ;} #ygrp-sponsor .ad a{ text-decoration:none;} #ygrp-sponsor .ad a:hover{ text-decoration:underline;} #ygrp-sponsor .ad p{ margin:0;} o{font-size:0;} ..MsoNormal{ margin:0 0 0 0;} #ygrp-text tt{ font-size:120%;} blockquote{margin:0 0 0 4px;} ..replbq{margin:4;} --> ______________________________\ ____ Be a better pen pal. Text or chat with friends inside Mail. See how. http://overview.mail./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 29, 2007 Report Share Posted November 29, 2007 advaitin , kuntimaddi sadananda <kuntimaddisada wrote: > > PraNAms to all > > This is in response to many mails on the Analysis of > the Mind-2. I am wondering if any body is reading > these posts? Yes, Shri Sadanandaji. I am reading these posts. Your posts, as well as the ones by learned members, particularly by the learned Shri Sastriji, as well as the satsang that Shri Ram Chandran runs, are full of vedantic wisdom and teach me more that I can admit. I consider reading all these excellent posts on a daily basis as part of my education. It takes up a long time though! I apologize for not posting enough, because writing comes slowly to me. Namashkaar Ramakrishna Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 29, 2007 Report Share Posted November 29, 2007 Hi Sada-ji, I am certainly reading them - and editing them for future serialisation at the website (after the 'Introduction to Vedanta' concludes) if that is ok with you. They are excellent as always and the only reason I haven't responded is that I agree with everything you have said and have no questions. Best wishes, Dennis advaitin [advaitin ] On Behalf Of kuntimaddi sadananda 29 November 2007 03:41 advaitin Re: Analysis of the Mind-2 PraNAms to all This is in response to many mails on the Analysis of the Mind-2. I am wondering if any body is reading these posts? Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.