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SIVANANDA - MIND MYSTERIES & CONTROL 1: Ultimate Guide to Mental Mastery & Success - Sri Swami Sivananda · THE SECRET LAW OF ATTRACTION: Manifest Wealth, Success & Abundance

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  Speaker 1: Mind, its mysteries and control by Sri Swami Sivananda, beloved
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  Speaker 1: God of courage. Fear not. The mind is, no doubt
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  Speaker 1: extremely turbulent. Through repeated attempts, you can perfectly subdue it.
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  Speaker 1: You are the master of the mind. By spiritual practice
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  Speaker 1: and dispassion, assert your mastery. Feel the power, bliss and
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  Speaker 1: splendor that result from perfect self conquest. Curb the mind,
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  Speaker 1: ruthlessly annihilate desire. When desire dies, mind is your slave.
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  Speaker 1: Become desireless and be victorious. May you rest in your
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  Speaker 1: pristine freedom seevanandah preface. Happiness has forever been the prime
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  Speaker 1: aim of every human being. All activities of man are
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  Speaker 1: directed towards acquiring the maximum happiness in life. But through
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  Speaker 1: the wrong, deluded notion that objects will give happiness, man's
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  Speaker 1: searches for it outside. The result is that, in spite
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  Speaker 1: of all his lifelong efforts, he gets disappointment. Only vexation
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  Speaker 1: and misery alone are to be seen everywhere. The real
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  Speaker 1: lasting happiness lies within man. Such happiness or bliss is
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  Speaker 1: the inner self. The very nature of the ottman's self
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  Speaker 1: is pure joy. This is never perceived because the mind
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  Speaker 1: is completely externalized as long as the mind is restlessly
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  Speaker 1: wandering about amidst objects, ever fluctuating, excited, agitated, and uncontrolled,
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  Speaker 1: this true joy cannot be realized and enjoyed. To control
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  Speaker 1: the restless mind and perfectly still all thoughts and cravings
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  Speaker 1: is the greatest problem of man. If he has subjugated
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  Speaker 1: the mind, he is the emperor of emperors. For gaining
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  Speaker 1: mastery over the mind, you have to know what it is,
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  Speaker 1: how it works, how it deceives you at every turn,
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  Speaker 1: and by what methods it can be subdued. In this book,
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  Speaker 1: the subject been dealt with, and the nature of the mind,
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  Speaker 1: the various forms that it assumes, the secret of its
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  Speaker 1: inner workings, and the way to control it are fully
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  Speaker 1: and clearly explained. The previous editions were eagerly read and
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  Speaker 1: appreciated by thousands of aspirants who wrote to say how
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  Speaker 1: immensely they were helped by the instructions. The lessons and
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  Speaker 1: instructions are eminently practical, and many helpful ideas and suggestions
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  Speaker 1: got during my meditations have been recorded and put down here.
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  Speaker 1: Very useful hints on concentration meditation will be found in
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  Speaker 1: the book, which if faithfully followed, will bring success in
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  Speaker 1: a short time without fail. I pray to every aspirant
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  Speaker 1: to study constantly the valuable instructions with care, and follow
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  Speaker 1: the practical hints given in his spiritual practice and daily life.
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  Speaker 1: It will doubtless enable you to gain control over your
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  Speaker 1: passions and cravings, and to get established in yoga. The devotee,
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  Speaker 1: the student of Vedanta, the Raja Yogan, the Karma Yogan,
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  Speaker 1: all will find this book an indispensable guide. The later
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  Speaker 1: stages of yoga spiritual practice are common in all the
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  Speaker 1: four paths, and concentration and meditation are quite impossible without
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  Speaker 1: first subduing the mind. All spiritual practices are therefore aimed
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  Speaker 1: at obtaining mastery over the mind. Hence it is that
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  Speaker 1: I have tried to present the ways and means of
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  Speaker 1: achieving this through simple, yet well tried and effective methods.
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  Speaker 1: My efforts would be amply fulfilled if even a single
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  Speaker 1: earnest aspirant is helped on the spiritual path and attains
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  Speaker 1: the goal. May the Lord, the Inner Guide, the supreme
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  Speaker 1: in dweller, inspire all to attempt mind control and yoga.
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  Speaker 1: May He bestow success on the sincere aspirance that struggle
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  Speaker 1: to master the unruly mind. May you reach the goal
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  Speaker 1: of life, immortality, supreme knowledge and bliss Seevanandah Chapter one.
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  Speaker 1: What is mind? He who knows the receptacle verily becomes
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  Speaker 1: the receptacle of his people is verily the receptacle of
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  Speaker 1: all our knowledge. That which separates you from God is mind.
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  Speaker 1: The wall that stands between you and God is mind.
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  Speaker 1: Pull the wall down through own meditation or devotion, and
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  Speaker 1: you will come face to face with God. The mind
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  Speaker 1: a mystery. The vast majority of men know not the
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  Speaker 1: existence of the mind and its operations. Even the so
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  Speaker 1: called educated persons know very little of the mind subjectively
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  Speaker 1: or of its nature and operations. They have only heard
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  Speaker 1: of a mind. Western psychologists know something. Western doctors know
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  Speaker 1: only a fragment of mind. The afferent nerves bring the
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  Speaker 1: sensations from the periphery or extremities of the spinal cord.
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  Speaker 1: The sensations then pass to the brain stem at the
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  Speaker 1: back of the head, where the fibers decussate. From there
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  Speaker 1: they pass on to the superior frontal gyros or superior
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  Speaker 1: frontal convolution of the brain in the forehead, the supposed
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  Speaker 1: seat of the intellect or mind. The mind feels the
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  Speaker 1: sensations and sends motor impulses through the afferent nerves to
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  Speaker 1: the extremities, hands, legs, et cetera. It is a brain
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  Speaker 1: function only for them. Mind, according to them, is only
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  Speaker 1: an excretion of the brain, like bile from liver. The
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  Speaker 1: doctors are still groping in utter darkness. Their minds need
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  Speaker 1: drastic flushing for the entry of Hindu philosophical ideas. It
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  Speaker 1: is only the Yogans and those who practice meditation and
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  Speaker 1: introspection that know the existence of the mind, its nature, ways,
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  Speaker 1: and subtle workings. They know also the various methods of
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  Speaker 1: subduing the mind. Mind is one of the eight basic
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  Speaker 1: substances earth, water, fire, air, ether, mind, reason, and egoism.
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  Speaker 1: These constitute the eightfold division of my nature. Mind is
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  Speaker 1: nothing but supreme consciousness, power, the inner energy. It is
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  Speaker 1: brain that wants rest, sleep, but not the mind. A
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  Speaker 1: Yogi who has controlled the mind never sleeps. He gets
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  Speaker 1: pure rest from meditation itself. How the mind originated mind
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  Speaker 1: is supreme consciousness, power, the inner energy. It is through
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  Speaker 1: mind that Brahman, supreme cosmic spirit manifests himself as the
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  Speaker 1: differentiated universe with heterogeneous objects, Brahma thought, there, indeed are
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  Speaker 1: the world's I shall create the protectors of the worlds.
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  Speaker 1: He gathered the spirit, the universal Mind, from out of
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  Speaker 1: the waters. Only in fashioned him. He heeded him by
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  Speaker 1: the heat of meditation. When he was thus heated, his
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  Speaker 1: heart burst out from the heart. The mind came from
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  Speaker 1: the mind. The moon, the presiding deity of the mind.
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  Speaker 1: Heart is the seed of the mind. So the mind
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  Speaker 1: came out when the heart burst out. In meditative absorption,
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  Speaker 1: where absoluteness is experienced, attended with all knowledge and joy,
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  Speaker 1: the mind goes to its original seat heat i e. Heart.
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  Speaker 1: In sleep. Also it rests in the heart with a
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  Speaker 1: veil of ignorance between it and Brahman, the absolute supreme God,
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  Speaker 1: cosmic mind and individual mind Hyrannya Garba otherwise known as
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  Speaker 1: manifested aspect of Brahman and manifestation of the universe, is
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  Speaker 1: cosmic mind. He is the sum total of all the minds.
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  Speaker 1: The individual mind is connected with the cosmic mind. Cosmic mind,
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  Speaker 1: super conscious mind, infinite mind, universal mind are synonymous terms.
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  Speaker 1: Different authors have used different terms. Do not be puzzled.
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  Speaker 1: Do not be confused. It is verbal difference. Only Cosmic
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  Speaker 1: mind is cosmic energy. Also, he is the threadlike self.
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  Speaker 1: He represents the electric cosmic powerhouse. The different individual beings
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  Speaker 1: represent the different small Bulbslectricity from the powerhouse flows through
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  Speaker 1: the insulated copper wires into the bulbs. Similarly, the power
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  Speaker 1: from the cosmic mind flows into the individual beings. The mind,
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  Speaker 1: being very subtle, is in close apposition or contact with
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  Speaker 1: other minds, though the human skull intervenes between them. As
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  Speaker 1: mind evolves, you come into conscious relation with the mental currents,
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  Speaker 1: with the minds of others near and distant, living and dead.
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  Speaker 1: The individual mind of A, although separated from the mind
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  Speaker 1: substance used by other individuals B, C, D, E, X, Y,
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  Speaker 1: et cetera by a thin wall of very finest kind
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  Speaker 1: of matter, is really in touch with the other apparently
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  Speaker 1: separated minds and with the universal mind of which it
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  Speaker 1: forms a part. If A is a friend of B,
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  Speaker 1: a's mind is connected with B's mind. The minds of friends, relatives,
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  Speaker 1: brothers of A are attached to a's mind. Several minds
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  Speaker 1: are similarly linked to B v s mind. Also, the
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  Speaker 1: minds of those who are attached to A's mind are
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  Speaker 1: therefore connected in turn with the minds of those who
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  Speaker 1: are hanging on Be's mind. In this manner, one mind
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  Speaker 1: is in touch with all minds in the whole world.
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  Speaker 1: This is the all pervating theory of mind of Raja
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  Speaker 1: Yoga mind in orthodox Hindu philosophy. In orthodox Hindu philosophy,
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  Speaker 1: the great is the term used to denote cosmic mind
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  Speaker 1: or universal mind. It is the first principle that is
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  Speaker 1: derived from the unmanifested aspect of Brahman. It is the
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  Speaker 1: first principle that is manifested out of the unmanifested aspect
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  Speaker 1: of Brahman. The wheel of the bullet cart rests on
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  Speaker 1: the spokes. The spokes rest on the nave. Even so,
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  Speaker 1: the mind rests on Mother Nature, and Mother Nature rests
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  Speaker 1: on Brahman, the absolute Supreme God. From the great cosmic
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  Speaker 1: mind comes the ego. From pure ego, comes mind from
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  Speaker 1: restless ego, comes the prana vital energy from inertial ego,
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  Speaker 1: comes subtle elements. From subtle elements, come gross elements. From
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  Speaker 1: gross elements. The gross universe mind is no other than
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  Speaker 1: the ego. The idea of eye. It is indeed difficult
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  Speaker 1: to eschew this idea of eye. Mind always attaches itself
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  Speaker 1: to something objective. It cannot stand by itself. It is
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  Speaker 1: only this mind that asserts itself as I in this body.
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  Speaker 1: The idea of I is the seed of the tree
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  Speaker 1: of mind. The sprout which first springs up from this
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  Speaker 1: seed of ego is intellect. From this sprout, the ramifying
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  Speaker 1: branches called intentions have their origin the subtle body and
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  Speaker 1: antavaja soira. Mind is the most important essence of the
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  Speaker 1: subtle body. The subtle body is the astral body that
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  Speaker 1: is linked to the physical body through physical prana vital energy.
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  Speaker 1: It separates itself at death from the physical body and
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  Speaker 1: travels to heaven. It is this body that does coming
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  Speaker 1: and going. This body melts in liberation after death, the
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  Speaker 1: disembodied salvation. There is a difference between the subtle body
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  Speaker 1: and the pure subtle body of a yogi. The subtle
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  Speaker 1: body is astral body with seventeen tapas essences, five karma senses,
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  Speaker 1: five jnanosenses, five pranas, mind, and intellect. The antarvahas Seraira
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  Speaker 1: is the pure subtle body of a yogi by which
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  Speaker 1: he accomplishes entry into the bodies of others. The subtle
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  Speaker 1: body of a yogi is very pure. It is full
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  Speaker 1: of purity. It is free from restlessness and inertia. It
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  Speaker 1: is with this body that a Yogi passes from one
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  Speaker 1: body to another. Lilah, through the grace of Sara's body,
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  Speaker 1: came out of the physical body and traveled to higher
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  Speaker 1: worlds with this pure subtle body of a yogi mind.
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  Speaker 1: This in the yoga Asssha, Sri Sanchuricaria, Rajavichromaditia, Hastamolacca, and
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  Speaker 1: Tyrumular had the pure subtle body of a yogi. With
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  Speaker 1: the help of this special kind of pure body, they
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  Speaker 1: passed into the bodies of other persons. A yogi with
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  Speaker 1: the pure subtle body of a yogi has pure intention.
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  Speaker 1: Mind is subtle matter. Mind is not a gross thing,
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  Speaker 1: visible and tangible. Its existence is nowhere seen. Its magnitude
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  Speaker 1: cannot be measured. It does not require a space in
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  Speaker 1: which to exist. Mind and matter are two aspects, as
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  Speaker 1: subject and object of one and the same, all full
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  Speaker 1: Brahmin supreme cosmic spirit, who is neither and yet includes both.
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  Speaker 1: Mind precedes matter. This is vedantic theory. Matter precedes mind.
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  Speaker 1: This is scientific theory. Mind can be said to be
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  Speaker 1: immaterial only in the sense that it has not the
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  Speaker 1: characteristics of ponderable matter. It is, not, however, immaterial, in
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  Speaker 1: the sense that brahm and pure spirit as such is.
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  Speaker 1: Mind is the subtle form of matter, and hence the
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  Speaker 1: prompter of the body. Mind is made up of subtle, pure,
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  Speaker 1: non quintuplicated, rudimentary, undifferentiated subtle matter. Mind is all electricity.
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  Speaker 1: According to the Candoggio Panishad, mind is formed out of
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  Speaker 1: the subtlest portion of food. Mind is material. Mind is
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  Speaker 1: subtle matter. This discrimination is made on the principle that
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  Speaker 1: the soul is the only source of intelligence. It is
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  Speaker 1: self evident, It shines by its own light. But the organs,
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  Speaker 1: mind and senses derive their principle of activity and life
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  Speaker 1: from the soul. By themselves, they are lifeless. Hence, the
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  Speaker 1: soul is always a subject and never an object. Mind
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  Speaker 1: can be an object of the soul. And it is
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  Speaker 1: a cardinal principle of a data school of thoughts that
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  Speaker 1: that which is as an object for a subject is
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  Speaker 1: non intelligent. Even the principle of self consciousness or ego
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  Speaker 1: is non intelligent. It does not exist by its own light.
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  Speaker 1: It is the object of apperception. To the soul the
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  Speaker 1: mental body. Just as the physical body is composed of solid, liquid,
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  Speaker 1: and gaseous matter, so also the mind is made up
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  Speaker 1: of subtle matter of various grades of density, with different
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  Speaker 1: rates of vibration. A Raja Yogi penetrates through different layers
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  Speaker 1: of mind by intense spiritual practice. The mental body varies
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  Speaker 1: much in different people. It is composed of course or
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  Speaker 1: finer matter, according to the needs of the more or
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  Speaker 1: less unfolded consciousness connected with it. In the educated, it
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  Speaker 1: is active and well defined. In the undeveloped, it is
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  Speaker 1: cloudy and ill defined. There are several zones or slices
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  Speaker 1: in the mental body, just as there are various compartments
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  Speaker 1: in the brain for particular types of thought. During intense anger,
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  Speaker 1: the whole mind suffused with the black hue of malice
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  Speaker 1: and ill will, which expresses itself in coils of thunderous blackness,
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  Speaker 1: from which fiery arrows of anger dart forth, seeking to
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  Speaker 1: injure the one for which the anger is felt types
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  Speaker 1: of mind. Every man has a mental world of his own.
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  Speaker 1: Every man entirely differs from another man in mode of thinking, temperament, taste, mentality,
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  Speaker 1: physical characteristics, et cetera. Physically. Also, a man differs from
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  Speaker 1: another man, although there might be slight resemblance. Observe carefully
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  Speaker 1: the nose, the ears, the lips, the eyes, the eyebrows,
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  Speaker 1: the arrangement of teeth, the shoulders, hands, fingers, toes, look, voice, gait,
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  Speaker 1: way of talking, et cetera. Of different men. You will
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  Speaker 1: find vast differences between any two persons. Even the lines
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  Speaker 1: of the palm will differ. No two leaves are alike.
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  Speaker 1: Variety is the beauty of creation. There are various types
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  Speaker 1: of mind. The Bengali type of mind is emotional and
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  Speaker 1: fit for devotion and art. The Madrasi type of mind
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  Speaker 1: is intellectual and clever in mathematics. The Punjabi type of
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  Speaker 1: mind and Maharashtra type of mind are chivalrous. Bengal has
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  Speaker 1: produced emotional saints, Lord Gorangdha or Chaidnya, Mahaprabu, Sri Ramankrishna,
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  Speaker 1: Parmahangsa Deva, et cetera. Madras has produced intellectual philosophers like
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  Speaker 1: Sri Sankara and Sri Ramanuj. Punjab has produced Guru Nanik,
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  Speaker 1: Guru Govin Singh, et cetera. The spiritual practice and path
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  Speaker 1: of yoga very according to the type of mind, temperament
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  Speaker 1: and capacity. Tastes also differ. The sight of a fish
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  Speaker 1: brings excessive joy to a Bengali. The sight of tamarind
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  Speaker 1: and chili's excites the glossopharyngial nerve of a Madrasi. The
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  Speaker 1: sight of a palmyra fruit excites the jaffna tamil of
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  Speaker 1: Ceylon and brings excessive joy. The sight of meat brings
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  Speaker 1: a peculiar joy to a meat eater. Is this not
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  Speaker 1: a mystery? That an object lies outside and saliva appears
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  Speaker 1: in the tongue at the side of it. Because you
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  Speaker 1: have this experienced daily in everyday life, you do not
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  Speaker 1: attach much importance to it. Mind is very mysterious, So
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  Speaker 1: is maya illusion too. Even an infinitely superior mind is
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  Speaker 1: yet a mind and of the same mold as any man's.
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  Speaker 1: Size of the mental body. Mind is atomic, according to
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  Speaker 1: the Nyaya school, is all pervading. According to the Raja
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  Speaker 1: Yoga school of Maharshi, potanzoli is of middling size, same
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  Speaker 1: size as that of the body. According to the Vedantic school,
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  Speaker 1: mental aura, mind has got aura. Mental aura or psychic
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  Speaker 1: our aura is illumination, brilliance or halo that emanates from
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  Speaker 1: the mind. The aura of those who have developed their
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  Speaker 1: minds is extremely effulgent. It can travel long distances and
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  Speaker 1: effect in a beneficial manner a large number of persons
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  Speaker 1: who come under its influence. The spiritual aura is more
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  Speaker 1: powerful than either the psychic or pranic vital aura. Influence
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  Speaker 1: of strong mind over weak minds. A strong mind has
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  Speaker 1: influence over weak minds. A hypnotist with a strong mind
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  Speaker 1: hypnotizes a whole bunch or circle of boys of weak minds.
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  Speaker 1: There are those among us who are much more sensitively
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  Speaker 1: organized than others. As an organism, their bodies are more
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  Speaker 1: finely and more sensitively constructed. These, generally speaking, are people
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  Speaker 1: who are always more or less affected by the mentalities
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  Speaker 1: of others with whom they come in contact, in whose
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  Speaker 1: company they are. He who has purified his mind becomes
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  Speaker 1: a center of force. All the lesser impure weak minds
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  Speaker 1: are unconsciously drawn towards the purified greater mind, because they
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  Speaker 1: derive peace, power, and strength from the greater purified mind.
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  Speaker 1: Mark the influence of a highly developed mind over a
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  Speaker 1: less developed mind. It is impossible to describe what it
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  Speaker 1: is like to be in the presence of a master
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  Speaker 1: or developed adept. To sit in his presence, though he
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  Speaker 1: hardly speaks a word, is to feel a thrilling sensation,
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  Speaker 1: so much as to feel new inspirations touching one mentally,
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  Speaker 1: it will be an extraordinary experience. If you want to
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  Speaker 1: drink water at a tap, you will have to bend
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  Speaker 1: your body. Even so, a lower mind will have to
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  Speaker 1: bend to be humble before a developed mind. If it
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  Speaker 1: longs to imbibe its virtues, the thought itself must be
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  Speaker 1: calm and unruffled. Then only you can draw inspirations. In
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  Speaker 1: such conditions, only benign influences can be thrown down into
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  Speaker 1: the lower mind from the higher. In such calm mental states,
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  Speaker 1: you can hold communion with God. Planning, angry and depressed
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  Speaker 1: moods all disturb the mind and act as stumbling blos
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  Speaker 1: to God. Realization. Mind is ever changing. Mind is nothing
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  Speaker 1: but a collection of impressions in the subconscious mind. It
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  Speaker 1: is nothing but a bundle of habits. It is nothing
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  Speaker 1: but a collection of desires arising from contact with different objects.
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  Speaker 1: It is also a collection of feelings aroused by worldly botherations.
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  Speaker 1: It is a collection of ideas gathered from different objects. Now,
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  Speaker 1: these desires ideas and feelings constantly change. Some of the
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  Speaker 1: old desires and feelings are constantly departing from their storehouse
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  Speaker 1: the mind, and new ones are replacing them. This constant
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  Speaker 1: change does not in any way interfere with the harmony
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  Speaker 1: of mental operations. Only some of the old desires, ideas,
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  Speaker 1: and feelings depart. Those that remain work in healthy cooperation
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  Speaker 1: and concord with the new arrivals. The new arrivals are
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  Speaker 1: strongly magnetist by the old ones. Both work in harmony,
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  Speaker 1: and this harmony sustains the identity of the mental existence.
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  Speaker 1: Mind is not only made daily, but always made every minute.
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  Speaker 1: It changes its colors and shape like a chameleon. It
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  Speaker 1: is very wavering and unstead mind is constantly changing. You
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  Speaker 1: are gaining new experiences daily. Your beliefs and conscience of
• 21:23
  Speaker 1: nineteen thirty two, and the faculty which judge's right from
• 21:27
  Speaker 1: wrong will change in nineteen forty two. The mind evolves
• 21:31
  Speaker 1: through experience. The world is the best teacher or guru
• 21:36
  Speaker 1: according to the state of his knowledge. Man's conscience is
• 21:39
  Speaker 1: built up and changes from time to time with the
• 21:41
  Speaker 1: correction of his views in the light of further knowledge
• 21:44
  Speaker 1: gained Subsequently conscience is one's own convictions, arrived at either
• 21:49
  Speaker 1: instinctively or by reasoning. The conscience of a child or
• 21:53
  Speaker 1: a savage is entirely different from the conscience of a
• 21:56
  Speaker 1: fully grown civilized man, and even amongst civilized men, knowledge
• 22:00
  Speaker 1: varies so much that their consciences direct different lines of conduct.
• 22:05
  Speaker 1: The conscience of a pure man considerably differs from that
• 22:08
  Speaker 1: of a restless man. The conscience of a pure man
• 22:12
  Speaker 1: is very, very clean and pure. The fourfold mind mind
• 22:17
  Speaker 1: is a term used by the followers of Vedanta to
• 22:20
  Speaker 1: include mind, intellect, the subconscious mind, and ego. When used
• 22:25
  Speaker 1: in a broad sense, it means the internal instrument. It
• 22:29
  Speaker 1: is the inner instrument as distinguished from the outer instrument,
• 22:32
  Speaker 1: or the senses through which you sense, perceive, think, and
• 22:36
  Speaker 1: reason out. Ego is derived from subtle earth element. The
• 22:41
  Speaker 1: five gross elements are derived from the subtle elements of matters.
• 22:45
  Speaker 1: The subconscious mind is derived from the subtle water element,
• 22:49
  Speaker 1: Intellect from the subtle fire element, Mind from the subtle
• 22:52
  Speaker 1: air element. Part from the subtle ether element. Mind is
• 22:56
  Speaker 1: intelligent when compared with the senses, it is its non
• 23:00
  Speaker 1: intelligent when compared with the intellect. Intellect is will and
• 23:04
  Speaker 1: intellect combined. Some put the subconscious mind under mind, ego
• 23:09
  Speaker 1: under intellect mind intellect. The subconscious mind and ego are
• 23:14
  Speaker 1: only different waves in the mind, or functional aspects of
• 23:17
  Speaker 1: the mind. The mind has all things for its objects,
• 23:21
  Speaker 1: and extends through the past, present, and future. It is
• 23:24
  Speaker 1: one only, but has various functions. You are a judge
• 23:28
  Speaker 1: when you exercise your judicial powers in the court. You
• 23:32
  Speaker 1: are a cook when you work in the kitchen. You
• 23:35
  Speaker 1: are a president of an association when you sit in
• 23:37
  Speaker 1: a chair. In that capacity, you are the same man,
• 23:41
  Speaker 1: but you function differently, and you are called by different
• 23:43
  Speaker 1: names according to those different functions. Similarly, when the mind
• 23:48
  Speaker 1: does intention, perception, will, thought, and doubt, it is called mind.
• 23:52
  Speaker 1: When it discriminates and decides, it is intellect. When it
• 23:55
  Speaker 1: self arrogates, it is ego. When it is the storehouse
• 23:58
  Speaker 1: of impressions and ceas of memory, it is the subconscious mind.
• 24:02
  Speaker 1: Also when it does concentration and immersion. Who gave coolness
• 24:06
  Speaker 1: to water, warmth to fire, motion to air? These qualities
• 24:11
  Speaker 1: are their very nature. Even so, mind has got its
• 24:15
  Speaker 1: own being of running towards objects, intellect, of determining, ego,
• 24:19
  Speaker 1: of self assertion, and self identification, the subconscious mind of
• 24:22
  Speaker 1: thinking of those objects which are identified by ego. When
• 24:26
  Speaker 1: the mind is at work, intellect and ego work simultaneously
• 24:30
  Speaker 1: along with the mind. Mind, intellect and ego work in
• 24:34
  Speaker 1: healthy cooperation. Mind makes intention perception. Intention means decide to
• 24:41
  Speaker 1: do something, and perception means again to reject it. It
• 24:45
  Speaker 1: thinks whether a certain thing is good or bad. Intellect
• 24:49
  Speaker 1: comes for determination. It is intellect which discriminates the sense objects,
• 24:54
  Speaker 1: clarity of purpose and focus determination. The essential nature of
• 24:59
  Speaker 1: mind is thought only. Mind has dual nature where it
• 25:03
  Speaker 1: oscillates between determination and doubt. So to decide and reject
• 25:07
  Speaker 1: to do something it is having the faculty of discrimination
• 25:10
  Speaker 1: when it forwards the decisions of intellect the messages from
• 25:14
  Speaker 1: intellect to the organs of action for execution. Mind selects, attends,
• 25:19
  Speaker 1: and rejects functions of mind. Sensation, thought, and volition are
• 25:25
  Speaker 1: the threefold functions of the mind. Cognition, desire, volition are
• 25:30
  Speaker 1: the three mental processes. Mind has three states, active, passive,
• 25:36
  Speaker 1: and neutral. Mind always wants variety and new sensations. It
• 25:41
  Speaker 1: is disgusted with monotony, law of association, law of continuity,
• 25:47
  Speaker 1: in law of relativity, are the three principal laws of
• 25:49
  Speaker 1: the mind. These are the characteristics of the mind. Change, activity, suppression, ideation,
• 25:56
  Speaker 1: in action, physical life, characterization, thinking, planning, feeling, knowing. Are
• 26:03
  Speaker 1: the various activities that are going on in the mind.
• 26:06
  Speaker 1: Sometimes you plan, sometimes you feel, sometimes you try to know,
• 26:13
  Speaker 1: sometimes you think seriously, sometimes you will volition. Volition brings
• 26:19
  Speaker 1: all the mental faculties into play. You must be able
• 26:23
  Speaker 1: to know by introspection what exactly is going on at
• 26:26
  Speaker 1: different times in the mind. Aspects of mind. Conscious mind
• 26:31
  Speaker 1: or objective mind, subconscious mind or subjective mind, and super
• 26:36
  Speaker 1: conscious mind are three aspects of the mind. You see, hear,
• 26:40
  Speaker 1: and read with the objective mind. Sensational mind, rational mind,
• 26:45
  Speaker 1: and intuitive mind are three aspects of mind. According to
• 26:49
  Speaker 1: another classification of Western philosophers, heart is the seat of
• 26:53
  Speaker 1: four essences vital energy, mind, ego, and outman self. According
• 26:58
  Speaker 1: to Vedanta school, the seed of mind is the heart.
• 27:02
  Speaker 1: Third eye chakra, which consists of two lotuses and which
• 27:06
  Speaker 1: is tentatively situated in the space between the two eyebrows,
• 27:09
  Speaker 1: is the seed of mind. According to the Hatha Yoga school,
• 27:13
  Speaker 1: seed of mind mind has various faculties and centers and
• 27:17
  Speaker 1: operates through corresponding physical centers in the brain. Mind, intellect,
• 27:23
  Speaker 1: and understanding are in the subtle body, but they operate
• 27:26
  Speaker 1: through corresponding centers in the physical brain. The brain is
• 27:30
  Speaker 1: not mind, as the Westerners think. Mind has its seat
• 27:34
  Speaker 1: in the physical brain. It gains experiences of this physical
• 27:38
  Speaker 1: universe through the vibrations of the brain. A king, though
• 27:42
  Speaker 1: he has complete sway over his whole territory, though the
• 27:45
  Speaker 1: whole kingdom belongs to him, has got special places for
• 27:49
  Speaker 1: his residence. He has got a splendid palace in the
• 27:52
  Speaker 1: capital and another beautiful palatial building in Masuri or Mount
• 27:56
  Speaker 1: Abu for his stay in summer. Even so, the mind,
• 28:00
  Speaker 1: and though it is all pervading throughout the body, has
• 28:02
  Speaker 1: got three places to reside in during the three states,
• 28:05
  Speaker 1: waking state, dream and sishepti. The seed of mind in
• 28:09
  Speaker 1: deep sleep is heart. In dream, the seed of the
• 28:13
  Speaker 1: mind is neck. In waking state, the seed of the
• 28:16
  Speaker 1: mind is the right eye or third eye chakra. Just
• 28:20
  Speaker 1: mark what you do in deep thinking. You hold your
• 28:23
  Speaker 1: finger in the chin, turn the neck to the right side,
• 28:26
  Speaker 1: turn the gaze towards the space between the two eyebrows,
• 28:29
  Speaker 1: and then begin to think. Seriously on the problem in hand.
• 28:33
  Speaker 1: This goes to show that the seed of the mind
• 28:35
  Speaker 1: is the third eye chakra. Mind is not oughtman self.
• 28:40
  Speaker 1: In the West, the psychologists make a serious mistake in
• 28:43
  Speaker 1: saying that consciousness is a function and attribute of the mind.
• 28:48
  Speaker 1: It is chit or oughtman's self only, that is pure
• 28:50
  Speaker 1: consciousness itself. Mind borrows its light from time to time
• 28:54
  Speaker 1: from its source oupman self, the light of lights or
• 28:57
  Speaker 1: the sun of suns, and glitters temporarily like consciousness. Like
• 29:01
  Speaker 1: the golden gilt in brass, mind borrows its light and
• 29:05
  Speaker 1: power from Brahmin Supreme cosmic spirit, the source, just as
• 29:09
  Speaker 1: the iron rod borrows its heat and effulgence from fire.
• 29:13
  Speaker 1: Mind is non intelligent, but appears to be intelligent by
• 29:16
  Speaker 1: borrowing light from Brahmin Supreme cosmic spirit, just as water
• 29:19
  Speaker 1: exposed to the sun borrows heat from the sun. Mind
• 29:23
  Speaker 1: can do only one thing at a time. It is finite.
• 29:28
  Speaker 1: It is non intelligent. It is the effect of the
• 29:31
  Speaker 1: attribute of purity. It is perishable, It is ever fluctuating.
• 29:37
  Speaker 1: It is a bundle of ideas, mental impressions, habits, impulses,
• 29:42
  Speaker 1: and emotions. It borrows light from the underlying substratum. Brahmin,
• 29:47
  Speaker 1: you can control the mind. The thinker is different from thought.
• 29:52
  Speaker 1: There is no functioning of the mind in deep sleep.
• 29:56
  Speaker 1: You always say my mind, as if mind is one
• 29:59
  Speaker 1: of your instruments, just like your walking stick or umbrella. Therefore,
• 30:03
  Speaker 1: mind is not the self shining outman's self. Even in
• 30:07
  Speaker 1: cases of delirium, or in cases where there is paralysis
• 30:10
  Speaker 1: of the mental functions, where a man loses his memory
• 30:13
  Speaker 1: and other faculties, partly or holy, he remains. The eye exists.
• 30:20
  Speaker 1: The mind seems to be as much your property and
• 30:22
  Speaker 1: outside of you as the limbs, the dress worn, or
• 30:25
  Speaker 1: the building you dwell in. Therefore, mind is different from pye.
• 30:30
  Speaker 1: Mind gropes in darkness. It forgets every moment. It is
• 30:35
  Speaker 1: changing every second. If food is withdrawn for a couple
• 30:39
  Speaker 1: of days, it cannot think properly. There is no functioning
• 30:43
  Speaker 1: of the mind during deep sleep. It is full of impurities, desires,
• 30:48
  Speaker 1: and cravings. It gets puzzled during anger, in fear, it
• 30:54
  Speaker 1: trembles in shock, it sinks. How can you take the mind? Then,
• 31:00
  Speaker 1: as the pure self, mind is an organ of sensation
• 31:04
  Speaker 1: and thought. This instrument must be under the control of
• 31:07
  Speaker 1: someone who uses it. The human soul is not the
• 31:11
  Speaker 1: director of the mind, because we see that ordinary men
• 31:14
  Speaker 1: cannot control their minds. They are simply swayed hither and
• 31:18
  Speaker 1: thither by petty attraction and repulsion, emotion and fear. Therefore,
• 31:23
  Speaker 1: there must exist some other being who is director of
• 31:26
  Speaker 1: the mind. Who is that being? He is the Lord
• 31:30
  Speaker 1: of the mind, the inner witness, or the one who
• 31:33
  Speaker 1: controls from within, the supreme soul Brahmin, the the supreme, immovable,
• 31:38
  Speaker 1: omnipresent spirit. Just as you see the tregue in front
• 31:41
  Speaker 1: of you, there must be somebody to see and know
• 31:44
  Speaker 1: what is going on in the mind of individual beings.
• 31:47
  Speaker 1: That somebody is the supreme soul. The supreme soul is Brahman,
• 31:51
  Speaker 1: supreme cosmic spirit himself. There is a tumbler in front
• 31:56
  Speaker 1: of you. It cannot see itself, and intrument aye and
• 32:01
  Speaker 1: a sea rare needed. If you say that the tumbler
• 32:04
  Speaker 1: can see itself, then there will be a feeling of opposition.
• 32:08
  Speaker 1: It is a logical absurdity. Therefore, you have to admit
• 32:12
  Speaker 1: that there is a silent witness of the mind who
• 32:14
  Speaker 1: is eternal, unchanging, eternal knower, always the knowing subject. He
• 32:20
  Speaker 1: is witnessing the motives and modifications that arise in the
• 32:23
  Speaker 1: minds of individual beings. God or the attribute full Brahmin,
• 32:27
  Speaker 1: the personal God, has full consciousness of a tribute less Brahman,
• 32:31
  Speaker 1: the shapeless, absolute, supreme God, that is his essential nature.
• 32:37
  Speaker 1: At the same time he has full cosmic consciousness. He
• 32:41
  Speaker 1: knows what is going on in every mind. Consciousness, per se,
• 32:45
  Speaker 1: or the absolute consciousness is common in all this pure
• 32:49
  Speaker 1: consciousness is one. It is the supreme consciousness. All the
• 32:54
  Speaker 1: workings of the mind, all modifications that arise in the
• 32:58
  Speaker 1: minds of all are presented to the one common consciousness,
• 33:00
  Speaker 1: which is the witness of the mental fluctuation or thought wavess.
• 33:05
  Speaker 1: Even though consciousness is one, when Rama is stung by
• 33:08
  Speaker 1: a scorpion, only Rama feels, and not his friend Krishna,
• 33:11
  Speaker 1: who is standing near him. Mind is different in every individual.
• 33:16
  Speaker 1: It is mind that limits a man who is in
• 33:19
  Speaker 1: reality identical with the Brahman or supreme soul. This identity
• 33:24
  Speaker 1: is realized when the veil of ignorance is removed. The
• 33:27
  Speaker 1: mind is an object of perception for Brahman. Aughtman's self
• 33:32
  Speaker 1: directly cognizes all the phenomena of the mind, desire, imagination, doubt, belief, disbelief, shame, intelligence, fear,
• 33:41
  Speaker 1: et cetera. He remains himself quite unattached and unaffected, like
• 33:46
  Speaker 1: the omnipresent ether, like the crystal which reflects different colored objects,
• 33:50
  Speaker 1: like the sun. Oughtman's self. The source for the mind, Mind,
• 33:56
  Speaker 1: which expands through intentions and perceptions, is generated with ram
• 34:00
  Speaker 1: as its cause. The form which the endless atman self
• 34:04
  Speaker 1: the supreme spirit assumes through intention, is mind. It first
• 34:09
  Speaker 1: turned its back to discrimination and hence entangled itself in
• 34:12
  Speaker 1: the folds of desires of objects. The underlying substratum blessings
• 34:17
  Speaker 1: of the mind. The source or basis for mind is
• 34:20
  Speaker 1: Atman's self or Brahman or absolute consciousness. The power of
• 34:24
  Speaker 1: powers who gives power to the mind. The light of lights,
• 34:27
  Speaker 1: who sheds light on the mind. The seer of seers,
• 34:30
  Speaker 1: who witnesses the motives of and movements in the mind.
• 34:33
  Speaker 1: The support of supports on which the mind rests in
• 34:35
  Speaker 1: sleep is Brahman, the absolute supreme God, willed and directed
• 34:40
  Speaker 1: by whom does the mind go towards its desired objects.
• 34:44
  Speaker 1: To that power of powers. I bow with folded hands
• 34:48
  Speaker 1: that power of powers. I am that secondless supreme being
• 34:52
  Speaker 1: who resides in the chambers of your hearts as inner
• 34:55
  Speaker 1: guide or inner ruler or controller, re silent witness, inner self?
• 34:59
  Speaker 1: Who has no beginning, middle, or end. Who is the
• 35:01
  Speaker 1: source of this world the vadest scripture, body, mind, senses,
• 35:06
  Speaker 1: and vital energy. Who is all pervading, Who is unchanging?
• 35:10
  Speaker 1: Who is one homogeneous essence? Who exists in the past, present,
• 35:14
  Speaker 1: and future? Who is self existent? Who is independent? And
• 35:17
  Speaker 1: who is self luminous? Is God or aughtman self or
• 35:20
  Speaker 1: brahmin or Spirit or consciousness or absolute truth or the
• 35:25
  Speaker 1: highest supreme being? During dream, you are splendid effulgent light.
• 35:31
  Speaker 1: Where does it come from? From atman's self? The light
• 35:35
  Speaker 1: that is present in the dream clearly indicates that atman
• 35:38
  Speaker 1: self is self luminous. God is Truth. God is Love.
• 35:44
  Speaker 1: God is light of lights. God is Peace. God is Knowledge.
• 35:50
  Speaker 1: God is the embodiment of bliss. God is existence, consciousness, bliss,
• 35:56
  Speaker 1: absolute existence, absolute knowledge, and absolute bliss. God is eternity.
• 36:02
  Speaker 1: God is immortality. God is infinity. God is imperishable supreme thing.
• 36:10
  Speaker 1: God is all pervading essence or substance. God is the
• 36:14
  Speaker 1: only precious thing. God is infinite beauty, supreme Lord is
• 36:19
  Speaker 1: a synonymous term for God. He who has the six
• 36:23
  Speaker 1: attributes wisdom, detachment, fame, divine powers, wealth and righteousness in
• 36:29
  Speaker 1: their fullest measure, is Supreme Lord. According to Veyu Purana, omniscience, satisfaction,
• 36:35
  Speaker 1: eternal knowledge, independence, constant presence of power, infinity of power.
• 36:40
  Speaker 1: These six are said to be the aspects of the
• 36:42
  Speaker 1: Great Lord. Omniscience, knowledge of all the worlds, their individual
• 36:47
  Speaker 1: beings and their actions. Supreme rulership of all, the power
• 36:51
  Speaker 1: of dispensing the fruits of all individual beings, inner control
• 36:54
  Speaker 1: of all names and forms in all senses and minds,
• 36:57
  Speaker 1: causality for the creation, preservation and destruction of all, doing
• 37:01
  Speaker 1: everything without failure of self restraint, the doing of all actions, omnipotence,
• 37:07
  Speaker 1: absolute independence are the eight attributes of God. Knowledge, desireless
• 37:12
  Speaker 1: power of control, purificatory action, truth, forgiveness, endurance, creation, the
• 37:18
  Speaker 1: knowledge of the self, and being the substratum of all activities.
• 37:22
  Speaker 1: These ten unchangeable qualities always live in the great source
• 37:25
  Speaker 1: of all good. Creation, preservation, destruction, veiling, and blessing are
• 37:31
  Speaker 1: the five kinds of action of God. God is the ruler,
• 37:35
  Speaker 1: knower of the heart, and prompter. Also he helps the
• 37:38
  Speaker 1: spiritual aspirance in a variety of ways, through dreams, the
• 37:42
  Speaker 1: inner voice, by talking through the mouths of others, in
• 37:45
  Speaker 1: daily conversations, and advice from friends. Eternal bliss, supreme peace,
• 37:51
  Speaker 1: eternal satisfaction, infinite happiness, unbroken joy can be only in God.
• 37:57
  Speaker 1: Attain this God consciousness or self fielaszation of God through
• 38:01
  Speaker 1: unique devotion to the inquiry into the nature of the
• 38:03
  Speaker 1: true Self. Absolute Brahman, this is the goal of life.
• 38:09
  Speaker 1: This is your highest duty. All other duties are secondary.
• 38:14
  Speaker 1: The essence of senses is the mind. The essence of
• 38:17
  Speaker 1: mind is intellect. The essence of intellect is ego. The
• 38:21
  Speaker 1: essence of ego is the individual being. Brahman or pure
• 38:25
  Speaker 1: consciousness is the womb or source or blessings or substratum
• 38:28
  Speaker 1: for everything. He is the witness or witness of everything
• 38:33
  Speaker 1: Outman's self is the proprietor of a big firm. This
• 38:36
  Speaker 1: mental factory. Intellect is the manager. Mind is the head clerk.
• 38:43
  Speaker 1: The head clerk has got two functions to perform. He
• 38:46
  Speaker 1: gets direct orders from the manager and he has to
• 38:49
  Speaker 1: supervise the workmen. Also, even so, the mind has got
• 38:53
  Speaker 1: two functions. It has connections with the intellect, the manager
• 38:57
  Speaker 1: and Karmea senses. The workers mind is more internal than speech.
• 39:03
  Speaker 1: Intellect is more internal than the mind. Ego is more
• 39:07
  Speaker 1: internal than intellect. The individual consciousness reflected intelligence is more
• 39:13
  Speaker 1: internal than ego. Oughtman's self or the supreme soul is
• 39:17
  Speaker 1: more internal than the individual consciousness. There is nothing internal
• 39:22
  Speaker 1: to oughtman self. It is all full. When by analyzing
• 39:27
  Speaker 1: your own mind you come face to face with something
• 39:30
  Speaker 1: which is never destroyed, something which is by its own
• 39:33
  Speaker 1: nature eternally pure, perfect self, luminous and unchanging, you will
• 39:37
  Speaker 1: no longer be miserable, no more unhappy. One essence only exists.
• 39:43
  Speaker 1: It is one without a second. It is infinite, spotless,
• 39:47
  Speaker 1: ever pure and complete. Meditate upon it without fluctuation of mind,
• 39:52
  Speaker 1: and free yourself from all pains with true calmness of mind.
• 39:56
  Speaker 1: Being quite unreal, Ego will perish through efforts proof for
• 40:01
  Speaker 1: the existence of mind. What is the nature of the
• 40:04
  Speaker 1: atmans self or Brahmin the absolute supreme God. It is existence, consciousness, bliss.
• 40:11
  Speaker 1: Aughtman's self is all pervading. Then what is it that
• 40:15
  Speaker 1: limits the individual being's vision? It is only mind. This
• 40:20
  Speaker 1: fact proves the existence of an internal instrument the mind.
• 40:24
  Speaker 1: In the commentary on the Brhadaranayaka, Sri Sanchoric gives two
• 40:28
  Speaker 1: proofs of the existence of mind. One is that it
• 40:32
  Speaker 1: is mind which renders all knowledge through senses possible. It
• 40:36
  Speaker 1: is called the yoga of understanding the nature of all actions.
• 40:40
  Speaker 1: Sense knowledge is the product of the connection between the
• 40:43
  Speaker 1: mind and the sensory organs. That is why there is
• 40:47
  Speaker 1: no simultaneity of the knowledge of the impressions received through
• 40:50
  Speaker 1: the various sensory organs. People say, my mind was elsewhere,
• 40:55
  Speaker 1: I did not see that. The impossibility of this simultaneity
• 41:00
  Speaker 1: of knowledge through various sensory organs is an indication of
• 41:03
  Speaker 1: the existence of the mind. The soul is a constant
• 41:07
  Speaker 1: factor between the oughtman's self and the organs of senses.
• 41:11
  Speaker 1: A connecting link is necessary. We have to acknowledge the
• 41:15
  Speaker 1: existence of an internal organ mind through whose attention and
• 41:18
  Speaker 1: non attention perception takes place. If we do not admit
• 41:22
  Speaker 1: the internal organ, there would result either perpetual perception or
• 41:26
  Speaker 1: perpetual non perception of former. When there is a conjunction
• 41:29
  Speaker 1: of oughtman self, the sense, and the object, the three
• 41:32
  Speaker 1: constituting the instruments of perception. If on the conjunction of
• 41:36
  Speaker 1: these three causes, the effect did not follow, there would
• 41:40
  Speaker 1: take place perpetual non perception. But neither is the case.
• 41:45
  Speaker 1: We have therefore to acknowledge the existence of an internal
• 41:49
  Speaker 1: organ on whose attention and non attention, perception and non
• 41:52
  Speaker 1: perception take place. This is the argument for the existence
• 41:56
  Speaker 1: of mind. The other proof is the capacity for judgment
• 42:00
  Speaker 1: which we possess. Somebody whom we cannot see touches us,
• 42:04
  Speaker 1: and we infer the person. Now mere touch cannot make
• 42:08
  Speaker 1: us aware of this fact. The faculty by which we
• 42:12
  Speaker 1: make such an inference as mind special knowledge that differentiates
• 42:17
  Speaker 1: man from animal. An animal is not able to know itself.
• 42:22
  Speaker 1: It has only physical consciousness. It has no self consciousness.
• 42:27
  Speaker 1: An animal feels the discomfort and pain. It is not
• 42:31
  Speaker 1: able to analyze its own mental states. A man not
• 42:35
  Speaker 1: only knows, but he knows that he knows. This is
• 42:39
  Speaker 1: either mental consciousness or self consciousness. The man not only
• 42:43
  Speaker 1: feels or senses things, but he has words to express
• 42:47
  Speaker 1: his feelings and sensations. He can vividly describe his feelings.
• 42:53
  Speaker 1: He may think of himself as experiencing them. He can
• 42:56
  Speaker 1: separate himself from the sensation of feeling. He is able
• 43:00
  Speaker 1: to think, I feel, I hear, I see, I smell,
• 43:04
  Speaker 1: I taste, I desire, I act, I enjoy. I know
• 43:09
  Speaker 1: this book. I know also that I know this book.
• 43:13
  Speaker 1: This is self consciousness peculiar to human beings. Only in
• 43:17
  Speaker 1: the police station, the chapersi pian strikes ten at the gate.
• 43:23
  Speaker 1: The sound vibrates and passes into the ears of men
• 43:26
  Speaker 1: and animals. The animals also hear ten times the beating,
• 43:31
  Speaker 1: but the man counts them and knows through his intellect.
• 43:34
  Speaker 1: Now it is ten o'clock. He has got this special knowledge,
• 43:38
  Speaker 1: whereas animals have got ordinary knowledge. It is this special
• 43:42
  Speaker 1: knowledge that differentiates a man from an animal. Food, sleep, fear,
• 43:47
  Speaker 1: and copulation are common to both. Through this special knowledge,
• 43:51
  Speaker 1: he knows right from wrong, good from bad, what to
• 43:54
  Speaker 1: do and what not to do. The four sources of
• 43:58
  Speaker 1: knowledge in inspiration, revelation, insight, intuition, ecstasy, divine sight, and
• 44:05
  Speaker 1: supreme bliss state are the seven planes of knowledge. There
• 44:09
  Speaker 1: are four sources of knowledge instinct, reason, intuition, and superintuition
• 44:14
  Speaker 1: or brahmaj nana the knowledge of the absolute Supreme God.
• 44:18
  Speaker 1: Instinct when an ant crawls in your right arm, the
• 44:22
  Speaker 1: left arm automatically moves towards the right arm to drive
• 44:25
  Speaker 1: away the ant. The mind does not reason there. When
• 44:30
  Speaker 1: you see a scorpion in front of your leg, you
• 44:32
  Speaker 1: withdraw your leg automatically. This is termed instinctive or automatic movement.
• 44:38
  Speaker 1: As you cross a street, how instinctively you move your
• 44:41
  Speaker 1: body to save yourself from the cars. There is no
• 44:44
  Speaker 1: thought wave in such mechanical movement. Instinct is found in
• 44:49
  Speaker 1: animals and birds. In birds, the ego does not interfere
• 44:53
  Speaker 1: with the free, divine flow and divine play. Hence the
• 44:57
  Speaker 1: work done by them through their instincts is more perfe
• 45:00
  Speaker 1: that done by human beings. Have you not noticed the
• 45:03
  Speaker 1: excellent work done by birds in their building of wonderful nests.
• 45:08
  Speaker 1: Reason Reason is higher than instinct and is found only
• 45:12
  Speaker 1: in human beings. It collects facts, generalizes reasons out from
• 45:17
  Speaker 1: cause to effect, from effect to cause a priori in
• 45:20
  Speaker 1: imposteriory methods of reasoning, from premises to conclusions, from propositions
• 45:25
  Speaker 1: to proofs. It concludes, decides, and comes to judgment. It
• 45:31
  Speaker 1: takes you safely to the door of intuition and leaves
• 45:33
  Speaker 1: you there. Belief, reasoning, knowledge, and faith are the four
• 45:38
  Speaker 1: important psychic processes. First, you have belief in a doctor.
• 45:43
  Speaker 1: You go to him for diagnosis and treatment. He makes
• 45:47
  Speaker 1: a thorough examination and then prescribes certain medicines. You take them.
• 45:53
  Speaker 1: You reason out such and such is the disease. The
• 45:56
  Speaker 1: doctor has given me iron and iodide. Iron will improve
• 46:00
  Speaker 1: my blood. The iodide will stimulate the lymphatics and absorb
• 46:05
  Speaker 1: the exudation and growth in the liver, so I should
• 46:08
  Speaker 1: take it. Then the disease is cured by a course
• 46:12
  Speaker 1: of these drugs in a month. Then you get knowledge
• 46:16
  Speaker 1: of and perfect faith in the efficacy of the medicine
• 46:18
  Speaker 1: and the proficiency of the doctor. Then you recommend to
• 46:22
  Speaker 1: your friends this doctor and his drugs. Intuition intuition is
• 46:27
  Speaker 1: spiritual experience. Knowledge through functioning of causal body is intuition.
• 46:34
  Speaker 1: Shre Orrobindo calls it supermind or super mental consciousness. There
• 46:39
  Speaker 1: is direct perception of truth or immediate knowledge through deep meditation.
• 46:44
  Speaker 1: You know things by a flash. Professor Bergsen preached about
• 46:48
  Speaker 1: intuition in France to make the people understand that there
• 46:51
  Speaker 1: is another higher source of knowledge than intellect. In intuition,
• 46:56
  Speaker 1: there is no reasoning process at all. It is Pretiekshaw.
• 47:00
  Speaker 1: Intuition transcends reason but does not contradict it. Intellect takes
• 47:05
  Speaker 1: a man to the door of intuition and returns back.
• 47:09
  Speaker 1: Intuition is divine perception. It is iye of wisdom. Spiritual
• 47:15
  Speaker 1: flashes and glimpses of truth come through intuition. Inspiration, revelation,
• 47:21
  Speaker 1: spiritual insight come through intuition at much nana, at much
• 47:26
  Speaker 1: nana or self. Knowledge is above intuition. It transcends the
• 47:31
  Speaker 1: causal body. It is the highest form of knowledge. It
• 47:36
  Speaker 1: is the only reality. Chapter two. Mind and body. Body
• 47:41
  Speaker 1: the mold for mind's enjoyment. The body, with its organs,
• 47:45
  Speaker 1: is no other than the mind. The physical body is
• 47:49
  Speaker 1: the outward manifestation of the mind. Mind is the subtle
• 47:53
  Speaker 1: form of this physical body. The mind contemplating upon the
• 47:57
  Speaker 1: body becomes the body itself, and then and is afflicted
• 48:01
  Speaker 1: by it. All the bodies have their seat in the mind.
• 48:05
  Speaker 1: Only should the mind be paralyzed, then the body will
• 48:08
  Speaker 1: not evince our intelligence. Without water can a garden exist.
• 48:14
  Speaker 1: It is the mind which transacts all business and is
• 48:17
  Speaker 1: the highest of the bodies. Mental actions are the real actions.
• 48:22
  Speaker 1: The mind performs all actions very speedily, into the subtle
• 48:26
  Speaker 1: body influctuates thereby, But the gross body knows not anything
• 48:31
  Speaker 1: and is inert. Even should this gross body be dissolved,
• 48:35
  Speaker 1: the mind will assume fresh bodies to its liking very quickly.
• 48:39
  Speaker 1: This physical body is the mold, as it were, made
• 48:42
  Speaker 1: by the mind for its own enjoyment, for its outpouring
• 48:45
  Speaker 1: of its energy, and thereby gaining different experiences of this
• 48:48
  Speaker 1: world through the five avenues or channels of knowledge, the
• 48:51
  Speaker 1: five knowledge senses, organs of knowledge or perception. Thoughts make
• 48:56
  Speaker 1: the body. The actions of the mind alone are in
• 49:00
  Speaker 1: indeed actions not so much those of the body. The
• 49:04
  Speaker 1: body is really our thoughts, moods, convictions, and emotions, objectivized
• 49:09
  Speaker 1: made visible to the naked eyes. It is a point
• 49:12
  Speaker 1: worthy to note with care that every cell in the
• 49:14
  Speaker 1: body suffers or grows receives a life impulse or a
• 49:18
  Speaker 1: death impulse from every thought that enters the mind. For
• 49:21
  Speaker 1: you tend to grow into the image of that which
• 49:23
  Speaker 1: you think about most. When the mind is turned to
• 49:26
  Speaker 1: a particular thought and dwells on it, a definite vibration
• 49:29
  Speaker 1: of matter is set up, and often more of this
• 49:31
  Speaker 1: vibration is caused. The more does it tend to repeat itself,
• 49:35
  Speaker 1: to become a habit, to become automatic. The body follows
• 49:39
  Speaker 1: the mind and imitates its changes. If you concentrate your thought,
• 49:43
  Speaker 1: the eyes become fixed. Every change in thought makes a
• 49:47
  Speaker 1: vibration in your mental body. In this when transmitted to
• 49:50
  Speaker 1: the physical body, causes activity in the nervous matter of
• 49:54
  Speaker 1: your brain. This activity in the nervous cells causes many
• 49:58
  Speaker 1: electrical and chemical changes inf them. It is thought activity
• 50:02
  Speaker 1: which causes these changes. Face an index of mind. Mind
• 50:08
  Speaker 1: is the subtle form of this physical body. The physical
• 50:12
  Speaker 1: body is the outward manifestation of the mind. So when
• 50:16
  Speaker 1: the mind is rough, the body is rough too. As
• 50:19
  Speaker 1: a man of rough appearance generally cannot invoke love and
• 50:23
  Speaker 1: mercy of others, so a rough minded man cannot invoke
• 50:26
  Speaker 1: love and mercy of anybody. Mind very conspicuously reflects on
• 50:30
  Speaker 1: the face its various states, which a man of intelligence
• 50:33
  Speaker 1: can very easily read. Face is an index of the mind,
• 50:38
  Speaker 1: just as the tongue is an index of the stomach.
• 50:41
  Speaker 1: The body follows the mind. If the mind thinks of
• 50:44
  Speaker 1: falling from a height, the body prepares itself immediately and
• 50:48
  Speaker 1: shows external signs fear, anxiety, grief, cheerfulness, hilarity, anger, all
• 50:55
  Speaker 1: produce their various impressions on the face. The eyes, which
• 50:59
  Speaker 1: represent the word windows of the soul, bespeak of the
• 51:01
  Speaker 1: condition and state of the mind. There is a telegraphic
• 51:05
  Speaker 1: instrument in the eyes to transmit the messages or thoughts
• 51:08
  Speaker 1: of treachery, cunningness, fraud, pure love, compassion, devotion, depression, gloom, hatred, cheerfulness, peace, harmony, health, power, strength,
• 51:19
  Speaker 1: and beauty. If you have the faculty to read the
• 51:22
  Speaker 1: eyes of others, you can read the mind at once.
• 51:26
  Speaker 1: You can read the uppermost thought where dominant thought of
• 51:28
  Speaker 1: a man, if you are careful to mark the signs
• 51:31
  Speaker 1: in his face, conversation, and behavior. It needs a little pluck, acumen, training, intelligence,
• 51:38
  Speaker 1: and experience. Your thoughts, sentiments, modes, and emotions produce their
• 51:43
  Speaker 1: strong impressions on the face. The face is like an
• 51:47
  Speaker 1: advertisement board, wherein is advertised what is going on inside
• 51:50
  Speaker 1: the mind. In face, you can hardly hide your thoughts.
• 51:55
  Speaker 1: You may foolishly think that you have kept up your
• 51:57
  Speaker 1: thoughts in secret. Thoughts of lust, greed, jealousy, anger, revenge, hatred,
• 52:04
  Speaker 1: et cetera at once produce their deep impressions on your face.
• 52:09
  Speaker 1: The face is a faithful recorder and a sensitive registering
• 52:12
  Speaker 1: apparatus to register and record all the thoughts that are
• 52:15
  Speaker 1: running in your mind. The face is a polished mirror
• 52:18
  Speaker 1: to indicate the nature of the mind and its contents
• 52:21
  Speaker 1: at a particular time. He who thinks that he can
• 52:24
  Speaker 1: hide his thoughts is a dunce of the first water.
• 52:28
  Speaker 1: His position is like that of the ostrich, which, when
• 52:31
  Speaker 1: chased by the hunters, hides its head underneath the sand
• 52:34
  Speaker 1: and imagines that it cannot be seen by anyone. Your
• 52:37
  Speaker 1: face is like a gramophone record or plate. Whatever you
• 52:41
  Speaker 1: think is at once written on your face. Every vicious
• 52:45
  Speaker 1: thought serves as a chisel or needle to write down
• 52:48
  Speaker 1: the thoughts on your countenance. Your faces are covered with
• 52:51
  Speaker 1: the scars and wounds which are made by the vicious
• 52:54
  Speaker 1: thoughts of hatred, anger, lust, jealousy, revenge, et cetera. From
• 52:59
  Speaker 1: the nature of the scar in your face, I can
• 53:02
  Speaker 1: at once read your state of mind. I can at
• 53:05
  Speaker 1: once diagnose your disease of the mind. Mutual influence between
• 53:09
  Speaker 1: mind and body. The mind is intimately connected with the body.
• 53:14
  Speaker 1: The mind acts upon the body, and the body reacts
• 53:17
  Speaker 1: upon the mind. Mind has influence over the body. A
• 53:22
  Speaker 1: pure healthy mind means a healthy body. Grief in the
• 53:26
  Speaker 1: mind weakens the body. Body influences the mind also in
• 53:30
  Speaker 1: its turn. If the body is strong and healthy, the
• 53:34
  Speaker 1: mind also becomes healthy and strong. If the body is sick,
• 53:39
  Speaker 1: the mind also becomes sick. A pain in the stomach
• 53:43
  Speaker 1: causes depression in the mind. Bad thoughts the primary cause
• 53:47
  Speaker 1: of disease. The primary cause of diseases which afflict the
• 53:51
  Speaker 1: body is bad thoughts. Whatever you hold in your mind
• 53:55
  Speaker 1: will be produced in a physical body. Any ill feeling
• 53:59
  Speaker 1: or bitterness towards another person will at once affect the
• 54:02
  Speaker 1: body and produce some kind of disease in the body.
• 54:05
  Speaker 1: Intense passion, hatred, long standing, bitter, jealousy, corroding anxiety. Fits
• 54:11
  Speaker 1: of hot temper actually destroy the cells of the body
• 54:13
  Speaker 1: in induce disease of the heart, liver, kidneys, spleen, and stomach.
• 54:19
  Speaker 1: Violent fits of hot temper do serious damage to the
• 54:21
  Speaker 1: brain cells, throw poisonous chemical products into the blood, produce
• 54:26
  Speaker 1: general shock and depression, and suppress the secretion of gastric juice,
• 54:30
  Speaker 1: bile and other digestive juices in the alimentary canal. Drain
• 54:33
  Speaker 1: away your energy vitality induce premature old age and shortened life.
• 54:39
  Speaker 1: When the mind is agitated, then this body also is agitated.
• 54:44
  Speaker 1: Wherever the body goes, the mind follows. When both the
• 54:48
  Speaker 1: body and mind are agitated, the vital energy flows in
• 54:52
  Speaker 1: a wrong direction. Instead of pervading the whole body steadily
• 54:56
  Speaker 1: in equally, it will vibrate at an unequal rate, unrhythmically.
• 55:00
  Speaker 1: Then the food is not digested properly. Diseases originate. If
• 55:06
  Speaker 1: the primary cause is removed, then all diseases will disappear.
• 55:11
  Speaker 1: The pains that afflict the physical body are called secondary diseases,
• 55:15
  Speaker 1: whilst the desires that affect the mind are termed mental
• 55:18
  Speaker 1: or primary diseases. If bad thoughts are destroyed, all bodily
• 55:23
  Speaker 1: diseases will vanish. Purity of mind means healthy body. Therefore,
• 55:29
  Speaker 1: be careful in your thinking in the selection of your thoughts.
• 55:33
  Speaker 1: Always entertain noble, sublime, loving, and kind thoughts. You will
• 55:38
  Speaker 1: have harmony, health, and beauty. A lamentable practice. It is lamentable, indeed,
• 55:45
  Speaker 1: to note that most of the doctors in the world,
• 55:47
  Speaker 1: particularly the allopaths, do more harm than good to their patients.
• 55:52
  Speaker 1: They exaggerate the nature of the disease to their patients.
• 55:56
  Speaker 1: They fill their minds with imaginary fears of all sorts.
• 56:00
  Speaker 1: They do not know the power of suggestions and their
• 56:03
  Speaker 1: influences on the minds of their patients. As greed is
• 56:07
  Speaker 1: ingrained in their minds, as the desire to become rich
• 56:10
  Speaker 1: is deep rooted in their minds, they try their level
• 56:13
  Speaker 1: best to extract from their patients as much money as
• 56:16
  Speaker 1: they can. If they say to their patients, this disease
• 56:19
  Speaker 1: is nothing. I will make you all right within a
• 56:22
  Speaker 1: couple of hours. Who is going to pay them amply?
• 56:26
  Speaker 1: They give wrong suggestions to their patients. This is a
• 56:29
  Speaker 1: terrible disease. This is an incurable disease, a dangerous poison,
• 56:35
  Speaker 1: A dangerous microbe is lurking in your lungs. The poor
• 56:39
  Speaker 1: patients spends sleepless nights on account of imaginary fear, on
• 56:42
  Speaker 1: account of wrong suggestion given by the doctor. Every moment
• 56:46
  Speaker 1: he thinks I may die at any moment. The doctor
• 56:50
  Speaker 1: has said that my disease is dangerous and incurable, he
• 56:54
  Speaker 1: drags a cheerless existence. The worry and anxiety and fear
• 56:59
  Speaker 1: destroy millions of red blood corpusals daily. The doctor gives
• 57:03
  Speaker 1: the wrong suggestions to glorify his skill dexterity in the profession.
• 57:07
  Speaker 1: Also the root of all evils. The erroneous imagination that
• 57:13
  Speaker 1: you are the body is the root of all evils.
• 57:16
  Speaker 1: Through wrong thinking, you identify yourself with the body. False
• 57:20
  Speaker 1: identification with the body arises you are attached to the body.
• 57:26
  Speaker 1: This is pride. Then mind ness arises you identify yourself
• 57:32
  Speaker 1: with your wife, children, house, et cetera. It is identification
• 57:36
  Speaker 1: or attachment that brings about bondage, misery, and pain. You
• 57:41
  Speaker 1: never wept when millions of Germans died in the war.
• 57:45
  Speaker 1: Why because there was no identification and attachment. But you
• 57:50
  Speaker 1: weep profusely when your son dies on account of attachment.
• 57:55
  Speaker 1: The word might produces wonderful influence in the mind. Note
• 57:59
  Speaker 1: the difference and effects produced in the mind when you
• 58:01
  Speaker 1: hear the two sentences horse is dead and my horse
• 58:05
  Speaker 1: is dead. Pain is in mind only. Pain is evident
• 58:10
  Speaker 1: so long as you connect yourself with the mind. There
• 58:13
  Speaker 1: is no pain in sleep. If there is an inflammatory
• 58:17
  Speaker 1: swelling on your back with throbbing pain, you do not
• 58:19
  Speaker 1: experience any pain at night when you are asleep. Only
• 58:23
  Speaker 1: when the mind is connected with the diseased part through
• 58:26
  Speaker 1: nerves and thinking, you begin to experience pain. There is
• 58:30
  Speaker 1: no pain when the mind is disconnected from the body
• 58:32
  Speaker 1: by the administration of chloroform. During moments of great joy,
• 58:37
  Speaker 1: the severe pain entirely ceases as the mind is taken
• 58:41
  Speaker 1: away from the body, from the seat of the pain.
• 58:44
  Speaker 1: If you can consciously withdraw the mind from the diseased
• 58:46
  Speaker 1: part by concentrating it on God or any other attractive object,
• 58:50
  Speaker 1: you will not experience any pain even when you are
• 58:53
  Speaker 1: wide awake. If you have a powerful will and strong
• 58:56
  Speaker 1: power of endurance, then also you will not experience any pain.
• 59:01
  Speaker 1: By constant thinking of any trouble or disease, you only
• 59:04
  Speaker 1: augment your pain in suffering. Pain is in mind. Autman's
• 59:09
  Speaker 1: self or spirit is full of bliss, conquer the mind
• 59:13
  Speaker 1: to control the body. With the majority of mankind, the
• 59:17
  Speaker 1: mind is greatly under the control of the body. Their
• 59:21
  Speaker 1: minds being very little developed, they live on the physical
• 59:24
  Speaker 1: body mostly develop the intellect and through the intellect, control
• 59:29
  Speaker 1: the mind. The intellect is developed by abstract thinking and reasoning,
• 59:34
  Speaker 1: by systematic meditation, constant thinking of Brahm and supreme cosmic spirit,
• 59:39
  Speaker 1: study of the revelations Yogo Assisha, and Brahmasutras. The intellect
• 59:44
  Speaker 1: is the witness mind. It is the intellect, intuition, knowledge,
• 59:48
  Speaker 1: and wisdom. When you have controlled the mind, you have
• 59:52
  Speaker 1: perfect control over the body. The body is only a
• 59:55
  Speaker 1: shadow of the mind. It is the mold prepared by
• 59:59
  Speaker 1: the mind for its expression. The body becomes your slave
• 1:00:03
  Speaker 1: when you have conquered the mind. Chapter three, Mind Prana
• 1:00:07
  Speaker 1: and Kundalini. Prana vital energy the outer code of mind.
• 1:00:13
  Speaker 1: There are two principal essences in the universe, mind and
• 1:00:16
  Speaker 1: Prona vital energy. Wherever there is prona vital energy, there
• 1:00:21
  Speaker 1: is mind. Also, even in the external movement of breath
• 1:00:24
  Speaker 1: beyond the nose, the mind is mixed with the external breath.
• 1:00:28
  Speaker 1: Prona vital energy is the outer overcoat for the mind.
• 1:00:33
  Speaker 1: Prona vital energy digests the food, turns it into kyle
• 1:00:36
  Speaker 1: and blood, and sends it to the brain and mind.
• 1:00:39
  Speaker 1: The mind is then able to think and do the
• 1:00:41
  Speaker 1: inquiry into Brahmin, the supreme cosmic spirit. The life of
• 1:00:45
  Speaker 1: the mind is kept up through the vibration of the
• 1:00:48
  Speaker 1: subtle psychic Prona vital energy, which gives rise to the
• 1:00:51
  Speaker 1: formation of thought. Prona vital energy is gross. Mind is
• 1:00:56
  Speaker 1: subtle Mind is formed out of the conglomerate essence of
• 1:01:00
  Speaker 1: the five subtle elements, whereas prana vital energy is formed
• 1:01:05
  Speaker 1: out of the sum total of the restless essence of
• 1:01:07
  Speaker 1: the five subtle elements. That is the reason why mind
• 1:01:11
  Speaker 1: is more subtle than the prona vital energy the vital sheath.
• 1:01:15
  Speaker 1: The vital force of breath is more subtle than the
• 1:01:18
  Speaker 1: physical body. It overlaps the physical body and is more
• 1:01:22
  Speaker 1: extensive than it. The mental sheath is more subtle than
• 1:01:25
  Speaker 1: vital sheath and more extensive than the vital sheath. You
• 1:01:29
  Speaker 1: have to touch the body of another man to have
• 1:01:32
  Speaker 1: a physical influence over him, whereas you can stand at
• 1:01:35
  Speaker 1: a distance and by mere passes you can impart your
• 1:01:38
  Speaker 1: prona vital energy to him. Because prana vital energy is
• 1:01:42
  Speaker 1: more subtle than the body. You can influence a man
• 1:01:46
  Speaker 1: mentally thought, even though he lives a thousand miles away
• 1:01:48
  Speaker 1: from you, because mental force is more subtle than prana
• 1:01:52
  Speaker 1: vital energy. Inter dependence of mind and prona vital energy.
• 1:01:57
  Speaker 1: Prona vital energy and mind stand to one another in
• 1:02:00
  Speaker 1: the relationship of the supporter and the supported. Both these
• 1:02:04
  Speaker 1: are only like the flower and its odour or a
• 1:02:06
  Speaker 1: sessimum seed and the oil in it. If either of
• 1:02:10
  Speaker 1: them is slain, then the other also will cease to exist.
• 1:02:14
  Speaker 1: If the mind and prona vital energy cease to exist,
• 1:02:17
  Speaker 1: then thoughts will not arise at all. The destruction of
• 1:02:21
  Speaker 1: both will confer liberation on all. One pointedness and controlled
• 1:02:25
  Speaker 1: state are two states of the mind. Free moving and
• 1:02:29
  Speaker 1: suppressed state are two states of the prona vital energy.
• 1:02:33
  Speaker 1: When the mind becomes one pointed, the moving state of
• 1:02:36
  Speaker 1: the prona vital energy comes by itself. If the mind
• 1:02:40
  Speaker 1: is purified with true purity, the prona vital energy will
• 1:02:43
  Speaker 1: be distributed freely throughout the body. The food will be
• 1:02:47
  Speaker 1: digested thoroughly. Mind vital energy and semen, Mind, prona vital energy,
• 1:02:54
  Speaker 1: and various semen are under one connection. If you can
• 1:02:58
  Speaker 1: control any one of these three, the other two are
• 1:03:01
  Speaker 1: controlled by themselves quite easily. Hatha yogans try to control
• 1:03:06
  Speaker 1: the prana vital energy. Raja yogans try to control the mind.
• 1:03:11
  Speaker 1: Jnana Yogans start their spiritual practice with intellect and will
• 1:03:16
  Speaker 1: benefits of practice of breath control by prniama the control
• 1:03:21
  Speaker 1: of prana or restraint of breath You can also increase
• 1:03:24
  Speaker 1: the mental energy and develop thought control and thought culture.
• 1:03:28
  Speaker 1: This will help concentration and meditation. This will make the
• 1:03:32
  Speaker 1: mind steady. This will remove passion and inertia. This will
• 1:03:37
  Speaker 1: burn the draws in the mind. By practice of breath control,
• 1:03:41
  Speaker 1: the mind gradually moves from the gross to the subtle.
• 1:03:45
  Speaker 1: It therefore exercises a wholesome check upon sexual irritation. When
• 1:03:50
  Speaker 1: some evil thought disturbs your mind, at once take to
• 1:03:53
  Speaker 1: lotus seat or seated yoga posture and do the practice
• 1:03:57
  Speaker 1: of breath control. The thought will leave you in memediately
• 1:04:01
  Speaker 1: the superiority of prana vital energy over mind. The sight
• 1:04:06
  Speaker 1: is more internal than speech, as the sight generally informs
• 1:04:09
  Speaker 1: without contradiction. Similarly, the hearing than the sight, as the
• 1:04:14
  Speaker 1: eye may convey false impressions e g. The mother of
• 1:04:17
  Speaker 1: pearl as silver, but the ear never hears a non
• 1:04:20
  Speaker 1: existing sound. Similarly, the ear only exercises its functions with
• 1:04:25
  Speaker 1: the aid of the mind's attention. And similarly, the mind
• 1:04:28
  Speaker 1: depends on the prana vital energy or life. Prana vital
• 1:04:33
  Speaker 1: energy is therefore brahmin the innermost of all. Forsooth mind
• 1:04:38
  Speaker 1: departed from the body, it returned after a year's absence
• 1:04:42
  Speaker 1: and inquired of the organs, how did you survive my separation?
• 1:04:46
  Speaker 1: In the same way, replied the organs in which an
• 1:04:49
  Speaker 1: infant not possessing the power of reflection, breathes through the
• 1:04:53
  Speaker 1: agency of his respiratory organs, speaks through the organ of speech,
• 1:04:56
  Speaker 1: sees by his eyes, hears by his ears. Mind resumed
• 1:05:01
  Speaker 1: its place. Then did mind say, unto prana, the quality
• 1:05:05
  Speaker 1: of containing all which belonged to me is due to thee.
• 1:05:09
  Speaker 1: The function of mind belongs to Prana. Vital energy from
• 1:05:12
  Speaker 1: Prana or life proceed all. This parable illustrates the superiority
• 1:05:18
  Speaker 1: of life Prana over mind and other organs. In reality,
• 1:05:23
  Speaker 1: there was no dispute of any kind Mind in Cundellini. Cundellini,
• 1:05:28
  Speaker 1: the serpent like coiled power that lies dormant with three
• 1:05:31
  Speaker 1: coils with the face downwards in the root chakra the
• 1:05:34
  Speaker 1: basal lotus at the end of the spinal column is
• 1:05:37
  Speaker 1: connected with prana. Vital energy in Prana is connected with
• 1:05:40
  Speaker 1: the mind. Even of a dantin student of the path
• 1:05:44
  Speaker 1: of knowledge can get steadiness in knowledge super conscious state
• 1:05:47
  Speaker 1: only through the awakening of Kundelini coiled power no super
• 1:05:52
  Speaker 1: conscious state or deep meditative absorption is possible without the
• 1:05:55
  Speaker 1: awakening of this primordial energy. Whether it is in raja,
• 1:05:59
  Speaker 1: restlessness yoga, boti, devotion yoga, or knowledge yoga. Kundalini power
• 1:06:04
  Speaker 1: can only be aroused when the mind is actually free
• 1:06:07
  Speaker 1: from passions and desires. Awakening the inner force, the path
• 1:06:11
  Speaker 1: of fire and light, or the horse gesture, the act
• 1:06:14
  Speaker 1: of contracting and expanding the anis, beating and teaching all
• 1:06:18
  Speaker 1: help in awakening the Kundalini power. The great piercing helps
• 1:06:22
  Speaker 1: in taking the Kundalini power higher up. When the Kundalini
• 1:06:26
  Speaker 1: power is awakened, the mind enters along with prana vital
• 1:06:30
  Speaker 1: energy and individual soul. The sushumna, astral tubes and all
• 1:06:34
  Speaker 1: perceptions are in the mental space. After Kundalini power is awakened,
• 1:06:39
  Speaker 1: prona vital energy passes upwards through sushumna or divine channel
• 1:06:43
  Speaker 1: within the spinal cord. Along with mind and fire. The
• 1:06:47
  Speaker 1: yogan is freed from physical consciousness. You are shut out
• 1:06:52
  Speaker 1: from the external objective world. As soon as Kundalini power
• 1:06:56
  Speaker 1: is awakened for the first time, a jogan gets these
• 1:06:59
  Speaker 1: six kinds of experiences, which last for a short time
• 1:07:02
  Speaker 1: spiritual bliss, tremor of various parts of the body rising
• 1:07:06
  Speaker 1: above the ground from his posture intoxication divine, the body
• 1:07:09
  Speaker 1: moves in a circle, sleep and fainting. After awakening the
• 1:07:14
  Speaker 1: Kundelini power, you will have to take it up to
• 1:07:16
  Speaker 1: crown chakra in the top of the head. When this
• 1:07:19
  Speaker 1: Kundalini power moves from chakra to chakra, layer after layer
• 1:07:24
  Speaker 1: of the mind opens up, the yogan experiences different kinds
• 1:07:28
  Speaker 1: of bliss. At each new center. He gets different experiences
• 1:07:32
  Speaker 1: also as well as different powers. He gets control over
• 1:07:36
  Speaker 1: the five elements. He perceives the universe in its subtle
• 1:07:40
  Speaker 1: or causal form. He gets full knowledge of the types
• 1:07:43
  Speaker 1: of various kinds of the causal plane. When Kundalini power
• 1:07:48
  Speaker 1: reaches the crown chakra, you are in the knowledge space.
• 1:07:52
  Speaker 1: Chapter four. Mind and Food. When the food is pure,
• 1:07:56
  Speaker 1: the whole nature becomes pure. When the nature becomes pure,
• 1:07:59
  Speaker 1: the memory becomes firm. And when a man is in
• 1:08:02
  Speaker 1: possession of a firm memory, all the ties are severed.
• 1:08:06
  Speaker 1: Mind is made of food. Mind is manufactured out of
• 1:08:10
  Speaker 1: the food that we take. Subtlest part of food reaches
• 1:08:13
  Speaker 1: upward to the heart and thence entering the arteries called
• 1:08:16
  Speaker 1: the haida, and thereby bringing into existence the aggregate of
• 1:08:19
  Speaker 1: the organs of speech and being changed into the form
• 1:08:22
  Speaker 1: of the mind. It increases the mind, and thus the
• 1:08:26
  Speaker 1: mind being increased by food is material and not eternal,
• 1:08:30
  Speaker 1: as held by the distinction. The Upanishatic philosophers believe that
• 1:08:35
  Speaker 1: the mind depends upon the food for its formation. The
• 1:08:38
  Speaker 1: food that we take is transformed in three different ways.
• 1:08:42
  Speaker 1: The gross or the heaviest part of it becomes the excrement,
• 1:08:45
  Speaker 1: that of medium density is transformed into flesh, and the
• 1:08:48
  Speaker 1: finest part goes to form the mind. Just as in
• 1:08:51
  Speaker 1: the churning of curd, its fine particles rise up and
• 1:08:54
  Speaker 1: are transformed into butter, so when food is consumed, the
• 1:08:58
  Speaker 1: subtlest part rises up and is trans formed into mind. Later,
• 1:09:02
  Speaker 1: even in the days of the bag of Adgita's sacred text,
• 1:09:05
  Speaker 1: we find that the three different mental temperaments, the pure,
• 1:09:08
  Speaker 1: the restless, and the inactive, were supposed to be due
• 1:09:11
  Speaker 1: to the three different kinds of food what we eat.
• 1:09:14
  Speaker 1: Quality of mind depends upon quality of food. Food has
• 1:09:18
  Speaker 1: a direct and intimate connection with the mind and plays
• 1:09:21
  Speaker 1: a vital part in the makeup of the mind. Pure
• 1:09:24
  Speaker 1: diet calms the mind. Restless diet excites the mind. Mark
• 1:09:30
  Speaker 1: the difference in nature between a tiger, which lives on
• 1:09:33
  Speaker 1: flesh and a cow, which lives on grass. Food exercises
• 1:09:37
  Speaker 1: important influence on the mind. You see it clearly every day.
• 1:09:43
  Speaker 1: It is very difficult to control the mind. After a heavy, sumptuous,
• 1:09:47
  Speaker 1: indigestible rice meal. The mind runs, wanders, and jumps like
• 1:09:52
  Speaker 1: a monkey all the time. Alcohol causes tremendous excitement in
• 1:09:56
  Speaker 1: the mind. Food plays an important role in meditation. For
• 1:10:01
  Speaker 1: purposes of meditation, the food must be light, pure and nutritious.
• 1:10:07
  Speaker 1: The body is made up of food. Berey Chakra is
• 1:10:10
  Speaker 1: in physical body. Bere Chakra is my illusion. Light pure
• 1:10:16
  Speaker 1: food such as fruits, milk, et cetera, takes you to
• 1:10:20
  Speaker 1: Vishni chakra and thence to the thoughtless state of pure
• 1:10:22
  Speaker 1: awareness quite easily. When the quality of the mind depends
• 1:10:26
  Speaker 1: upon the quality of the food taken, it is natural
• 1:10:29
  Speaker 1: to insist, in the interest of the highest morality upon
• 1:10:32
  Speaker 1: a kind of pure regimen of diet. For those aspirins
• 1:10:34
  Speaker 1: who lead a contemplative life and householders who are attempting
• 1:10:37
  Speaker 1: to lead a spiritual life in the world. It was
• 1:10:41
  Speaker 1: because Nearata Sage had his impurity destroyed, that the venerable
• 1:10:44
  Speaker 1: Sanate Comra pointed out to him the way beyond darkness,
• 1:10:48
  Speaker 1: the way which leads up beyond darkness. Therefore must be
• 1:10:51
  Speaker 1: sought for in the purity of food, which involves, in
• 1:10:54
  Speaker 1: its train, the purity of mind. Harmful foods. Different foods
• 1:11:00
  Speaker 1: produce different effects in different compartments of the brain. Spiced dishes,
• 1:11:05
  Speaker 1: sour things, black gram onions, garlic, tea, wine, fish, meat, mustard, oil,
• 1:11:12
  Speaker 1: et cetera excite passions and emotions, and should therefore be avoided.
• 1:11:18
  Speaker 1: They should be particularly avoided by a spiritual aspirant. A
• 1:11:22
  Speaker 1: spiritual aspirant should strictly give up meat, fish, and alcoholic drinks,
• 1:11:27
  Speaker 1: as these make the mind course and produce excitement in
• 1:11:29
  Speaker 1: the mind. Heavy food brings drowsiness and laziness. Tea should
• 1:11:35
  Speaker 1: be given up. It destroys seamen. Sugar must be taken
• 1:11:40
  Speaker 1: in moderation. It is better if it is given up.
• 1:11:44
  Speaker 1: Food items helpful in meditation milk, fruits, almonds, sugar, candy, butter,
• 1:11:51
  Speaker 1: green oats, bengal oats soaked in water, overnight bread, et
• 1:11:55
  Speaker 1: cetera are all helpful in meditation. Fad a cut kind
• 1:12:00
  Speaker 1: of candamula, found in abundance in Brahmapuri, Vasishtaguha and other
• 1:12:04
  Speaker 1: parts of the Himalayas, is very pure. It helps meditation.
• 1:12:09
  Speaker 1: My friend and spiritual brother, Swami Poorshadamanantagy, used to live
• 1:12:13
  Speaker 1: on that for some days when he was at Vasishtaguha,
• 1:12:16
  Speaker 1: fourteen miles from their pewed sacred sage. Cash taking powder
• 1:12:19
  Speaker 1: of dried ginger is very good for aspirants. It can
• 1:12:23
  Speaker 1: be taken along with milk. It refreshes the mind and
• 1:12:27
  Speaker 1: helps digestion. Yogans take it very often. Trifila water also
• 1:12:33
  Speaker 1: is taken by yogins. It removes constipation, cools the system,
• 1:12:38
  Speaker 1: and stops wet dreams. My robulin or hararat of the
• 1:12:41
  Speaker 1: yellow kind can be chewed by yogic practitioners very often.
• 1:12:46
  Speaker 1: It preserves semen and check's nocturnal discharges. Potatoes boiled without
• 1:12:51
  Speaker 1: salt or roasted in fire are very good. A note
• 1:12:55
  Speaker 1: of caution, evolution is better than revolution. Do not make
• 1:13:00
  Speaker 1: sudden changes in anything, particularly in food. Let the change
• 1:13:05
  Speaker 1: be gradual. The system should accommodate it without any hitch.
• 1:13:10
  Speaker 1: Nature never moves by leaps. A Raja Yogan who wants
• 1:13:14
  Speaker 1: to control the mind must be able to avoid the
• 1:13:16
  Speaker 1: two extremes viz. Luxury and severe dark austerity. Too much
• 1:13:22
  Speaker 1: fasting brings about extreme weakness. You cannot do any spiritual practice.
• 1:13:28
  Speaker 1: You cannot think, You cannot rachiacinate. Take any food that
• 1:13:34
  Speaker 1: suits you, do not make much fuss about it. Any
• 1:13:38
  Speaker 1: food that is readily available and that agrees with your
• 1:13:41
  Speaker 1: system is harmless. When food can be dispensed with, food
• 1:13:46
  Speaker 1: is only a mass of energy. Water supplies energy to
• 1:13:50
  Speaker 1: the body. Air also furnishes energy. You can live without
• 1:13:55
  Speaker 1: food for very many days, but you cannot live without
• 1:13:58
  Speaker 1: air even for some minutes. Oxygen is even more important.
• 1:14:03
  Speaker 1: What is wanted to support the body is energy. If
• 1:14:06
  Speaker 1: you can supply the energy from any other source, you
• 1:14:09
  Speaker 1: can dispense with food entirely. Yogins keep up the body
• 1:14:13
  Speaker 1: without food by drinking nectar. This nectar flows through a
• 1:14:17
  Speaker 1: hole in the palate. It dribbles and nourishes the body.
• 1:14:22
  Speaker 1: A wise can draw energy directly from his pure, irresistible
• 1:14:26
  Speaker 1: will and support the body without food. If you know
• 1:14:29
  Speaker 1: the process of drawing the energy from the cosmic energy
• 1:14:32
  Speaker 1: or solar energy. You can maintain the body with this
• 1:14:35
  Speaker 1: energy alone for any length of time and can dispense
• 1:14:38
  Speaker 1: with food. The secret of collecting alms. The mind is
• 1:14:43
  Speaker 1: made out of the subtle essence of food, so it
• 1:14:46
  Speaker 1: is attached to those persons from whom it receives the food.
• 1:14:50
  Speaker 1: If you live with a friend for a couple of
• 1:14:52
  Speaker 1: months and take food with him, your mind gets attached
• 1:14:54
  Speaker 1: to that friend who feeds you. That is the reason
• 1:14:58
  Speaker 1: why a renuncient lives on collecting o alms from three
• 1:15:00
  Speaker 1: to five houses, avoids attachment and travels from village to village.
• 1:15:05
  Speaker 1: He is not allowed to stay for more than a
• 1:15:07
  Speaker 1: day in a village during his wandering itinerant life. The
• 1:15:11
  Speaker 1: mind of a highest renuncient who thus lives on alms
• 1:15:14
  Speaker 1: is as clean as the Gonga water and is absolutely
• 1:15:17
  Speaker 1: free from attachment of any kind. Attachment brings bondage. Attachment
• 1:15:23
  Speaker 1: is death. Attachment is the root of all evils. Chapter five.
• 1:15:29
  Speaker 1: The three states. Mind has got three states, waking state,
• 1:15:34
  Speaker 1: dreaming state, and deep sleep state. Waking state. The individual
• 1:15:40
  Speaker 1: being is called awake as long as it is connected
• 1:15:42
  Speaker 1: with the various external objects by means of the modifications
• 1:15:46
  Speaker 1: of the mind, which thus constitute limiting adjuncts of the soul,
• 1:15:49
  Speaker 1: apprehends those external objects and identifies itself with the gross body,
• 1:15:53
  Speaker 1: which is one of those external objects. During waking state,
• 1:15:57
  Speaker 1: the mind occupies the brain. Dreaming state when the mind
• 1:16:02
  Speaker 1: enters the height and knotty energy channel, which proceeds from
• 1:16:05
  Speaker 1: the heart and surrounds the great membrane round the heart,
• 1:16:08
  Speaker 1: which is as thin as a hair, divided into thousand parts,
• 1:16:11
  Speaker 1: and is filled with the minute essence of various colors
• 1:16:13
  Speaker 1: of white, black, yellow, and red. The individual being or
• 1:16:17
  Speaker 1: ego experiences the state of dream dreaming state. In dream,
• 1:16:22
  Speaker 1: the senses are thrown off, just as you throw off
• 1:16:25
  Speaker 1: your suit when going to bed. In dream state, the
• 1:16:28
  Speaker 1: senses are quiet and absorbed in the mind. Mind alone plays.
• 1:16:33
  Speaker 1: During dream, the mind alone operates in a free and
• 1:16:37
  Speaker 1: unfettered manner. There is no land, no sea, no horse,
• 1:16:42
  Speaker 1: no elephant in dream, but mind creates everything out of
• 1:16:45
  Speaker 1: its own body, out of the material supplied from waking consciousness.
• 1:16:49
  Speaker 1: The mind itself assumes the various forms of bee, flower, mountain, elephant, horse, river,
• 1:16:55
  Speaker 1: et cetera. It is the subject, it is the object
• 1:17:00
  Speaker 1: as well the seer and the scene are one. The
• 1:17:04
  Speaker 1: objects perceived in dreams are revivals of impressions received in
• 1:17:08
  Speaker 1: waking state, and have an external reality only to the
• 1:17:11
  Speaker 1: dreamer when modified by the impressions which the external objects
• 1:17:16
  Speaker 1: have left the individual being seized. Dreams perception takes place
• 1:17:20
  Speaker 1: through the internal organ called mind, so it is called
• 1:17:23
  Speaker 1: inner perception. Every man has his own subjective mental world
• 1:17:28
  Speaker 1: and his own dream creatures. The dream creatures of a
• 1:17:32
  Speaker 1: young lady are her husband and newborn babe. Her mind
• 1:17:35
  Speaker 1: has two strong mental images, those of her husband and baby.
• 1:17:40
  Speaker 1: The mental images are strengthened by constant thinking. The dream
• 1:17:44
  Speaker 1: creatures of a doctor are his patients, while those of
• 1:17:47
  Speaker 1: a barrister are his clients. There is temperamental difference. Some
• 1:17:53
  Speaker 1: rarely get dreams. A wise who has knowledge of the
• 1:17:56
  Speaker 1: self will not have any dream The difference between waking
• 1:18:00
  Speaker 1: and dreaming the difference between the waking and the dreaming states,
• 1:18:04
  Speaker 1: consists in this that in the waking condition, the mind
• 1:18:07
  Speaker 1: depends on the outward impressions, while in the dreaming state
• 1:18:11
  Speaker 1: it creates its own impressions and enjoys them. It uses,
• 1:18:15
  Speaker 1: of course, the materials of the waking hours in waking state,
• 1:18:20
  Speaker 1: the objects exist independent of the mind, so every day
• 1:18:25
  Speaker 1: you see the same objects as soon as you wake
• 1:18:27
  Speaker 1: up from sleep. But in dreams, the objects of dream
• 1:18:31
  Speaker 1: exist only so long as there is mind, so long
• 1:18:34
  Speaker 1: as the dream lasts, because the dream creatures are manufactured
• 1:18:38
  Speaker 1: out of mind. Only in dream, mind itself creates the
• 1:18:42
  Speaker 1: dream creatures out of the materials supplied by waking experiences,
• 1:18:45
  Speaker 1: with some modifications. When mind drops down to waking state,
• 1:18:50
  Speaker 1: all dream objects vanish. Waking state a long dream. You
• 1:18:56
  Speaker 1: dream that you are a king, you enjoy various kinds
• 1:18:59
  Speaker 1: of roy pleasures. As soon as you wake up, everything vanishes,
• 1:19:05
  Speaker 1: but you do not feel for the loss because you
• 1:19:07
  Speaker 1: know that the dream creatures are all false. Similarly, even
• 1:19:12
  Speaker 1: in the waking consciousness, if you are well established in
• 1:19:14
  Speaker 1: the idea that the world is a false illusion, you
• 1:19:17
  Speaker 1: will not get any pain. When you know the real essence,
• 1:19:21
  Speaker 1: the Brahmin supreme cosmic spirit, the waking consciousness also will
• 1:19:25
  Speaker 1: become quite false. Like a dream, waking state is only
• 1:19:29
  Speaker 1: a long dream. The state of waking consciousness does not
• 1:19:33
  Speaker 1: exist either in dream or sleep. Therefore, it is illusory.
• 1:19:38
  Speaker 1: Reality always exists in all conditions or states. Wake up
• 1:19:43
  Speaker 1: and realize my child dreaming waking state building castles in
• 1:19:49
  Speaker 1: the air, recollection of the events and things of dream,
• 1:19:52
  Speaker 1: recollection of things long past in the waking state, are
• 1:19:55
  Speaker 1: all dreaming In the waking state so called dreaming waking
• 1:19:58
  Speaker 1: state deep sleep state when the mind enters the puritat natty,
• 1:20:04
  Speaker 1: the channel governing heart's energy flow. The state of deep
• 1:20:07
  Speaker 1: sleep sets in. In dreamless sleep, you have a cessation
• 1:20:11
  Speaker 1: of empirical consciousness. There is no play of the mind.
• 1:20:15
  Speaker 1: In this state. There is neither attraction nor repulsion like
• 1:20:19
  Speaker 1: or dislike. The mind gets dissolute into its cause. Involution
• 1:20:24
  Speaker 1: of the mind takes place. There is no play of
• 1:20:28
  Speaker 1: the senses too. This state of profound sleep is not
• 1:20:31
  Speaker 1: a complete non being or negative, for such a hypothesis
• 1:20:35
  Speaker 1: conflicts with the later recollections of a happy repose of sleep.
• 1:20:39
  Speaker 1: The self continues to exist, though it is bereft of
• 1:20:42
  Speaker 1: all experiences. The consciousness is continuous. You feel you have
• 1:20:48
  Speaker 1: existed even during sleep. As soon as you are awake,
• 1:20:52
  Speaker 1: you feel that you exist always. Follower of the Vedata
• 1:20:56
  Speaker 1: philosophy build their philosophy around this deep sleep state. This
• 1:21:00
  Speaker 1: stage gives them the clue to the non dual or
• 1:21:03
  Speaker 1: unified state. A careful study of the three states waking, dreaming,
• 1:21:08
  Speaker 1: and deep sleep is of immense practical use for the
• 1:21:10
  Speaker 1: clear understanding of the Vedanta sacred literature. Where was the
• 1:21:15
  Speaker 1: spirit whose nature is like knowledge at the time when
• 1:21:17
  Speaker 1: one profoundly sleeps, When the spirit, whose nature is like
• 1:21:22
  Speaker 1: knowledge thus profoundly slept, then the ether in the midst
• 1:21:25
  Speaker 1: of the heart, drawing in together with the knowledge of
• 1:21:28
  Speaker 1: the senses, slept therein in the ether. When the spirit
• 1:21:32
  Speaker 1: draws in that knowledge of the senses, then he sleeps. Indeed,
• 1:21:36
  Speaker 1: thus life is drawn in, speech is drawn in, the
• 1:21:39
  Speaker 1: eye is drawn in, the ear is drawn in, and
• 1:21:42
  Speaker 1: the mind is drawn in. When on the cessation of
• 1:21:46
  Speaker 1: the two limiting adjuncts i e. The subtle and the
• 1:21:49
  Speaker 1: gross bodies, and the consequent absence of the modifications due
• 1:21:52
  Speaker 1: to the adjuncts, the individual being is in the state
• 1:21:55
  Speaker 1: of deep sleep, merged in the self as it were.
• 1:21:58
  Speaker 1: Then it is said to be asleep. When a man
• 1:22:01
  Speaker 1: sleeps here, then, my dear, he becomes united with the
• 1:22:04
  Speaker 1: sat He is gone to his own self. Therefore they
• 1:22:08
  Speaker 1: say of him, he sleeps because he is gone to
• 1:22:11
  Speaker 1: his own dot Sankara observes that the phenomena of duality
• 1:22:16
  Speaker 1: caused by the action of the mind are represent in
• 1:22:18
  Speaker 1: the waking and dreaming states only, but absent in deep
• 1:22:21
  Speaker 1: sleep state. In waking and dreaming states there is the
• 1:22:25
  Speaker 1: play of the thoughts and a simultaneous occurrence of names
• 1:22:28
  Speaker 1: and forms, and hence the world as well. In dreamless sleep,
• 1:22:33
  Speaker 1: there are no thoughts, and hence there is no world too.
• 1:22:37
  Speaker 1: We taste the nature of absolute bliss in dreamless sleep,
• 1:22:41
  Speaker 1: where a man is cut off from the distracting world.
• 1:22:44
  Speaker 1: It is the mind that creates differences, distinctions, duality, and separateness.
• 1:22:50
  Speaker 1: If this mind is destroyed by increasing the purity in
• 1:22:53
  Speaker 1: the I Am Divine Brahmin meditation, in which the aspirin
• 1:22:56
  Speaker 1: identifies himself with Brahmin, then you will feel oneness everyone
• 1:23:00
  Speaker 1: where this needs continuous and strenuous efforts on the part
• 1:23:04
  Speaker 1: of the spiritual aspirans degree of consciousness in the three states.
• 1:23:09
  Speaker 1: In sleep, some action or other is always going on
• 1:23:12
  Speaker 1: in your mental or vital being. Things happen there, and
• 1:23:15
  Speaker 1: they govern waking consciousness. For instance, some are very anxious
• 1:23:20
  Speaker 1: to perfect themselves and make a great effort in this direction.
• 1:23:23
  Speaker 1: During the day, they go to sleep, and when they
• 1:23:26
  Speaker 1: rise the next day they find no trace of the
• 1:23:29
  Speaker 1: gains of their previous day's efforts. They have to traverse
• 1:23:32
  Speaker 1: the same ground once again. This means that the effort
• 1:23:36
  Speaker 1: and whatever achievement there was belonged to the mere, superficial
• 1:23:40
  Speaker 1: or wakeful parts of the being. But there were deeper
• 1:23:42
  Speaker 1: endorment parts that were not touched. In sleep, you fell
• 1:23:46
  Speaker 1: into the grip of these unconscious regions, and they opened
• 1:23:49
  Speaker 1: and swallowed all that you had laboriously built up in
• 1:23:51
  Speaker 1: your conscious hours. Be conscious, Be conscious of the night
• 1:23:56
  Speaker 1: as well as of the day. First you will have
• 1:24:00
  Speaker 1: to get consciousness afterwards, control such of you as remember
• 1:24:04
  Speaker 1: your dreams. May have had this experience that sometimes, even
• 1:24:07
  Speaker 1: while dreaming, you knew it was a dream. You knew
• 1:24:10
  Speaker 1: that it was an experience that did not belong to
• 1:24:12
  Speaker 1: the material world. Once you know, you can act there
• 1:24:16
  Speaker 1: in the same way as in the material world. Even
• 1:24:19
  Speaker 1: in the dreaming state, you can exercise your conscious will
• 1:24:22
  Speaker 1: and change the whole course of your dream experience. And
• 1:24:26
  Speaker 1: as you become more and more conscious, you will begin
• 1:24:29
  Speaker 1: to have the same control over your being at night
• 1:24:31
  Speaker 1: as you have during the daytime. Perhaps even more, for
• 1:24:35
  Speaker 1: at night you are free from slavery to the mechanism
• 1:24:38
  Speaker 1: of the body. The control over the processes of the
• 1:24:42
  Speaker 1: body consciousness is more difficult, since they are more rigid,
• 1:24:45
  Speaker 1: less amenable to change than are the mental or the
• 1:24:48
  Speaker 1: vital processes. At night, the mental and vital parts of
• 1:24:52
  Speaker 1: your being, especially the vital ones, are very active. During
• 1:24:57
  Speaker 1: the day, they are under check the physical con sciousness
• 1:25:00
  Speaker 1: automatically replaces their free play and expression. In sleep, this
• 1:25:05
  Speaker 1: check is removed and they come out with their natural
• 1:25:07
  Speaker 1: and free movements. Deep sleep state and nondual steadiness distinguished.
• 1:25:13
  Speaker 1: In sleep, the mind is in a subtle state. The
• 1:25:17
  Speaker 1: thought waves have also assumed the subtle state, but in
• 1:25:21
  Speaker 1: nondual steadiness there is no mind. There is no universe.
• 1:25:27
  Speaker 1: The world sinks down in Brahmin supreme cosmic spirit the
• 1:25:31
  Speaker 1: supreme Self in the three states. The Supreme Self, which
• 1:25:35
  Speaker 1: has four forms, is inside the bodies of all living
• 1:25:38
  Speaker 1: beings and is known by the names waking state, the
• 1:25:41
  Speaker 1: dreaming state, the deep sleep state, and the transcendental state
• 1:25:44
  Speaker 1: of pure consciousness. The seat of the waking state is
• 1:25:48
  Speaker 1: the right eye within the mind dwells the dreaming state,
• 1:25:53
  Speaker 1: while the deep sleep state resides in the ether of
• 1:25:56
  Speaker 1: the heart. The objects of enjoyment are of three kinds, grown, subtle,
• 1:26:00
  Speaker 1: and bliss itself. Satisfaction is also threefold. The first foot
• 1:26:06
  Speaker 1: of the Supreme Self is the universal state, whose region
• 1:26:10
  Speaker 1: is the waking state. Who has objective consciousness, who has
• 1:26:13
  Speaker 1: seven limbs in nineteen mouths, and who enjoys gross objects.
• 1:26:17
  Speaker 1: The objective mind or conscious mind plays in the waking state.
• 1:26:22
  Speaker 1: The second foot of the Supreme Self is the dreaming state,
• 1:26:25
  Speaker 1: whose region is dream who has subjective consciousness, who has
• 1:26:29
  Speaker 1: seven limbs in nineteen mouths, and who enjoys subtle objects.
• 1:26:33
  Speaker 1: The dreaming state is the reflected consciousness associated with the
• 1:26:37
  Speaker 1: dream state. The dreaming state is the enjoyer of the
• 1:26:40
  Speaker 1: subtle world. The subjective mind and false ego play in dreams.
• 1:26:46
  Speaker 1: The third foot of the Supreme Self is the deep
• 1:26:48
  Speaker 1: sleep state, whose region is deep sleep, in whom all
• 1:26:52
  Speaker 1: melt into one who is a mass of knowledge, who
• 1:26:55
  Speaker 1: is full of bliss, who enjoys bliss, and who is
• 1:26:57
  Speaker 1: the door to the two states of consciousness, wakening and dreaming.
• 1:27:01
  Speaker 1: That is the state of deep sleep, wherein the sleeper
• 1:27:04
  Speaker 1: does not desire anything and does not see any dream.
• 1:27:07
  Speaker 1: The mind with the desires rests in deep sleep in
• 1:27:10
  Speaker 1: chief vital air in the heart. The chief vital air
• 1:27:14
  Speaker 1: means brahmin. All the thought waves assume a subtle state.
• 1:27:19
  Speaker 1: Chapter six, The three qualities, qualities and thought waves. The
• 1:27:25
  Speaker 1: mind has three qualities sap of purity, light, bliss or goodness, rajas,
• 1:27:30
  Speaker 1: passion or restlessness, in thomas, inertia or darkness. There are
• 1:27:35
  Speaker 1: three thought waves in the mind corresponding to the three qualities.
• 1:27:40
  Speaker 1: Peace or calmness come out of purity. Terror or fright
• 1:27:43
  Speaker 1: come from restlessness, and ignorance or delusion come from inertia
• 1:27:46
  Speaker 1: or darkness. Equilibrium or balance is peace or calmness. Thought
• 1:27:51
  Speaker 1: wave anger is terror or fright. Thought wave laziness, carelessness,
• 1:27:56
  Speaker 1: and drowsiness are inertia. Thought Wavesctteristics of Satva, purity satfa.
• 1:28:03
  Speaker 1: The attribute of purity is purity. It is illumination light.
• 1:28:09
  Speaker 1: The purity is a force favorable for the attainment of liberation.
• 1:28:13
  Speaker 1: Virtues such as fearlessness, purity of heart, et cetera will
• 1:28:17
  Speaker 1: confer liberation on you. The effect of the purity is
• 1:28:21
  Speaker 1: Brahma vicara. The inquiry into the nature of brahmin the
• 1:28:25
  Speaker 1: ultimate reality, the inquiry or search for truth, differentiation between
• 1:28:29
  Speaker 1: what is real and what is unreal. A pure mind
• 1:28:33
  Speaker 1: is always steady. It finds delight internally. It may stick
• 1:28:38
  Speaker 1: to one place indefinitely. It keeps friendship with persons for
• 1:28:42
  Speaker 1: a long long time. It can read the Gidah sacred
• 1:28:46
  Speaker 1: text or the Yogo Assisha any number of days. It
• 1:28:50
  Speaker 1: can live on simple foods for years together without any grumbling.
• 1:28:54
  Speaker 1: During pure moments, when there is preponderance of purity in
• 1:28:57
  Speaker 1: the mind, you are in touch with the divine source.
• 1:29:00
  Speaker 1: Owing to the cleanness of the mind mirror, you will
• 1:29:03
  Speaker 1: get inspiration. You will compose beautiful poetry, et cetera. Preserve
• 1:29:09
  Speaker 1: those inspired writings, note them down in your notebook. The
• 1:29:14
  Speaker 1: state of purity, with the experience of spiritual light or
• 1:29:17
  Speaker 1: inner illumination, is a state of mind wherein the mind
• 1:29:21
  Speaker 1: is full of purity. There is purity of thought and
• 1:29:24
  Speaker 1: purity of heart. It is the fourth stage of knowledge.
• 1:29:29
  Speaker 1: Characteristics of roga restlessness roja restlessness. The restless attribute is
• 1:29:35
  Speaker 1: a hostile force to pull you down into some sorrow
• 1:29:37
  Speaker 1: cycle of death and rebirth. Demonic vices like arrogance, anger, greed, lust,
• 1:29:43
  Speaker 1: et cetera will drag you down into hell. A mind
• 1:29:47
  Speaker 1: endowed with purity will make a man still inactive, while
• 1:29:50
  Speaker 1: a mind with restlessness will make him restless. It will
• 1:29:54
  Speaker 1: not allow him to sit idle, and will force him
• 1:29:56
  Speaker 1: to work. The restless mind always wants its new sensations
• 1:30:01
  Speaker 1: and variety. It likes certain persons, objects, and places now,
• 1:30:06
  Speaker 1: and after some time it becomes disgusted with them and
• 1:30:09
  Speaker 1: wants new persons for company, new vegetables to eat, new
• 1:30:13
  Speaker 1: books to read, and new places to see. The mind
• 1:30:16
  Speaker 1: of the restless type wants always company and talk. These
• 1:30:20
  Speaker 1: are the two defects which distract the mind much. Avoid company,
• 1:30:25
  Speaker 1: live alone, observe silence. You will get peace of mind.
• 1:30:32
  Speaker 1: Most of the pain comes from bad company. Be careful
• 1:30:35
  Speaker 1: in the selection of your companions. You will rarely find
• 1:30:39
  Speaker 1: a good, sincere friend. Never take a friend into your
• 1:30:43
  Speaker 1: close confidence without testing him for a long time. There
• 1:30:47
  Speaker 1: is no company or talk in Brahmin supreme cosmic spirit,
• 1:30:50
  Speaker 1: who is alone and silent. The restless mind has a
• 1:30:54
  Speaker 1: tendency to look into the defects of others. It also
• 1:30:58
  Speaker 1: remembers the bad deeds or wrong done by others and
• 1:31:01
  Speaker 1: forgets easily their good acts. These two tendencies intensify hatred
• 1:31:06
  Speaker 1: and cause frequent disturbance in the mind. A mind which
• 1:31:10
  Speaker 1: is devoid of purity will not be good enough to
• 1:31:12
  Speaker 1: consider others happiness as its own, and will therefore be
• 1:31:16
  Speaker 1: ever reeling again. As this mind has not the complacency
• 1:31:20
  Speaker 1: to rejoice at another's virtues, there is no internal contentment. Then,
• 1:31:25
  Speaker 1: as it does not consider other sufferings as its own,
• 1:31:28
  Speaker 1: there arises in it no compassion for them. It is
• 1:31:32
  Speaker 1: the restless mind that splits, separates, divides, and deceptively shows plurality.
• 1:31:38
  Speaker 1: The sun is one, the moon is one, the space
• 1:31:42
  Speaker 1: is one. The idea behind languages is one. The feeling
• 1:31:47
  Speaker 1: of sincerity is one. There is no inside or outside.
• 1:31:52
  Speaker 1: Husband and wife become one in heart. Intimate friends are
• 1:31:56
  Speaker 1: one in heart. Matter is one, energy is one, pure
• 1:32:02
  Speaker 1: mind is one. It unifies, cosmic grade is one action
• 1:32:09
  Speaker 1: and the law of cause and effect is one. Righteousness
• 1:32:13
  Speaker 1: is one. Religion is one. Truth is one. Brahman supreme
• 1:32:19
  Speaker 1: cosmic spirit is one. Brahman is one. Without a second.
• 1:32:24
  Speaker 1: Intense restlessness takes pure turn. The koit Rutnaker became the
• 1:32:29
  Speaker 1: sage Vaumiki Jagai and Madhai, who were intensely restless and
• 1:32:34
  Speaker 1: who pelted stones at Lord Gorannga, became his first disciples.
• 1:32:39
  Speaker 1: Importance of sap of purity. The real peace of mind
• 1:32:43
  Speaker 1: does not come from outside. It is produced in the
• 1:32:46
  Speaker 1: same mind. When the mind is controlled and its thoughts
• 1:32:48
  Speaker 1: are checked, you must put forth grade efforts to check
• 1:32:52
  Speaker 1: the passions and desires. Then alone will your aptitude for
• 1:32:56
  Speaker 1: activity be subdued, and you will be at rest, and
• 1:32:59
  Speaker 1: your thoughts will be develop Therefore the quality of purity
• 1:33:04
  Speaker 1: by muttering a mantra or God's name, self inquiry the
• 1:33:07
  Speaker 1: association with the wise and saintly meditation. Like pure food, austerity,
• 1:33:12
  Speaker 1: and self study, an ordinary worldly minded man can hardly
• 1:33:17
  Speaker 1: hear the inner voice of ottman's self. He cannot get
• 1:33:20
  Speaker 1: pure thoughts or self inquiry. Also, every pure thought emanates
• 1:33:25
  Speaker 1: from pure intellect. In the case of worldlings, all thoughts
• 1:33:29
  Speaker 1: proceed from the mind. Only he who does selfless service
• 1:33:33
  Speaker 1: and has purity of the mind begins to entertain thoughts
• 1:33:36
  Speaker 1: of God and meditation. Generally, the mind raises various sorts
• 1:33:41
  Speaker 1: of curious, fantastic thoughts. It deludes all it may pretend
• 1:33:46
  Speaker 1: to do. Self inquiry Also, but when it comes to
• 1:33:50
  Speaker 1: actual practice, it will do nothing. If there is a
• 1:33:54
  Speaker 1: serious determination in you to concentrate, and if you put
• 1:33:57
  Speaker 1: it into actual practice for months steadily, and if the
• 1:34:00
  Speaker 1: longing for the sight of God or self realization becomes
• 1:34:03
  Speaker 1: keen and acute, then alone, think that all these kinds
• 1:34:06
  Speaker 1: of thoughts proceed from your pure intellect only. All spiritual
• 1:34:10
  Speaker 1: practices aim at the development of purity. In the attainment
• 1:34:13
  Speaker 1: of pure irresistible will, this will bring about removal of
• 1:34:17
  Speaker 1: ignorance and the state of supreme existence, consciousness and bliss.
• 1:34:22
  Speaker 1: Increase of purity and pure, strong determined will pave a
• 1:34:26
  Speaker 1: long way in achieving God realization in the world. Also,
• 1:34:30
  Speaker 1: there are persons with a few pure virtues, such as patience, generosity, forgiveness,
• 1:34:36
  Speaker 1: et cetera. But a spiritual aspirin tries to develop the
• 1:34:40
  Speaker 1: mind as a whole to acquire all pure virtues. Chapter seven.
• 1:34:45
  Speaker 1: The psychic states. Sit in silence in a solitary room
• 1:34:49
  Speaker 1: and watch the various mental phenomena mental states, moods, impulses, emotions, sentiments, whims,
• 1:34:57
  Speaker 1: fancies that occur in the mind. Will be of absorbing
• 1:35:00
  Speaker 1: interest to study the subtle states of the inner psychic
• 1:35:03
  Speaker 1: world instincts. There are two powerful instincts in the human
• 1:35:09
  Speaker 1: beings and animals too. They are the instinct of self
• 1:35:12
  Speaker 1: preservation and the instinct of reproduction. Hunger is a manifestation
• 1:35:17
  Speaker 1: of the self preserving instinct. Lust is a manifestation of
• 1:35:21
  Speaker 1: reproductive instinct. An instinct is an involuntary prompting to action.
• 1:35:27
  Speaker 1: The individual being with egoism wants power, name, and fame.
• 1:35:32
  Speaker 1: This is for self aggrandizement. Exploitation is greed. It is
• 1:35:37
  Speaker 1: the act of using for selfish purposes. Domineering is to
• 1:35:42
  Speaker 1: command haughtily. The individual being wants to exercise power over others.
• 1:35:48
  Speaker 1: This is self consciousness. The root cause for industries, business, commerce,
• 1:35:53
  Speaker 1: et cetera is greed and self preservation. If you want
• 1:35:58
  Speaker 1: to have constant god consciousness, you will have to give
• 1:36:00
  Speaker 1: up exploitation and domineering. There is another third instinct, the
• 1:36:05
  Speaker 1: hurting instinct, or the instinct for company. Women take delight
• 1:36:09
  Speaker 1: in the company of men. Men take delight in the
• 1:36:12
  Speaker 1: company of women. The root cause for this is reproductive instinct.
• 1:36:18
  Speaker 1: Another reason is that a weak man gains strength in
• 1:36:20
  Speaker 1: the company of a strong man, but a man who
• 1:36:24
  Speaker 1: wants to realize God should shun ruthlessly company, particularly the
• 1:36:28
  Speaker 1: company of women and worldly minded persons. He should live alone.
• 1:36:33
  Speaker 1: Then he will become very powerful and strong. He will
• 1:36:37
  Speaker 1: develop a strong individuality. One will find difficulty in the
• 1:36:42
  Speaker 1: beginning in the practice of living alone. Fear will come in.
• 1:36:46
  Speaker 1: You will have to overcome all difficulties one by one
• 1:36:50
  Speaker 1: if you want to attain immortality. The reward is very great.
• 1:36:54
  Speaker 1: A knower of Brahmin gets the highest he drinks the
• 1:36:57
  Speaker 1: nectar of immortality. In impulses, an impulse is a sudden,
• 1:37:03
  Speaker 1: propelling force. There are three kinds of impulses, impulses of thought,
• 1:37:08
  Speaker 1: impulses of speech, and impulses of action. Silence checks the
• 1:37:12
  Speaker 1: impulse of speech. Meditation checks the impulse of wrong thinking
• 1:37:17
  Speaker 1: and wrong action. There are two important impulses. They are
• 1:37:22
  Speaker 1: the sex impulse and the impulse of speech. There is
• 1:37:26
  Speaker 1: an intimate relation between impulse and imagination. Imagination induces the impulse.
• 1:37:33
  Speaker 1: Impulses must be controlled by reason and will and meditation
• 1:37:36
  Speaker 1: on God. Emotions an emotion is a combination of thought
• 1:37:42
  Speaker 1: and desire. Every idea is charged with emotion. Emotions are
• 1:37:47
  Speaker 1: desires which are penetrated by the thought element In other words,
• 1:37:52
  Speaker 1: emotion is desire mingled with thought. The vibrations of emotions
• 1:37:57
  Speaker 1: will arouse corresponding excitement in purely mental matter, and all
• 1:38:00
  Speaker 1: the man's thoughts will be disturbed and distorted. There is
• 1:38:04
  Speaker 1: a motion desire, there is emotion feeling. Also, if the
• 1:38:09
  Speaker 1: desire element is predominant, it is a motion desire. If
• 1:38:13
  Speaker 1: the pleasure element is predominant, it is emotion feeling. Raga
• 1:38:18
  Speaker 1: and vesha, attraction and repulsion, or like and dislike, or
• 1:38:22
  Speaker 1: love and hatred are the two important emotions of the mind,
• 1:38:25
  Speaker 1: and all the different emotions can be classified under these
• 1:38:28
  Speaker 1: two headings. Wonder is a compound emotion. It is admiration
• 1:38:33
  Speaker 1: and fear combined. Reverence is a compound emotion. It is
• 1:38:39
  Speaker 1: awe and respect combined. Anger, envy, jealousy, impatience are compound emotions.
• 1:38:46
  Speaker 1: It is anger and jealousy combined. As soon as the
• 1:38:50
  Speaker 1: man is pulled down to a lower level, the anger
• 1:38:53
  Speaker 1: of the inferior man who is jealous vanishes. Pleasure is
• 1:38:57
  Speaker 1: a particular kind of emotion in the mind. The mind
• 1:39:00
  Speaker 1: expands during pleasure. Coolness prevails in the mind. What takes
• 1:39:06
  Speaker 1: place of the mind when pleasure feeling arises is not
• 1:39:09
  Speaker 1: exactly understood by the Western psychologists. It is incapable of
• 1:39:13
  Speaker 1: being understood also by ordinary persons. Only a yogi or
• 1:39:18
  Speaker 1: a wise knows this psychic phenomenon. During pain, the mind
• 1:39:23
  Speaker 1: contracts considerable heat is produced in the mind. Many of
• 1:39:28
  Speaker 1: the physical desires and emotions in man are akin to
• 1:39:31
  Speaker 1: those of the lower animals. Anger and sex impulse in
• 1:39:35
  Speaker 1: man are the brutal instincts in the undeveloped man. These
• 1:39:40
  Speaker 1: desires and emotions, which belong to the lower nature, predominate
• 1:39:43
  Speaker 1: and overpower the higher nature. It is a symptom of
• 1:39:47
  Speaker 1: weakness to have emotions in the mind. They should be
• 1:39:50
  Speaker 1: controlled by the intellect and the will. How to control
• 1:39:54
  Speaker 1: emotions and impulses? When emotions and impulses trouble you much,
• 1:39:59
  Speaker 1: be in di say to yourself, who am I? I
• 1:40:04
  Speaker 1: am not the mind? I am aughtman, the all pervading spirit,
• 1:40:08
  Speaker 1: pure existence, consciousness, bliss. How can emotions affect me? I
• 1:40:13
  Speaker 1: am unattached. I am a witness of these emotions. Nothing
• 1:40:18
  Speaker 1: can disturb me. When you repeat these suggestions of self inquiry,
• 1:40:23
  Speaker 1: the emotions will die by themselves. This knowledge method of
• 1:40:27
  Speaker 1: controlling emotions is easier than the Yogic method of driving
• 1:40:30
  Speaker 1: the emotions and struggling with the mind. Sentiments, religious sentiment,
• 1:40:36
  Speaker 1: moral sentiment, esthetic sentiment, or sentiment for the sublime and
• 1:40:40
  Speaker 1: the beautiful are the three important sentiments of the mind.
• 1:40:44
  Speaker 1: Feeling and sentiments are illusory. They are not an oughtman's self.
• 1:40:49
  Speaker 1: They are deceptions created by the mind. Moods. Mood is
• 1:40:55
  Speaker 1: a mental state. The Sanskrit term is above a. This
• 1:40:59
  Speaker 1: term also does not express the true significance of the
• 1:41:02
  Speaker 1: word mood. We say mister Naid or mister Atkinson is
• 1:41:07
  Speaker 1: a moody gentleman. This means he becomes a slave of
• 1:41:10
  Speaker 1: the mood quickly. We also say that gentleman is in
• 1:41:15
  Speaker 1: good mood or happy mood. I can approach him now
• 1:41:18
  Speaker 1: for a short interview or talk. Or he is in
• 1:41:21
  Speaker 1: a very angry mood. I should not see him now.
• 1:41:25
  Speaker 1: The English people, during the course of their conversation, use
• 1:41:29
  Speaker 1: the term mood in a broad sense. They say, he
• 1:41:33
  Speaker 1: is in a talking mood, he is in a silent mood.
• 1:41:36
  Speaker 1: He is in a mood of hatred. He is in
• 1:41:38
  Speaker 1: a mood of love, he is in a mood of selfishness,
• 1:41:41
  Speaker 1: he is in a mood of jealousy. He is in
• 1:41:43
  Speaker 1: a mood of separateness, he is in a mood of unity.
• 1:41:47
  Speaker 1: In the light of Vedanta's Sacred literature, these are all
• 1:41:50
  Speaker 1: thought waves only. Doctor Budvaughan, the reputed author of science
• 1:41:55
  Speaker 1: of emotions, classifies these under emotions only. The two kinds
• 1:41:59
  Speaker 1: of moods and their effects. In Vedantav's Sacred literature, there
• 1:42:04
  Speaker 1: are only two kinds of moods happiness, joy exultation or exhilaration,
• 1:42:10
  Speaker 1: and sorrow grief or depression. In the mind. These two
• 1:42:14
  Speaker 1: kinds of moods prevail. Now there is joy, five minutes
• 1:42:19
  Speaker 1: later there is depression. These currents alternate. They belong to
• 1:42:24
  Speaker 1: the six waves. They are two waves that affect the
• 1:42:28
  Speaker 1: mind ocean. People of gloomy moods attract to them gloomy
• 1:42:32
  Speaker 1: things and gloomy thoughts from others and from the acacic records.
• 1:42:35
  Speaker 1: In the physical ether, persons with hope, confidence, and cheerful
• 1:42:40
  Speaker 1: spirits attract thoughts of similar nature from others. They are
• 1:42:44
  Speaker 1: always successful in their attempts. People with negative moods of depression, anger,
• 1:42:50
  Speaker 1: hatred do positive injury to others. They infect others and
• 1:42:54
  Speaker 1: raise these destructive thought waves in others. They are culpable.
• 1:42:59
  Speaker 1: They do great damage in the thought world. People with
• 1:43:03
  Speaker 1: happy and cheerful moods are a blessing to society. They
• 1:43:07
  Speaker 1: bring happiness to others. Just as a young beautiful lady
• 1:43:11
  Speaker 1: covers her face and does not like to come out
• 1:43:13
  Speaker 1: to mix with others in society when she has a nasty,
• 1:43:16
  Speaker 1: festering sore on her cheeks or nose. So also you
• 1:43:19
  Speaker 1: should not come in public and mix with your friends
• 1:43:21
  Speaker 1: and other people when you have a mood of depression,
• 1:43:24
  Speaker 1: a mood of hatred or jealousy, for you will infect
• 1:43:28
  Speaker 1: others with these moods. You are a menace to society.
• 1:43:33
  Speaker 1: How to control negative moods, Spiritual aspirance should try to
• 1:43:37
  Speaker 1: eradicate depression by prayer, meditation, counterthoughts of joy, chanting of
• 1:43:42
  Speaker 1: O M self inquiry, and singing divine songs. Never give
• 1:43:47
  Speaker 1: room for gloomy depression. Repeat O M with feeling. Repeat
• 1:43:52
  Speaker 1: I am full of bliss. My essential nature is bliss.
• 1:43:56
  Speaker 1: Depression will vanish. There are various causes for this depression,
• 1:44:02
  Speaker 1: cloudy day, association with evil persons, indigestion influenced by astral spirits,
• 1:44:08
  Speaker 1: revival of old mental impressions of depression. All these induced depression.
• 1:44:13
  Speaker 1: When you get a talking mood, practice at once silence.
• 1:44:17
  Speaker 1: This is an antidote to the talking mood. When you
• 1:44:20
  Speaker 1: are in a mood of hatred, develop the opposite virtue
• 1:44:23
  Speaker 1: of love. This mood will pass off quickly. When you
• 1:44:27
  Speaker 1: are in the mood of selfishness, begin to do selfless work.
• 1:44:32
  Speaker 1: When you are in the mood of separateness, try to
• 1:44:34
  Speaker 1: mix with others through service, love, kindness, and forgiveness. When
• 1:44:39
  Speaker 1: you are in the mood of laziness, do at once
• 1:44:42
  Speaker 1: some kind of active work, drawing, water, gardening, running, brisk
• 1:44:46
  Speaker 1: walk or biking, et cetera. A liberated soul is absolutely
• 1:44:51
  Speaker 1: free from all moods. He has controlled all moods completely.
• 1:44:56
  Speaker 1: He has become a master of all these moods. In
• 1:44:59
  Speaker 1: UTA's self, there are no moods. It is pure consciousness.
• 1:45:05
  Speaker 1: Identify with Ottman's self. You can destroy all moods very easily.
• 1:45:11
  Speaker 1: The meditative mood. But there is one good mood. In
• 1:45:15
  Speaker 1: those who practice meditation, it is termed the meditative mood.
• 1:45:20
  Speaker 1: Those who practice concentration meditation feel this kind of mood.
• 1:45:25
  Speaker 1: When this mood manifests. You must immediately give up reading, writing, talking,
• 1:45:30
  Speaker 1: et cetera. You must immediately sit on the usual posture
• 1:45:34
  Speaker 1: and begin to meditate. Meditation will come by itself without effort.
• 1:45:39
  Speaker 1: This mood is very favorable for contemplation. Watch for this
• 1:45:44
  Speaker 1: kind of mood. If light disturbs you, close the windows
• 1:45:48
  Speaker 1: or put on a curtain along the window. Dark room
• 1:45:51
  Speaker 1: is favorable for the beginners in meditation. Whims and fancies.
• 1:45:57
  Speaker 1: A whim corresponds to the term terannah in Sanskrit. Teranah
• 1:46:02
  Speaker 1: means a wave. When a sudden change arises in the mind,
• 1:46:06
  Speaker 1: it is a whim. Whims are waves that arise in
• 1:46:09
  Speaker 1: the mind. They rise up and break quickly. They drag
• 1:46:14
  Speaker 1: you hither and thither. They upset you. Everybody has his
• 1:46:19
  Speaker 1: own whims. Very often you say he is a whimsical
• 1:46:23
  Speaker 1: man when anyone is swayed by whims. Wim is also
• 1:46:27
  Speaker 1: termed caprice. Eccentricity is an exaggerated form of whim. Wim
• 1:46:33
  Speaker 1: tosses a man hither and thither if he yields to it.
• 1:46:36
  Speaker 1: Whimsical actions bring on misery. It is through whim that
• 1:46:40
  Speaker 1: mind tempts and deceives men. Mind cheats through whims. Whims
• 1:46:46
  Speaker 1: should be checked by reason. Do not do actions through whims.
• 1:46:51
  Speaker 1: Action must be done through vivica, discrimination between real and unreal,
• 1:46:55
  Speaker 1: and wisdom. Destroy whims as soon as they arise through
• 1:46:59
  Speaker 1: self inquiry. Always inquire whether the proposed action will bring
• 1:47:04
  Speaker 1: you pleasure and spiritual gain or not. Be on the alert.
• 1:47:09
  Speaker 1: The word whim always goes with the term fancy. We
• 1:47:13
  Speaker 1: say whims and fancies. A fancy is a phase of
• 1:47:17
  Speaker 1: the intellectual faculty of a lighter and less impressive caste
• 1:47:20
  Speaker 1: than the imagination of the active play of this lighter faculty.
• 1:47:24
  Speaker 1: Fancy is a new and pleasing thought or conception due
• 1:47:28
  Speaker 1: to this faculty. Fancy is a form of imagination. It
• 1:47:33
  Speaker 1: helps a poet, but not an aspirant. It is a
• 1:47:36
  Speaker 1: hindrance in meditation. It builds castles in the air. Check
• 1:47:41
  Speaker 1: it by self inquiry and vivika discrimination between real and unreal.
• 1:47:46
  Speaker 1: Just as waves and ripples rise on the surface of
• 1:47:49
  Speaker 1: the ocean, whims, various caprices, fancies, and wrong determinations also
• 1:47:54
  Speaker 1: arise on the surface of the mind ocean. The whims
• 1:47:57
  Speaker 1: represent the ripples. You need not be afraid of these.
• 1:48:02
  Speaker 1: They come and pass off quickly. You must be careful
• 1:48:06
  Speaker 1: about the strong waves, wrong determinations. The strong thoughts must
• 1:48:11
  Speaker 1: be eradicated by strong self inquiry and proper reasoning. Imagination.
• 1:48:17
  Speaker 1: Mother Nature never creates a vacuum in the mind. If
• 1:48:21
  Speaker 1: one anxiety or worry is over another anxiety immediately manifests.
• 1:48:27
  Speaker 1: Mind can never become vacant. It has got infinite preoccupations.
• 1:48:32
  Speaker 1: Carefully mark the ways of the mind. It tempts, exaggerates, magnifies, infatuates,
• 1:48:39
  Speaker 1: unnecessarily alarms through vain imagination, vain fear, vain worries, and
• 1:48:44
  Speaker 1: vain forebodings. It tries its level best to divert you
• 1:48:48
  Speaker 1: from concentration on your goal. It took me many years
• 1:48:52
  Speaker 1: to understand thoroughly the subtle workings of the mind. Mind
• 1:48:56
  Speaker 1: works havoc through its power of imagination. Imaginary fears of
• 1:49:01
  Speaker 1: various sorts, exaggeration, concoction, mental dramatization, building castles in the
• 1:49:06
  Speaker 1: air are all due to this power of imagination. Even
• 1:49:10
  Speaker 1: a perfect healthy man has some imaginary disease or other
• 1:49:14
  Speaker 1: due to the power of imagination of the mind. Much
• 1:49:18
  Speaker 1: energy is wasted on account of imaginary fears. When his
• 1:49:22
  Speaker 1: mind is fully occupied with the affairs of the war.
• 1:49:25
  Speaker 1: The soldier does not feel any serious injury as a
• 1:49:28
  Speaker 1: gunshot wound in the leg. He is not aware of
• 1:49:31
  Speaker 1: the loss of a large quantity of blood. Also, he
• 1:49:35
  Speaker 1: is filled with enthusiasm. He is not conscious of his body,
• 1:49:39
  Speaker 1: so to safer the time being. When the excitement is over.
• 1:49:43
  Speaker 1: When he sees some blood spots on his clothing, or
• 1:49:45
  Speaker 1: when some of his friends points out to him the
• 1:49:47
  Speaker 1: wound in the leg, he gets the consciousness. Then he
• 1:49:51
  Speaker 1: is alarmed a bit. The power of imagination plays havoc.
• 1:49:55
  Speaker 1: Now he gets a collapse. Now the power of imagine
• 1:50:00
  Speaker 1: always exaggerates. A man may have a little weakness. When
• 1:50:05
  Speaker 1: he becomes your enemy, you at once exaggerate and magnify
• 1:50:09
  Speaker 1: his weakness and fault. You even superimpose on this or
• 1:50:13
  Speaker 1: concoct many more weaknesses and faults. This is due to
• 1:50:17
  Speaker 1: evil imagination on your part. Whenever the mind of two
• 1:50:21
  Speaker 1: friends are strained by ill feelings, these minds begin to
• 1:50:24
  Speaker 1: exaggerate and concoct things. Fault finding increases. It is very
• 1:50:30
  Speaker 1: difficult to get at the truth of the statements of
• 1:50:32
  Speaker 1: these two broken friends. With broken friendship, their utterances are
• 1:50:36
  Speaker 1: always colored by their inner feelings. The power of imagination
• 1:50:41
  Speaker 1: does havoc. Now maya illusion plays havoc through the mind
• 1:50:45
  Speaker 1: and its power of imagination, mind tempts and deceives. Think
• 1:50:50
  Speaker 1: of one as a good friend of yours, and there
• 1:50:53
  Speaker 1: the thing is created as a reality. Think of him
• 1:50:56
  Speaker 1: as your foe. And then also the mind perfects the
• 1:50:59
  Speaker 1: thought into an actuality. He who knows the working of
• 1:51:03
  Speaker 1: the mind and has controlled it by practices really happy.
• 1:51:07
  Speaker 1: I shall explain to you the nature of mental dramatization,
• 1:51:11
  Speaker 1: mark the ways of the mind. During conversation with your friends,
• 1:51:15
  Speaker 1: the mind sometimes imagines in vain that it has hurt
• 1:51:18
  Speaker 1: the feelings of your friend. It spends much of its
• 1:51:22
  Speaker 1: energy in unnecessary feeling. You think, how can I see
• 1:51:26
  Speaker 1: him tomorrow morning? He may be displeased with me. Next morning,
• 1:51:31
  Speaker 1: when you meet him, nothing happens. Your friend starts a
• 1:51:35
  Speaker 1: pleasant conversation and smiles. You are surprised, to your great astonishment,
• 1:51:41
  Speaker 1: the subject of talk takes quite a different turn altogether.
• 1:51:45
  Speaker 1: A family man imagines, when a severe epidemic of plague ravages,
• 1:51:49
  Speaker 1: what shall I do if my wife develops plague and dies?
• 1:51:52
  Speaker 1: Now I have got six children. This is his vain imagination,
• 1:51:58
  Speaker 1: nothing happens. Sometimes, when the train moves slowly on the
• 1:52:03
  Speaker 1: Pumban bridge over the sea near Ramsbahn, the mind imagines,
• 1:52:07
  Speaker 1: if the bridge gives way, now, what will become of me?
• 1:52:10
  Speaker 1: I shall be smashed to pieces. A touch of fear
• 1:52:14
  Speaker 1: creeps in. There are thousand and one ways of mental
• 1:52:18
  Speaker 1: dramatization like these. The power of imagination plays a vital
• 1:52:22
  Speaker 1: part in mental dramatization. When your mind is deeply concentrated,
• 1:52:27
  Speaker 1: period of two hours passes like five minutes. If the
• 1:52:32
  Speaker 1: mind is distracted and wandering, half an hour hangs on
• 1:52:35
  Speaker 1: as two hours. This is everybody's experience in dream. Also,
• 1:52:41
  Speaker 1: many events that represent a period of fifty years take
• 1:52:44
  Speaker 1: place within ten minutes through the play of the mind.
• 1:52:47
  Speaker 1: An aon is considered by it as a moment, and
• 1:52:50
  Speaker 1: vice versa. Time is but a mode of the mind.
• 1:52:54
  Speaker 1: It is the power of time. It is also illusory,
• 1:52:58
  Speaker 1: like the objects. Through the trick of the mind, one
• 1:53:01
  Speaker 1: furlong at times appears to be a great distance, and
• 1:53:04
  Speaker 1: three miles at other times appear to be a very
• 1:53:07
  Speaker 1: short distance. You ought to have noted this in your
• 1:53:10
  Speaker 1: daily life. Marichi CHAITNYA M A. P. H. D. A
• 1:53:15
  Speaker 1: celibate of Rumania and myself sat for dinner in the
• 1:53:18
  Speaker 1: Cailosa Cutia have an ashrin on the bank of the Ganga.
• 1:53:22
  Speaker 1: A dish of potato soup was served. Marichi, who has
• 1:53:26
  Speaker 1: no idea of Indian preparations, took it for a soup
• 1:53:29
  Speaker 1: of meat. The color and appearance of the potato soup
• 1:53:33
  Speaker 1: was exactly the same as that of meat soup. This
• 1:53:36
  Speaker 1: is a case of mental projection. Marichi projected the idea
• 1:53:41
  Speaker 1: of meat from his own mental impression within the mind
• 1:53:44
  Speaker 1: into the potato soup. Mental projections are all false. Imagination
• 1:53:49
  Speaker 1: in the mind means mental creation or imagination. This is
• 1:53:54
  Speaker 1: the real yoga maya. You will have to destroy these
• 1:53:57
  Speaker 1: various mental creations. This is the aim of all the
• 1:54:01
  Speaker 1: spiritual practices. Then you will be established in absolute state
• 1:54:06
  Speaker 1: of bliss. Pure renunciation is needed to attain this. After
• 1:54:10
  Speaker 1: you have got purity of mind through selfless or desireless action,
• 1:54:14
  Speaker 1: temperament and how it can be modified. There are secretions
• 1:54:18
  Speaker 1: from endocrine glands which are ductless thyroid, thymus, parodid, pinial, superinal,
• 1:54:25
  Speaker 1: et cetera. These secretions are directly absorbed into the blood.
• 1:54:30
  Speaker 1: They play a vital part in constituting the temperament of
• 1:54:33
  Speaker 1: every individual. The temperament of a man can be greatly
• 1:54:37
  Speaker 1: modified by environments, education, and experience, it can hardly be
• 1:54:42
  Speaker 1: changed in Toto. That is the reason why the Guidh
• 1:54:46
  Speaker 1: Sacred text says, even the man of knowledge behaves in
• 1:54:49
  Speaker 1: conformity with nature. Chapter eight. The mental faculties the power
• 1:54:55
  Speaker 1: of the human mind. If you closely study the action
• 1:54:59
  Speaker 1: of mind upon mind, of mind over matter of mind,
• 1:55:02
  Speaker 1: over the human body, you will find that each man
• 1:55:05
  Speaker 1: is a power in himself. You will have to develop
• 1:55:08
  Speaker 1: the potential faculties by self restraint and mastery over the passions.
• 1:55:13
  Speaker 1: When mind is so much powerful, what to speak anything
• 1:55:16
  Speaker 1: of the glory of ottman self, who is the storehouse
• 1:55:19
  Speaker 1: of everything, who is the infinite, inexhaustible central magazine of power, knowledge,
• 1:55:24
  Speaker 1: and bliss, from whom the little mind borrows its light
• 1:55:27
  Speaker 1: and power. Illustrations of the power of mind. Whenever any fire, accident,
• 1:55:33
  Speaker 1: or any other kind of accident occurs, how agile and
• 1:55:36
  Speaker 1: nimble you are, do you not exhibit wonderful powers? You
• 1:55:41
  Speaker 1: jump over a huge wall, save many children, run amidst
• 1:55:44
  Speaker 1: fire boldly, and carry things all psychic faculties, memory, imagination, will,
• 1:55:51
  Speaker 1: et cetera are at play. Chivalry, intrepidity, undaunted spirit, mercy,
• 1:55:57
  Speaker 1: and various other noble virtues are exhibited by you. Where
• 1:56:01
  Speaker 1: from did you draw these faculties and powers? From this
• 1:56:05
  Speaker 1: you can conclude that you are, in reality all powerful.
• 1:56:10
  Speaker 1: There is a big, magnanimous magazine of power inside. Go
• 1:56:14
  Speaker 1: to the source by meditation and tap it. You will
• 1:56:18
  Speaker 1: get everything. Rely on the self within. If you get
• 1:56:22
  Speaker 1: a telegram at twelve a m. On a hot day
• 1:56:25
  Speaker 1: in summer, which informs you that your father is seriously
• 1:56:28
  Speaker 1: ailing in your native village, which is twenty miles distant.
• 1:56:31
  Speaker 1: At once, you leave even your food and begin to gallop.
• 1:56:34
  Speaker 1: Though you yourself are not in good health at that time,
• 1:56:37
  Speaker 1: you do not mind anything, as you are very anxious
• 1:56:40
  Speaker 1: to see your loving father. You even run the whole
• 1:56:43
  Speaker 1: distance and reach the place within a couple of hours.
• 1:56:47
  Speaker 1: Then you begin to wonder, what I was myself very sick,
• 1:56:52
  Speaker 1: the day was very hot. I have covered a distance
• 1:56:55
  Speaker 1: of twenty miles within two hours. What a marvel it is.
• 1:57:00
  Speaker 1: This clearly shows that you are, in reality all powerful.
• 1:57:05
  Speaker 1: The mind possesses various kinds of powers and faculties. They
• 1:57:10
  Speaker 1: lie dormant. You will have to awaken them. The six
• 1:57:14
  Speaker 1: important powers of mind. There are three powers in the mind, will, action,
• 1:57:19
  Speaker 1: and knowledge. A desire arises in the mind. This is will.
• 1:57:26
  Speaker 1: The mind exerts to have this desire gratified. This is action.
• 1:57:31
  Speaker 1: It plans, schemes and finds out methods, et cetera for
• 1:57:35
  Speaker 1: the achievement of the desired object. This is knowledge. The
• 1:57:40
  Speaker 1: power of perception, power of memory, power of imagination, power
• 1:57:44
  Speaker 1: of judgment, will or intention, and concentration are the six
• 1:57:47
  Speaker 1: important powers of the mind. The power of perception. The
• 1:57:52
  Speaker 1: power of perception is power of cognition or sensation or
• 1:57:56
  Speaker 1: power of perception and knowing through senses or sense knowledge
• 1:58:00
  Speaker 1: power of memory. The power of memory does three things.
• 1:58:05
  Speaker 1: It grasps, it holds, It brings to memory whenever a
• 1:58:10
  Speaker 1: thing is needed. Though the power of grasping is done
• 1:58:14
  Speaker 1: by the power of perception of the mind or cognition,
• 1:58:17
  Speaker 1: the power of memory also participates in the act of grasping.
• 1:58:22
  Speaker 1: Suppose you hear the sound of a bell in the temple.
• 1:58:25
  Speaker 1: The memory power grasps it, then it retains it through concentration.
• 1:58:30
  Speaker 1: When you hear again the sound of the temple bell.
• 1:58:33
  Speaker 1: It at once reminds you this is the temple bell,
• 1:58:36
  Speaker 1: this is not the hostile bell. In meditation, the mind
• 1:58:40
  Speaker 1: grasps and takes possession of its perceptions or judgments. It
• 1:58:45
  Speaker 1: makes the content of the idea its own. It strengthens
• 1:58:49
  Speaker 1: the mental impression so that a voluntary recall is rendered easy.
• 1:58:53
  Speaker 1: Power of imagination. You have never seen an elephant riding
• 1:58:57
  Speaker 1: a cycle. When a man who has actually seen it
• 1:59:01
  Speaker 1: gives you a description, your mind forms a mental picture
• 1:59:04
  Speaker 1: at once. This is done by the power of imagination
• 1:59:08
  Speaker 1: of the mind, power of judgment, power of comparing and contrasting,
• 1:59:14
  Speaker 1: drawing inferences, discussion, conclusion, all belong to power of judgment
• 1:59:19
  Speaker 1: of the mind. The power of judgment has got two subdivisions,
• 1:59:23
  Speaker 1: ascertainment and logical reasoning. A is mortal, B is mortal.
• 1:59:30
  Speaker 1: C is mortal. Again, all men are mortal. Mister Choderie
• 1:59:36
  Speaker 1: is a man. Therefore Chodi is mortal. These sorts of
• 1:59:41
  Speaker 1: drawing conclusions through inductive and deductive logic with major and
• 1:59:44
  Speaker 1: minor premises and middle term, or through the five parts
• 1:59:47
  Speaker 1: of syllogistic reasoning of Goddamassage's Indian logic, are done by
• 1:59:51
  Speaker 1: power of judgment of the mind with the help of
• 1:59:53
  Speaker 1: ascertainment and logical reasoning. Logical reasoning has got two other
• 1:59:58
  Speaker 1: subdivisions in reference and discussion. When you see a river
• 2:00:03
  Speaker 1: in full flood in the morning, you infer that there
• 2:00:05
  Speaker 1: ought to have been rained during previous night. When you
• 2:00:09
  Speaker 1: see smoke on the hills, you infer that there ought
• 2:00:11
  Speaker 1: to be fire also on the hill. This is due
• 2:00:15
  Speaker 1: to inference. Will. Will is atma power. It is the
• 2:00:20
  Speaker 1: dynamic aspect of Brahmin, the absolute supreme spirit. Will is
• 2:00:25
  Speaker 1: Brahmin in motion. In Vedantav's sacred literature, will plays a
• 2:00:29
  Speaker 1: very conspicuous part. Much has been said about the power
• 2:00:33
  Speaker 1: of imagination in the West, that it is the most
• 2:00:35
  Speaker 1: tremendous power in the human mind, and that in a
• 2:00:38
  Speaker 1: conflict between the will and the imagination, the imagination would
• 2:00:42
  Speaker 1: invariably win the day. Some people say that the will
• 2:00:46
  Speaker 1: is greater than imagination. In the East, amongst the follower
• 2:00:50
  Speaker 1: of the Vedanta philosophy, will is regarded as a greater
• 2:00:53
  Speaker 1: faculty than imagination. What would the imagination do without the
• 2:00:57
  Speaker 1: impelling power of the will to execute with dynamic power
• 2:01:00
  Speaker 1: the desires, wishes and ideals there is correlation, coordination, and
• 2:01:06
  Speaker 1: cooperation between the different principles in the mind. Therefore, who
• 2:01:11
  Speaker 1: can say which is great or small, important or unimportant?
• 2:01:14
  Speaker 1: When each depends upon the other for its power, it
• 2:01:18
  Speaker 1: cannot be truly said that the one is greater than
• 2:01:20
  Speaker 1: the other, for their independence and power are derived from
• 2:01:24
  Speaker 1: one another. Concentration power, concentration power or the power to
• 2:01:29
  Speaker 1: hold is really a part of memory or power of memory.
• 2:01:34
  Speaker 1: In common parlance, we say mister Ramankrishna is a man
• 2:01:37
  Speaker 1: of good concentration in Vedantavs sacred literature. Here it means
• 2:01:42
  Speaker 1: that mister Ramankrishna has got fixed and steady ideas in
• 2:01:45
  Speaker 1: Vedantav's sacred literature. He cannot be changed by anybody. He
• 2:01:51
  Speaker 1: is not of a wavering nature. He sticks to Vedantavs
• 2:01:54
  Speaker 1: sacred literature alone. Nobody can shake him. A perception apperception
• 2:02:01
  Speaker 1: is the mind's perception of itself as a conscious agent.
• 2:02:05
  Speaker 1: The principle of apperception is just like a male clerk
• 2:02:08
  Speaker 1: of consciousness receiving, sorting out, correlating, arranging, pigeonholing, associating in
• 2:02:14
  Speaker 1: sending out messages. How to unfold the latent powers of mind?
• 2:02:20
  Speaker 1: There are many higher mental faculties. Latent in man mind
• 2:02:24
  Speaker 1: is a magazine of power. The unfoldment of these latent
• 2:02:28
  Speaker 1: psychic powers is possible through proper spiritual practice. The spiritual
• 2:02:33
  Speaker 1: practice should be systematic, constant, and intense. The student also
• 2:02:39
  Speaker 1: must have reached the proper stage of development. There must
• 2:02:42
  Speaker 1: be genuine faith. Also, then only sanguine success is possible.
• 2:02:48
  Speaker 1: Chapter nine, The three faults or defects of mind. Milk
• 2:02:52
  Speaker 1: is agreeable to some and disagreeable to others. There is
• 2:02:56
  Speaker 1: nothing wrong with the milk itself. Surely there is something
• 2:03:00
  Speaker 1: wrong with the mind. Doubtless there is a defect in
• 2:03:04
  Speaker 1: the mind. The view of a child when it sees
• 2:03:07
  Speaker 1: its mother is that she is its supporter, nourisher, and
• 2:03:10
  Speaker 1: giver of all comforts. The husband of the woman regards
• 2:03:14
  Speaker 1: her as an object of enjoyment. A tiger, when it
• 2:03:18
  Speaker 1: sees the same woman, regards her as its prey. The
• 2:03:21
  Speaker 1: object woman remains the same. The viewpoint differs in these
• 2:03:26
  Speaker 1: three cases owing to the defect of the mind. Dasha
• 2:03:30
  Speaker 1: fault means fault or defect. Impurity tossing in the veil
• 2:03:35
  Speaker 1: of ignorance are the threefold defects of the mind. The
• 2:03:38
  Speaker 1: mind is tossed about among objects of love and hatred,
• 2:03:42
  Speaker 1: like a light feather in a stormy wind. It ever,
• 2:03:45
  Speaker 1: whirls far and wide in vain, among sensual objects, away
• 2:03:48
  Speaker 1: from the association with the wise, like a strolling city dog.
• 2:03:52
  Speaker 1: But no results accrue therefrom This baneful mind whirls at
• 2:03:56
  Speaker 1: the sight of its much coveted immense wealth. This, this ferocious
• 2:04:00
  Speaker 1: dog of mind, following its mative desire, ever praise upon
• 2:04:04
  Speaker 1: poor ignorant worldlings as on carcasses. It will flit in
• 2:04:08
  Speaker 1: a moment from Hara to Paris, and from Colombo to Berlin,
• 2:04:13
  Speaker 1: not resting on any object firmly. It is characterized by
• 2:04:16
  Speaker 1: an excessive fluctuating power. It will fluctuate and be confused,
• 2:04:21
  Speaker 1: will flit away from an object and then return to it,
• 2:04:24
  Speaker 1: will rejoice in vain and be intoxicated with ego. A
• 2:04:28
  Speaker 1: mind becomes a prey to fear through its fluctuation. The
• 2:04:31
  Speaker 1: mind should be rendered fit for salvation, fit to approach
• 2:04:35
  Speaker 1: its blessings, its father, Brahmin, the absolute supreme cosmic Spirit.
• 2:04:40
  Speaker 1: Remove the three faults, impurities or vices such as lust, anger, greed, delusion,
• 2:04:47
  Speaker 1: pride or arrogance, envy, or jealousy are removed by doing
• 2:04:52
  Speaker 1: selfless or desireless action. Impurity means sin. Also, tossing is
• 2:04:58
  Speaker 1: removed by sitting gazing at a an object without winking,
• 2:05:01
  Speaker 1: practice of breath control and raja yoga. Veil of ignorance
• 2:05:06
  Speaker 1: is removed by knowledge, study of vedantic literature, profound meditation,
• 2:05:10
  Speaker 1: and meditation on oneness with the Brahman cosmic spirit. After
• 2:05:14
  Speaker 1: duly understanding the right significance of the great saying, I
• 2:05:17
  Speaker 1: am that establishing the unity of the individual with the Divine,
• 2:05:22
  Speaker 1: without hankering after paltry terrestrial things, in causing your mind
• 2:05:26
  Speaker 1: to fluctuate. Thereby, may you be immovable as a rock.
• 2:05:30
  Speaker 1: Those who have no lower impulses drive away rebirths to
• 2:05:33
  Speaker 1: a great distance from them. Study the nature of the mind.
• 2:05:38
  Speaker 1: Analyze the mind carefully. Get rid of the three faults
• 2:05:42
  Speaker 1: of the mind in pure vices, tossing in the veil
• 2:05:45
  Speaker 1: of ignorance. Purify the mind, steady the mind. Fix the
• 2:05:51
  Speaker 1: mind on God or Brahman. Get the mind dissolved in
• 2:05:55
  Speaker 1: God by constant and intense thinking practice the spiritual practice
• 2:06:00
  Speaker 1: of destruction or annihilation of the mind. Rise above the
• 2:06:04
  Speaker 1: deceptions and temptations of the mind. This is your duty.
• 2:06:09
  Speaker 1: You are born for this only. All other duties are
• 2:06:11
  Speaker 1: self created and self imposed owing to ignorance. Chapter ten.
• 2:06:16
  Speaker 1: Pure mind and impure mind. Through the discriminating mind, the
• 2:06:21
  Speaker 1: lower mind is powerfully mastered by the wise. Let him
• 2:06:25
  Speaker 1: raise the self by the self. The two kinds of mind,
• 2:06:30
  Speaker 1: the pure mind and the impure, instinctive or desire mind,
• 2:06:34
  Speaker 1: are the two kinds of mind according to Panishatic teaching.
• 2:06:38
  Speaker 1: There is the lower mind filled with passion. There is
• 2:06:41
  Speaker 1: the higher mind filled with purity. There are two minds.
• 2:06:46
  Speaker 1: You will have to make it into one pure mind
• 2:06:48
  Speaker 1: only if you want to meditate. It is through the
• 2:06:51
  Speaker 1: higher or pure mind that you will have to control
• 2:06:54
  Speaker 1: the lower or instinctive mind of passions and emotions. There
• 2:06:58
  Speaker 1: are two kinds of intellect allsou so impure intellect and
• 2:07:01
  Speaker 1: pure intellect. There are two kinds ego pure ego which
• 2:07:06
  Speaker 1: identifies with Brahmin supreme cosmic spirit the absolute existence, consciousness
• 2:07:11
  Speaker 1: and bliss, and impure ego, which identifies with the body.
• 2:07:15
  Speaker 1: There are two kinds of intention, pure intention thoughts of
• 2:07:19
  Speaker 1: God and impure intention thoughts of body in the world.
• 2:07:24
  Speaker 1: The impure mind, which creates impure intention, the impure intellect,
• 2:07:28
  Speaker 1: and impure ego. All these three form a vicious circle.
• 2:07:31
  Speaker 1: These three work in cooperation. The seed of the mind
• 2:07:35
  Speaker 1: is ego. Mind is merely a bundle of thoughts. Of
• 2:07:40
  Speaker 1: all thoughts, the eye thought is the root thought. It
• 2:07:44
  Speaker 1: is the first thought, also that emanated from the mind. Therefore,
• 2:07:48
  Speaker 1: mind is only the thought I. Intellect is the basis
• 2:07:52
  Speaker 1: of ego. It is intellect that forces you to identify
• 2:07:56
  Speaker 1: yourself with the physical body. It is intellect that cre
• 2:08:00
  Speaker 1: creates difference and the idea of many in the world.
• 2:08:03
  Speaker 1: Characteristics of the pure mind a pure mind like solitude, silence,
• 2:08:09
  Speaker 1: simple living, high thinking, study of spiritual books, philosophical discussions,
• 2:08:14
  Speaker 1: concentration of mind, and company of holy men, great souls,
• 2:08:18
  Speaker 1: and ascetics. A stainless mind can be judged through speech, face,
• 2:08:23
  Speaker 1: and eyes. Through these expressions, the opinion can be formed
• 2:08:27
  Speaker 1: whether a person has stainless mind. Higher desires, noble aspirations,
• 2:08:33
  Speaker 1: lofty ideals, true religious feeling, mercy, sympathy, pure unselfish love, devotion,
• 2:08:40
  Speaker 1: self inquiry, atmic inquiry, inspiration, genius. All come from the
• 2:08:44
  Speaker 1: higher pure mind. Pure mind is Brahmin, supreme, cosmic spirit itself.
• 2:08:50
  Speaker 1: It is an embodiment of purity itself. Characteristics of the
• 2:08:55
  Speaker 1: restless mind. A restless mind likes crowded cities, much talk,
• 2:09:00
  Speaker 1: luxurious life, low thinking, the company of women, study of
• 2:09:04
  Speaker 1: romantic novels, eating dainty dishes, and selfish works. Instinctive mind
• 2:09:10
  Speaker 1: is the lower, impure mind, with desires, passions, and epidities.
• 2:09:15
  Speaker 1: The vast majority of persons have this instinctive mind. Only,
• 2:09:19
  Speaker 1: even the so called civilized and educated persons live on
• 2:09:22
  Speaker 1: the plane of the instinctive mind. Their senses are very
• 2:09:26
  Speaker 1: sharp and acute, and they run after more refined things
• 2:09:29
  Speaker 1: for their sense gratification. They identify themselves with the physical
• 2:09:33
  Speaker 1: body and the senses. They have no idea of the
• 2:09:37
  Speaker 1: subtle oughtman self, which is entirely distinct from the body
• 2:09:40
  Speaker 1: and the senses. Their eye is the physical, gross body
• 2:09:44
  Speaker 1: only though they know that there is a mind. Sensual
• 2:09:48
  Speaker 1: enjoyment brings on diseases and destroys the power of discrimination
• 2:09:52
  Speaker 1: between real and unreal. It makes the mind impure. Therefore,
• 2:09:57
  Speaker 1: shun sensual enjoyment. Try to realize the self within, wherein
• 2:10:02
  Speaker 1: lies eternal bliss and immortality. Pure mind needed for atmo
• 2:10:07
  Speaker 1: self inquiry. A sharp, subtle, one pointed, pure mind is
• 2:10:12
  Speaker 1: needed for Atma, self inquiry, inquiry into Ottman's self or
• 2:10:15
  Speaker 1: the Supreme Spirit, and study of revelations. A gross mind
• 2:10:20
  Speaker 1: or practical intellect with selfishness and lust is absolutely unfit
• 2:10:24
  Speaker 1: for self inquiry and philosophical rashiocination. Selfishness clouds understanding. Selfishness
• 2:10:32
  Speaker 1: is the bane of life. The mind of a worldling
• 2:10:35
  Speaker 1: is ever ready to absorb sexual thoughts. It cannot imbibe
• 2:10:40
  Speaker 1: subtle philosophical ideas. It is callous and cannot vibrate properly
• 2:10:45
  Speaker 1: to take in philosophical ideas. You can drive a nail
• 2:10:49
  Speaker 1: in clay, but not in a stone. The mind has
• 2:10:52
  Speaker 1: to be purified by selfless or desireless action, the meditative
• 2:10:56
  Speaker 1: repetition of a mantra, practice of breath control, and others
• 2:11:00
  Speaker 1: their spiritual practices. Mind is compared to a mirror. If
• 2:11:05
  Speaker 1: the mirror is dirty, you cannot see your face clearly. Similarly,
• 2:11:10
  Speaker 1: if the mind mirror is dirty, full of vices, impurities, lust, anger, greed,
• 2:11:15
  Speaker 1: et cetera, you cannot see God clearly. You cannot see
• 2:11:19
  Speaker 1: the self clearly. The light of Brahman, Supreme cosmic Spirit
• 2:11:23
  Speaker 1: cannot shine efficiently clean it up with effort daily through
• 2:11:27
  Speaker 1: spiritual practice, meditation, strenuous selfless service, devotion, et cetera, you
• 2:11:34
  Speaker 1: will realize God mind must always be observed. Is the
• 2:11:38
  Speaker 1: utterance of the revelations. Brahman Supreme Cosmic Spirit is to
• 2:11:42
  Speaker 1: be seen by the mind. Here mind means the pure mind.
• 2:11:47
  Speaker 1: Brahman Supreme Cosmic Spirit can be seen by a mind
• 2:11:51
  Speaker 1: which is equipped with the four means of salvation, which
• 2:11:53
  Speaker 1: is rendered subtle and pure by the practice of the
• 2:11:56
  Speaker 1: control of mind, the control of senses, self restraint, an
• 2:12:00
  Speaker 1: observance of purity, which is furnished with the sacred instructions
• 2:12:03
  Speaker 1: of a qualified Guru, and which does hearing, reflection, and
• 2:12:07
  Speaker 1: profound meditation. Should the pure mind concentrate itself for some
• 2:12:11
  Speaker 1: time through a study of knowledge books, the association with
• 2:12:15
  Speaker 1: the wise, and an uninterrupted practice of meditation, than in
• 2:12:18
  Speaker 1: such persons developing knowledge, a divine vision will dawn in wicked.
• 2:12:22
  Speaker 1: Here will be a direct cognition of the One reality.
• 2:12:26
  Speaker 1: Slay the impure mind. The enemy of Ottman's self is
• 2:12:30
  Speaker 1: the impure mind, which is replete with excessive delusion and
• 2:12:33
  Speaker 1: a host of thoughts. This mischievous and powerful imp of
• 2:12:37
  Speaker 1: lower mind is the generator of all pains and all fears,
• 2:12:40
  Speaker 1: and the destroyer of all noble spiritual wealth. Your real
• 2:12:44
  Speaker 1: enemy is this impure mind only, which is full of delusion, cravings, desires,
• 2:12:49
  Speaker 1: and host of other impurities. Lest this enemy of mind
• 2:12:53
  Speaker 1: should spoil you in diverse ways through the enjoyments of
• 2:12:56
  Speaker 1: the many pleasures in this world, slay it in the
• 2:12:59
  Speaker 1: hope of getting eternal bliss and spiritual illumination. Destroy the
• 2:13:04
  Speaker 1: lower impure mind through the higher pure mind. Destroy your
• 2:13:08
  Speaker 1: instinctive mind through discrimination and help of your higher pure mind.
• 2:13:13
  Speaker 1: Then and then alone will you get eternal, infinite peace
• 2:13:16
  Speaker 1: and bliss of optman self. Then alone will you become
• 2:13:19
  Speaker 1: a liberated soul. Pure minds and restless minds move in
• 2:13:24
  Speaker 1: diametrically opposite directions. Pure mind unifies instinctive mind, separates and
• 2:13:31
  Speaker 1: divides voice from the instinctive mind. Will mislead you, purify
• 2:13:36
  Speaker 1: the mind, and hear the voice of conscience of the
• 2:13:38
  Speaker 1: pure mind. You will have to develop the pure part
• 2:13:42
  Speaker 1: of the mind by annihilating the lower impure instinctive mind.
• 2:13:47
  Speaker 1: If the lower mind is done away with through the
• 2:13:49
  Speaker 1: higher mind alone, then only will you have eternal happiness
• 2:13:52
  Speaker 1: and peace. Then alone will you attain liberation, supreme knowledge,
• 2:13:57
  Speaker 1: and perennial bliss. Slay this mind through constant self inquiry
• 2:14:02
  Speaker 1: and meditation on ome, and rest in your own essential nature,
• 2:14:05
  Speaker 1: the absolute existence, consciousness and bliss. State how to purify
• 2:14:10
  Speaker 1: the mind. As one iron shapes another iron. The pure
• 2:14:15
  Speaker 1: mind of a person which makes efforts in the virtuous
• 2:14:17
  Speaker 1: path should correct and mold his impure mind. Mind is
• 2:14:21
  Speaker 1: unfailingly rendered pure through true, virtuous and pure actions and
• 2:14:25
  Speaker 1: constant association with the wise and the Saintly. Speaking, the
• 2:14:30
  Speaker 1: truth and practice of pure compassion are very great purifiers
• 2:14:33
  Speaker 1: of mind. All lofty aspirations, all embracing tendencies and pity,
• 2:14:39
  Speaker 1: all go a long way in increasing the pure material
• 2:14:42
  Speaker 1: of the mind. The higher mind is developed sacrifice, gift, compassion,
• 2:14:48
  Speaker 1: study of the scriptures, in speaking the truth. These five
• 2:14:52
  Speaker 1: are purifying. The sixth is penance well practiced. The last
• 2:14:57
  Speaker 1: one is highly purifying. Pilgrimage to sacred places is also purifying.
• 2:15:03
  Speaker 1: You come in contact with holy persons. There you can
• 2:15:07
  Speaker 1: have good association with the wise and the saintly Charity,
• 2:15:12
  Speaker 1: repetition of Lord's name, selfless or desireless action, sacrifice, purification, celibacy, meditation, pilgrimage,
• 2:15:21
  Speaker 1: control of the senses, peace restraint, self restraint, self study, austerity, discipline,
• 2:15:27
  Speaker 1: service of saints. All tend to purify the mind. There
• 2:15:31
  Speaker 1: will be doubtless, unalloyed bliss in the mind thus purified.
• 2:15:36
  Speaker 1: A recitation of God's name mantra purifies the mind. Mere
• 2:15:41
  Speaker 1: repetition of God's name parrot like has very little effect.
• 2:15:46
  Speaker 1: It has some benefit. It must be repeated with feeling,
• 2:15:51
  Speaker 1: then it produces wonderful effects. The recitation of God's name,
• 2:15:55
  Speaker 1: unless inspired with the powerful will force of one's own mind,
• 2:15:59
  Speaker 1: cannot produce use much effect. Study of philosophical works, right thinking,
• 2:16:04
  Speaker 1: exercise of good and noble emotions, prayers and beneficent endeavors,
• 2:16:09
  Speaker 1: and above all, regular and strenuous meditation are the means
• 2:16:13
  Speaker 1: to improve the mind. These will bring about the rapid
• 2:16:16
  Speaker 1: evolution of the mind. When the mind is purified, a
• 2:16:20
  Speaker 1: whole is formed in the center through which purity, light,
• 2:16:23
  Speaker 1: and knowledge flow from Brahmin supreme cosmic spirit. A goldsmith
• 2:16:28
  Speaker 1: converts ten carrit gold into fifteen carrit gold by adding
• 2:16:31
  Speaker 1: acids and burning it several times in the crucible. Even so,
• 2:16:36
  Speaker 1: you will have to purify your sensuous mind through concentration
• 2:16:39
  Speaker 1: and reflection on the words of your spiritual preceptor and
• 2:16:42
  Speaker 1: the upanishatic sentences, meditation or silent repetition of the name
• 2:16:46
  Speaker 1: of the Lord, et cetera. It takes a long time
• 2:16:50
  Speaker 1: to purify yellow oxide of arsenic orpament. It has to
• 2:16:54
  Speaker 1: be soaked in cow's urine for seven days, in lime
• 2:16:57
  Speaker 1: water for ten days, and in milk for seven days.
• 2:17:01
  Speaker 1: Then it has to be burnt out one hundred and
• 2:17:03
  Speaker 1: eight times before a proper oxide is obtained. Even so,
• 2:17:07
  Speaker 1: it takes a long time to affect purity of mind.
• 2:17:11
  Speaker 1: Severe practice of austerity is needed. As a result of
• 2:17:15
  Speaker 1: purification of the mind, it becomes more sensitive, gets easily
• 2:17:19
  Speaker 1: disturbed by a sound or shock, and feels any pressure acutely.
• 2:17:24
  Speaker 1: An aspirant must be sensitive and yet have the body
• 2:17:26
  Speaker 1: and nerves completely under his control. The greater the sensitiveness becomes,
• 2:17:31
  Speaker 1: the more difficult is the task. There are many noises
• 2:17:35
  Speaker 1: which pass unheeded by an ordinary person, but which are
• 2:17:38
  Speaker 1: torture to one who is very sensitive. You must do
• 2:17:41
  Speaker 1: your best to get over this over sensitiveness. Initiation of
• 2:17:45
  Speaker 1: pure mind leads to quiescence. Purification is the first part
• 2:17:50
  Speaker 1: of yoga. When purification is over, the natural tendency of
• 2:17:54
  Speaker 1: the mind is to go towards liberation. If only a
• 2:17:58
  Speaker 1: disciple whose mind is clam ends of all its impurities
• 2:18:01
  Speaker 1: is initiated into the sacred mysteries by a Guru, then
• 2:18:05
  Speaker 1: his mind will get complete quiescence. He will enter into
• 2:18:08
  Speaker 1: an absolute state. The absolute state is termed Assimbadana, Chapter eleven.
• 2:18:15
  Speaker 1: Thought waves thought wave its nature and function. Thought wave
• 2:18:21
  Speaker 1: means a whirlpool. It is a wave of thought that
• 2:18:24
  Speaker 1: arises in the mind. Thought Waves are modifications of the mind.
• 2:18:30
  Speaker 1: They are the effect of ignorance. When ignorance is destroyed
• 2:18:34
  Speaker 1: by knowledge, thought waves get absorbed in Brahmin supreme cosmic spirit,
• 2:18:38
  Speaker 1: just as water thrown in a heated pan is absorbed
• 2:18:41
  Speaker 1: in the pan. Wherefrom does a thought wave arise from
• 2:18:45
  Speaker 1: the subconscious mind? Why does a thought wave arise? It
• 2:18:50
  Speaker 1: is self nature of mind. What is its function? It
• 2:18:55
  Speaker 1: causes the destruction of the veil of ignorance. It removes
• 2:18:59
  Speaker 1: the veil of gross ignorance of material reality that envelopes
• 2:19:02
  Speaker 1: the objects and conceals the true nature of objects. Causing
• 2:19:06
  Speaker 1: a breakthrough in awareness. It helps the evolution of a
• 2:19:09
  Speaker 1: man till he attains perfection or the liberation while still alive.
• 2:19:14
  Speaker 1: It is thought wave that opens the Kundalini power in
• 2:19:17
  Speaker 1: a wise and a third eyed chakra and joins it
• 2:19:19
  Speaker 1: in crown chakra. This is one path. The subconscious mind
• 2:19:25
  Speaker 1: is the mind stuff. It is the mental substance. Thought
• 2:19:29
  Speaker 1: wave is a modification of that mental substance. It is
• 2:19:33
  Speaker 1: a process. Just as waves and bubbles arise from the
• 2:19:37
  Speaker 1: surface of the ocean, so also these thought waves arise
• 2:19:40
  Speaker 1: from the surface of the mind ocean. Just as rays
• 2:19:44
  Speaker 1: emanate from the sun, so also these mental rays modification
• 2:19:48
  Speaker 1: of thought waves emanate from the mind sun. Just as
• 2:19:51
  Speaker 1: the sun merges itself in the horizon at sunset by
• 2:19:54
  Speaker 1: collecting all its rays, so also you will have to
• 2:19:57
  Speaker 1: merge in that sun of suns, the absolute conscience eternal peace,
• 2:20:01
  Speaker 1: by collecting all the dissipated mental rays and dissolving the
• 2:20:04
  Speaker 1: mind itself. The function of a thought wave in the
• 2:20:07
  Speaker 1: mind is to cause destruction of the veil of ignorance,
• 2:20:11
  Speaker 1: the removal of the veil of ignorance covering objects. Gross
• 2:20:15
  Speaker 1: ignorance is enveloping all objects. When the veil is removed,
• 2:20:20
  Speaker 1: perception of objects becomes possible. The thought wave removes the
• 2:20:24
  Speaker 1: veil of ignorance. When you pass through a big crowd
• 2:20:28
  Speaker 1: or persons, you are able to notice a few persons.
• 2:20:32
  Speaker 1: You do not see some persons, though they happen to
• 2:20:34
  Speaker 1: come in front of you. Why because there was not
• 2:20:38
  Speaker 1: complete destruction of the veil of ignorance. When this is done,
• 2:20:43
  Speaker 1: the object shines before you. According to Raja Yoga of
• 2:20:47
  Speaker 1: Maharshi Potentali, right, notion, misconception, imagination, sleep, and memory are
• 2:20:53
  Speaker 1: the five thought waves or mental functions. If these five
• 2:20:57
  Speaker 1: mental functions are suppressed, the suppression of desires and other
• 2:21:01
  Speaker 1: functions will follow. Object shaped thought waves. In God shaped
• 2:21:05
  Speaker 1: thought waves, through its own efforts, the mind assumes the
• 2:21:09
  Speaker 1: shape of any object it concentrates itself upon. If it
• 2:21:14
  Speaker 1: thinks of a woman, it assumes the shape of a woman.
• 2:21:17
  Speaker 1: This is termed a thought wave of the same form
• 2:21:20
  Speaker 1: as that if it thinks of God or Brahmin. The
• 2:21:23
  Speaker 1: God shaped thought wave develops. In the former case, passion
• 2:21:28
  Speaker 1: and restlessness will be infused into the mind, while in
• 2:21:31
  Speaker 1: the latter, purity will be infused. When the mind thinks
• 2:21:35
  Speaker 1: of objects and dwells on them, it assumes the shape
• 2:21:38
  Speaker 1: of those objects. It is termed as object shaped thought wave.
• 2:21:43
  Speaker 1: When it thinks of Brahman or infinity, the God shaped
• 2:21:46
  Speaker 1: thought wave is formed. The spiritual aspirant should be very
• 2:21:50
  Speaker 1: vigilant and circumspect in watching the mind and its activities.
• 2:21:55
  Speaker 1: He must convert object shaped thought waves into God shaped
• 2:21:58
  Speaker 1: thought waves. As soon as the mind drops down from
• 2:22:02
  Speaker 1: the God shaped thought wave into the object shaped thought wave,
• 2:22:05
  Speaker 1: he should again make the mind assume the God shaped
• 2:22:07
  Speaker 1: thought wave. There is very hard struggle. Indeed, you cannot
• 2:22:13
  Speaker 1: have an object shaped thought wave as thought of pot cloth,
• 2:22:16
  Speaker 1: et cetera, and a God shaped thought wave as the
• 2:22:18
  Speaker 1: thought of Brahmin. Also, at the same time, it is
• 2:22:22
  Speaker 1: against the utterances of the revelations. It is against practical experience. Also,
• 2:22:28
  Speaker 1: it is not the object that binds you. It is
• 2:22:32
  Speaker 1: the thought wave and identification with the thought wave that
• 2:22:35
  Speaker 1: causes attachment and bondage. It is through ignorance that you
• 2:22:39
  Speaker 1: identify yourself with the thought wave, as for instance, when
• 2:22:43
  Speaker 1: you say I am angry. Kinds of thought waves thought
• 2:22:48
  Speaker 1: waves have been classified into five kinds. One lower mind
• 2:22:52
  Speaker 1: thought wave, two intellect thought wave, three the witness thought
• 2:22:57
  Speaker 1: wave for the infinite self thought wave, and five the
• 2:23:01
  Speaker 1: one unified essence thought wave. Number one belongs to the
• 2:23:05
  Speaker 1: instinctive mind. Numbers two, three, four, and five belong to
• 2:23:10
  Speaker 1: the pure mind. Lower or instinctive mind thought wave is
• 2:23:15
  Speaker 1: the object shaped thought wave of worldlings. Intellect thought wave
• 2:23:19
  Speaker 1: belongs to the discriminative wise. When you identify yourself with
• 2:23:23
  Speaker 1: the witness thought wave, you can witness the modifications of
• 2:23:27
  Speaker 1: the mind. When you try to feel that you are
• 2:23:30
  Speaker 1: the infinite self, the infinite self thought wave is generated.
• 2:23:34
  Speaker 1: It is also known as God shaped thought wave. There
• 2:23:38
  Speaker 1: is no thought wave in Brahmin, the absolute Supreme God.
• 2:23:42
  Speaker 1: From the lower mind thought wave, you must jump to
• 2:23:45
  Speaker 1: the discrimination between real and unreal thought wave. The lower
• 2:23:49
  Speaker 1: mind thought wave concerns the mind sheath concerns the mind
• 2:23:53
  Speaker 1: along with the five sensory organs. The discrimination thought wave
• 2:23:58
  Speaker 1: belongs to the intellectual sheath. By developing the intellectual sheath,
• 2:24:03
  Speaker 1: the lower mind thought waves are conquered. From the discrimination
• 2:24:07
  Speaker 1: thought wave, you must jump to the witness thought wave.
• 2:24:10
  Speaker 1: From witness thought wave, you must jump to the infinite
• 2:24:13
  Speaker 1: self thought wave. From the infinite self thought wave. You
• 2:24:17
  Speaker 1: must jump to the one unified essence, which is the
• 2:24:19
  Speaker 1: essential nature of Brahmin supreme cosmic spirit. This is the
• 2:24:23
  Speaker 1: final goal of life, a state of solitude, isolation, aloneness,
• 2:24:28
  Speaker 1: and detachment. Inward focused mental waves and outward focused mental waves.
• 2:24:34
  Speaker 1: When the outgoing tendencies of the mind are arrested. When
• 2:24:37
  Speaker 1: the mind is retained within the heart, when all its
• 2:24:40
  Speaker 1: attention is turned on itself alone, that condition is inward
• 2:24:43
  Speaker 1: focused mental wave. The inward focused mental wave is the
• 2:24:47
  Speaker 1: indrawing energy of the mind, owing to increase impurity. The
• 2:24:52
  Speaker 1: spiritual aspirin can do a lot of spiritual practice when
• 2:24:55
  Speaker 1: he has this inward thought wave. The outward focused mental
• 2:24:59
  Speaker 1: wave is the outgoing tendency of the mind due to
• 2:25:02
  Speaker 1: passion and restlessness. When the vision is turned outward, the
• 2:25:06
  Speaker 1: rush of fleeting events engages the mind. The outgoing energies
• 2:25:11
  Speaker 1: of the mind begin to play further on account of
• 2:25:15
  Speaker 1: force of habit. The ears and eyes that once run
• 2:25:18
  Speaker 1: towards sound and sight, objects and desire are externalizing forces.
• 2:25:24
  Speaker 1: A restless man full of desires can never dream of
• 2:25:27
  Speaker 1: an inner spiritual life with inward focused mental wave. He
• 2:25:31
  Speaker 1: is absolutely unfit for the practice of introspection. You will
• 2:25:35
  Speaker 1: get inward focused mental waves or inward moving mind only
• 2:25:38
  Speaker 1: after you have destroyed all the externalizing powers of the mind.
• 2:25:43
  Speaker 1: Dispassion and introspection help a lot in the attainment of
• 2:25:46
  Speaker 1: this mental state. You must starve the mind by dispassion
• 2:25:50
  Speaker 1: and renunciation. You must learn the art of making the
• 2:25:53
  Speaker 1: mind introspective or turn inward upon itself, through the yogic
• 2:25:57
  Speaker 1: action abstraction. Just as you have to take back with
• 2:26:01
  Speaker 1: carry your cloth that has fallen on a thorny plant,
• 2:26:03
  Speaker 1: by removing the thorns one by one slowly, so also
• 2:26:06
  Speaker 1: you will have to collect back, with care and exertion
• 2:26:09
  Speaker 1: the dissipated rays of the mind that are thrown over
• 2:26:11
  Speaker 1: the sensual objects for very many years. You will have
• 2:26:15
  Speaker 1: to gather them patiently through dispassion and spiritual practice, through
• 2:26:19
  Speaker 1: renunciation and austerity, and then march boldly with indefatigable energy
• 2:26:23
  Speaker 1: towards God or Brahman. Those who know this practice can
• 2:26:27
  Speaker 1: really be peaceful. They only can be really happy when
• 2:26:32
  Speaker 1: the mental rays are concentrated. Illumination begins. Mind cannot do
• 2:26:37
  Speaker 1: any havoc. Now the mind cannot externalize itself. It can
• 2:26:42
  Speaker 1: be kept inside the cave of the heart. Destruction of
• 2:26:46
  Speaker 1: thought waves leads to mental strength. Mind gains great strength
• 2:26:50
  Speaker 1: when the thought waves are destroyed. It is not easy
• 2:26:54
  Speaker 1: to destroy thought waves because they are innumerable. They should
• 2:26:58
  Speaker 1: be taken up one by one and delth with separately.
• 2:27:01
  Speaker 1: Some thought waves are very strong, they demand strong efforts
• 2:27:06
  Speaker 1: for their destruction. Most of the thought waves are very weak.
• 2:27:11
  Speaker 1: Weak thought waves melt away like rent clouds. Strong thoughts
• 2:27:15
  Speaker 1: remain and frequently recur daily. In the morning, as soon
• 2:27:18
  Speaker 1: as you rise from your bed, be silent. Enter silence.
• 2:27:24
  Speaker 1: Silence is oughtman self. Silence is Brahman. Silence is center.
• 2:27:31
  Speaker 1: Silence is the cave of the heart. When the mind
• 2:27:34
  Speaker 1: runs from one object to another, that state in the
• 2:27:37
  Speaker 1: interval wherein you become mindless for a very short time,
• 2:27:40
  Speaker 1: is established in one's true nature, that is Brahmin, the
• 2:27:44
  Speaker 1: absolute supreme cosmic spirit. When the mind is controlled fully,
• 2:27:48
  Speaker 1: thought waves cease. When all the modifications subside, You enter
• 2:27:53
  Speaker 1: into the silence. Then and then alone, realize this this
• 2:27:58
  Speaker 1: very moment the divine glory in Brahmic divine splendor. Now
• 2:28:02
  Speaker 1: by closing the eyes, by drawing the senses, by stilling
• 2:28:06
  Speaker 1: the mind, by silencing the thoughts, by sharpening the intellect,
• 2:28:09
  Speaker 1: by purifying the mind, by meditating on om, by chanting
• 2:28:13
  Speaker 1: om with feeling, keep up the continuity of brahmic divine
• 2:28:17
  Speaker 1: consciousness throughout the twenty four hours. Have an unceasing flow
• 2:28:21
  Speaker 1: of atmic consciousness. This is very, very important. This is
• 2:28:27
  Speaker 1: an essential condition. This is a great desideratum. When all
• 2:28:32
  Speaker 1: the thought waves die, mental impressions and the frame of
• 2:28:35
  Speaker 1: the mind remain. Mental impressions can only be fried up
• 2:28:39
  Speaker 1: by deep meditative absorption without thought, Chapter twelve, Theory of perception.
• 2:28:46
  Speaker 1: When one thinks, then he understands. Without having thought, one
• 2:28:50
  Speaker 1: does not know. It is only after having thought that
• 2:28:52
  Speaker 1: one understands. I was absent minded, I did not hear.
• 2:28:58
  Speaker 1: I was absent minded, I did not see. It is
• 2:29:01
  Speaker 1: thus evident that a person sees with the mind. Here's
• 2:29:04
  Speaker 1: with the mind. Desire, determination, uncertainty, belief, disbelief, steadiness, unsteadiness, shame, intellect, fear.
• 2:29:14
  Speaker 1: All these are in the mind alone. Therefore, when touched
• 2:29:18
  Speaker 1: from behind, a person knows by the mind. Brihadoranayaka Upanishad.
• 2:29:24
  Speaker 1: There are two compartments in the mind, the thinking portion
• 2:29:27
  Speaker 1: and the perceiving portion. It is easy to stop the
• 2:29:30
  Speaker 1: thinking portion, but it is extremely difficult to stop the
• 2:29:33
  Speaker 1: functioning of the perceiving portion. It is only the individual
• 2:29:37
  Speaker 1: mind that sees objects outside. If you see the same
• 2:29:41
  Speaker 1: objects through a telescope, they appear different. If you can
• 2:29:45
  Speaker 1: see with the mind directly, you will have a different
• 2:29:48
  Speaker 1: vision altogether. The universal mind or manifestation of Brahmin, has
• 2:29:53
  Speaker 1: quite a different vision. He sees everything as a vibration
• 2:29:56
  Speaker 1: or movement within himself as his own intention. Just as
• 2:30:00
  Speaker 1: you can imagine within your own mind that a big
• 2:30:02
  Speaker 1: war is going on and many people are dying on
• 2:30:04
  Speaker 1: either side. You withdraw your imagination at your will. Theories
• 2:30:09
  Speaker 1: of perception, there is the elastic theory of the mind.
• 2:30:14
  Speaker 1: This school of thought says that the mind becomes elastic
• 2:30:17
  Speaker 1: when several objects come in contact with the various senses,
• 2:30:21
  Speaker 1: and thus puts itself simultaneously into touch with various sense organs.
• 2:30:26
  Speaker 1: When the mind comes in contact with one object in
• 2:30:28
  Speaker 1: one sense, it contracts to a point. This theory is
• 2:30:33
  Speaker 1: exploded and refuted by the follower of the Vedanta philosophy
• 2:30:36
  Speaker 1: as unsound. There is another school of thought that says
• 2:30:40
  Speaker 1: that there are different compartments or parts in the mind.
• 2:30:43
  Speaker 1: One part of the mind connects itself with one sense,
• 2:30:46
  Speaker 1: another part with a second sense, and so on. This
• 2:30:50
  Speaker 1: theory is similarly blown up and discarded by the follower
• 2:30:53
  Speaker 1: of the Vedanta philosophy as untenable and unsound. According to
• 2:30:58
  Speaker 1: the school of thought known by the name of perception
• 2:31:00
  Speaker 1: creation philosophy, the perceiver and the perceived are one. Just
• 2:31:05
  Speaker 1: as the spider weaves out the web from its own body,
• 2:31:08
  Speaker 1: even so, the mind throws out this physical universe from
• 2:31:11
  Speaker 1: its own body during waking state and withdraws the world
• 2:31:14
  Speaker 1: into its womb during sleep. An object is a thought wave,
• 2:31:18
  Speaker 1: externalized or objectified the scene. What you see outside is
• 2:31:23
  Speaker 1: due to mental ignorance. There is only light outside. There
• 2:31:28
  Speaker 1: is only vibration outside. It is the mind that gives
• 2:31:32
  Speaker 1: color and shape. It is all mental deception. This is
• 2:31:37
  Speaker 1: one view. This is one theory of perception. The interaction
• 2:31:42
  Speaker 1: between the mind inside and the rudimentary, undifferentiated subtle vibrations
• 2:31:47
  Speaker 1: outside is the object or the world that you see outside.
• 2:31:51
  Speaker 1: This is one theory of perception. Mind is formed out
• 2:31:55
  Speaker 1: of the pure portion of the five subtle elements. There
• 2:31:58
  Speaker 1: is light outside. The sun also emits light. The eye
• 2:32:03
  Speaker 1: is made up of the fire element. That portion of
• 2:32:07
  Speaker 1: the mind which perceives is also made up of the
• 2:32:09
  Speaker 1: fire element, So fire sees fire only. That portion of
• 2:32:14
  Speaker 1: the mind, which is made up of subtle sound element,
• 2:32:17
  Speaker 1: can hear. Sound comes from the ether outside. So the
• 2:32:22
  Speaker 1: ether of the mind hears the ether from outside. But
• 2:32:25
  Speaker 1: oughtman's self can see here, taste, and feel everything oughtman's
• 2:32:30
  Speaker 1: self only can be seen by atman self. Therefore, whatever
• 2:32:35
  Speaker 1: you see outside is aughtman's self only. Everything is verily Brahmin,
• 2:32:39
  Speaker 1: the supreme cosmic spirit, the view of Western medical science.
• 2:32:44
  Speaker 1: According to Western medical science, light vibrations from outside strike
• 2:32:48
  Speaker 1: the retina and an inverted image is formed there. These
• 2:32:52
  Speaker 1: vibrations are carried through optic tract and optic thalamus to
• 2:32:56
  Speaker 1: the center of vision in the occipital lobe of the
• 2:32:58
  Speaker 1: brain in the back part of the head. There a
• 2:33:01
  Speaker 1: positive image is formed. Then only you see the object
• 2:33:05
  Speaker 1: in front of you. Perception according to orthodox Hindu philosophy.
• 2:33:11
  Speaker 1: According to orthodox Hindu philosophy, the real background of perception
• 2:33:15
  Speaker 1: is the spirit of whom the Western doctors and psychologists
• 2:33:18
  Speaker 1: have no idea. Fleshy eyes are only external instruments for perception.
• 2:33:24
  Speaker 1: I is not an organ of vision. The organ of
• 2:33:27
  Speaker 1: vision is a center situated in the brain. So is
• 2:33:30
  Speaker 1: the case with all senses. Mind is connected with the senses,
• 2:33:35
  Speaker 1: the senses with the corresponding centers in brain, and the
• 2:33:38
  Speaker 1: centers with the physical organs to the external object. The
• 2:33:42
  Speaker 1: mind presents the sensation to intellect. Intellect takes it to
• 2:33:46
  Speaker 1: the spirit, which is pure spirit, which is immaterial. Now
• 2:33:50
  Speaker 1: real perception takes place. Spirit gives order to intellect. Then Intellect,
• 2:33:57
  Speaker 1: after proper decision and judgment, and after taking into consideration
• 2:34:01
  Speaker 1: the pros and cons of the subject on hand, gives
• 2:34:04
  Speaker 1: orders back to the mind for execution through the motor
• 2:34:07
  Speaker 1: centers or organs of action. Intellect is the prime minister
• 2:34:11
  Speaker 1: and judge who hears the statements of the advocate the mind.
• 2:34:15
  Speaker 1: The mind plays two parts, i that of an advocate
• 2:34:18
  Speaker 1: and two that of a commander in chief. After receiving
• 2:34:23
  Speaker 1: decisive orders from intellect, the mind acts the part of
• 2:34:26
  Speaker 1: a commander in chief and executes the orders of intellect
• 2:34:29
  Speaker 1: through the five soldiers, the five action organs. This is
• 2:34:33
  Speaker 1: the theory of perception according to the orthodox Hindu philosophy.
• 2:34:37
  Speaker 1: See how very clear matters are in Hindu philosophy. First
• 2:34:42
  Speaker 1: of all, there is the instrument or effect, for instance,
• 2:34:45
  Speaker 1: the fleshy eye. It takes the sense impressions to the
• 2:34:48
  Speaker 1: center or sense. The mind is then connected with the
• 2:34:52
  Speaker 1: center and the external instruments, namely the physical eye, ear,
• 2:34:56
  Speaker 1: et cetera. The mind carries the impressions still further and
• 2:35:00
  Speaker 1: presents them to the intellect, the determinative faculty, which reacts,
• 2:35:05
  Speaker 1: then flashes out the idea of egoism or ego which
• 2:35:09
  Speaker 1: self arrogates and identifies with pride. Then the mixture of
• 2:35:13
  Speaker 1: action and reaction is presented to the spirit, the real soul,
• 2:35:16
  Speaker 1: who perceives an object in the mixture. Knowledge comes through
• 2:35:20
  Speaker 1: contact with objects, the sense object connection. To know a
• 2:35:25
  Speaker 1: worldly object, the sense, mind, and individual being are required.
• 2:35:30
  Speaker 1: Sense will see the object, Mind will make it appear. Intellect,
• 2:35:35
  Speaker 1: with the help of reflected consciousness, will understand it. Mind, senses,
• 2:35:41
  Speaker 1: and the external instruments such as the physical eye, ear,
• 2:35:44
  Speaker 1: et cetera, should all be joined together. Then only perception
• 2:35:48
  Speaker 1: of an object is possible. The object comes in contact
• 2:35:52
  Speaker 1: with the senses. The senses are linked to the mind.
• 2:35:57
  Speaker 1: The mind is connected to the optman's self. The aptman's
• 2:36:00
  Speaker 1: self illumines. This is with reference to the physical plane.
• 2:36:05
  Speaker 1: The Vedantic theory. According to the nondual or unified theory
• 2:36:10
  Speaker 1: of perception, it is the consciousness within us that makes
• 2:36:13
  Speaker 1: perception possible. The consciousness within us unites with the consciousness
• 2:36:17
  Speaker 1: in the object, and the result is perception. It does
• 2:36:21
  Speaker 1: not follow from this that the mind and the senses
• 2:36:23
  Speaker 1: are useless. The senses are necessary for the adaptation of
• 2:36:28
  Speaker 1: perception to their approximate things from the soul's essential nature
• 2:36:32
  Speaker 1: being intelligence. It does not follow that the senses are useless,
• 2:36:36
  Speaker 1: for they serve the purpose of determining the special object
• 2:36:39
  Speaker 1: of each sense. The Vedantic theory of perception is that
• 2:36:43
  Speaker 1: the mind comes out through the eye and assumes the
• 2:36:45
  Speaker 1: shape of the object outside the internal sense organ. Though
• 2:36:50
  Speaker 1: wave enters through the opening of the sense I, removes
• 2:36:53
  Speaker 1: the ignorance of the object, assumes the shape and form
• 2:36:56
  Speaker 1: of the object, It envelopes, and presents the objects to
• 2:36:58
  Speaker 1: your view. The function of the thought wave is to
• 2:37:02
  Speaker 1: cause the removal of the veil of gross ignorance that
• 2:37:04
  Speaker 1: envelopes all objects. A ray of the mind actually goes out,
• 2:37:09
  Speaker 1: assumes the shape and form of the object, and envelopes it.
• 2:37:13
  Speaker 1: Then only perception takes place. The perception of a book
• 2:37:17
  Speaker 1: is possible only when the mind has assumed the actual
• 2:37:20
  Speaker 1: shape of the book. Mental image plus external something is
• 2:37:24
  Speaker 1: the object. Whatever objects you see outside have got their
• 2:37:28
  Speaker 1: own images in the mind. When you pass through a
• 2:37:31
  Speaker 1: mango garden, a ray of the mind comes out through
• 2:37:34
  Speaker 1: the eye and envelopes a mango. It assumes the shape
• 2:37:38
  Speaker 1: of the mango. The ray is termed thought wave. The
• 2:37:42
  Speaker 1: enveloping process is the pervasion of the mind over the object.
• 2:37:46
  Speaker 1: The thought wave is pervading the object during cognition, enabling
• 2:37:50
  Speaker 1: the mind to connect with and illuminate the object, leading
• 2:37:53
  Speaker 1: to its awareness. The function of a thought wave is
• 2:37:57
  Speaker 1: to remove the veil or obstruction that envelopes the eye,
• 2:38:00
  Speaker 1: object and the condition consciousness. The veil that envelopes the
• 2:38:04
  Speaker 1: mango is removed by the thought wave or the mental ray.
• 2:38:08
  Speaker 1: There is consciousness associated with the thought wave, the consciousness
• 2:38:12
  Speaker 1: accompanied by a thought wave. This consciousness illuminates the object mango.
• 2:38:18
  Speaker 1: It is called the causality connection between action and its result.
• 2:38:22
  Speaker 1: The mind is enveloping the object and taking the shape
• 2:38:25
  Speaker 1: of the object. The molten metal getting cast into the
• 2:38:28
  Speaker 1: crucible of the structure of the object. In the act
• 2:38:32
  Speaker 1: of mental cognition, the mind takes the shape of the
• 2:38:34
  Speaker 1: object and drags the consciousness towards it. So there is
• 2:38:38
  Speaker 1: a dual role played in acts of perception and cognition
• 2:38:41
  Speaker 1: psychological and conscious, and they are inseparable. Just as a
• 2:38:46
  Speaker 1: torchlight illumines an object in a flash, this thought wave
• 2:38:50
  Speaker 1: consciousness illumines the object. Then only does perception of the
• 2:38:54
  Speaker 1: mango take place. Mind makes intention perception is this a
• 2:38:59
  Speaker 1: mango or not? Intellect comes to help the mind and
• 2:39:02
  Speaker 1: determines this is a mango through previous experience. The mind
• 2:39:07
  Speaker 1: makes inquiry, how can I get the mango? May I
• 2:39:11
  Speaker 1: ask the gardener or the proprietor. Ego asserts, I must
• 2:39:15
  Speaker 1: get the mango anyhow I want it. Then the command
• 2:39:20
  Speaker 1: is given by the mind to the action organs for execution.
• 2:39:24
  Speaker 1: When you see a mango tree, it is external to you.
• 2:39:28
  Speaker 1: There is externality. The mango tree is a mental percept.
• 2:39:33
  Speaker 1: It is a mental concept. Also, there is no mango
• 2:39:37
  Speaker 1: tree apart from the mind. You know the existence of
• 2:39:40
  Speaker 1: the tree through the mind only there is a mental
• 2:39:43
  Speaker 1: image in the mind. The image in the mind plus
• 2:39:47
  Speaker 1: the external something is the mango tree. Even if you
• 2:39:51
  Speaker 1: close your eyes, you can get at the image through memory.
• 2:39:54
  Speaker 1: The green color of the leaves is due to a
• 2:39:57
  Speaker 1: certain rate of light vibrations, say ten millions of vibrations.
• 2:40:02
  Speaker 1: These light vibrations strike at the retina and are taken
• 2:40:05
  Speaker 1: to the vision center at the back of the brain.
• 2:40:08
  Speaker 1: The mango leaves have the power to split the white
• 2:40:10
  Speaker 1: rays and absorb the green color. Only so says science.
• 2:40:16
  Speaker 1: Your body also is as much external to you as
• 2:40:18
  Speaker 1: that yonder mango tree. It is also a mental percept
• 2:40:22
  Speaker 1: or mental concept. The mango tree is external to you
• 2:40:26
  Speaker 1: with reference to your body only. The mango tree itself
• 2:40:30
  Speaker 1: is a mere appearance that floats in the absolute or
• 2:40:33
  Speaker 1: the one reality. As the mango tree is external to
• 2:40:37
  Speaker 1: you from the standpoint of your body, and as the
• 2:40:39
  Speaker 1: body itself is external to you, the idea of externality
• 2:40:43
  Speaker 1: of the mango tree or this external universe is blown up. Now.
• 2:40:47
  Speaker 1: The term internality also has a false existence. Only there
• 2:40:51
  Speaker 1: is internality only with reference to the externality. If the
• 2:40:55
  Speaker 1: externality goes away, where is the internality. Both the terms
• 2:41:00
  Speaker 1: internality and externality are mere illusions creations of the mind.
• 2:41:05
  Speaker 1: There is only the solid existence, the one reality or
• 2:41:08
  Speaker 1: absolute behind the so called internality and externality. That is
• 2:41:13
  Speaker 1: the real infinite eye, that is your own self. Mind
• 2:41:18
  Speaker 1: alone creates differences. The eyes present before the mind some
• 2:41:22
  Speaker 1: forms or images. It is the mind that creates good
• 2:41:26
  Speaker 1: and bad forms. It says, this is good, this is ugly,
• 2:41:32
  Speaker 1: this is beautiful. Here comes bondage and trouble. Good and bad,
• 2:41:38
  Speaker 1: ugly and beautiful are pure mental creations. If mind can create,
• 2:41:43
  Speaker 1: it can destroy. Also similarly, the ears bring some sound
• 2:41:48
  Speaker 1: vibrations before the mind. It is the mind that says,
• 2:41:52
  Speaker 1: this is praise, this is censure. Eyes and ears are
• 2:41:57
  Speaker 1: not to be blamed at all. They are in a
• 2:42:01
  Speaker 1: mind causes the mischief. Mental cognition takes place serially. Mind
• 2:42:07
  Speaker 1: can think of only limited things. Mind cannot think of
• 2:42:11
  Speaker 1: greenness without thinking of a green object. Mind is without parts.
• 2:42:16
  Speaker 1: It can have only one idea at a time. This
• 2:42:20
  Speaker 1: is the conclusion of the philosophers of logic. Even those
• 2:42:23
  Speaker 1: follower of the Vedata philosophy who say that mind is
• 2:42:26
  Speaker 1: with compartments. On the analogy of the prostitute whose mind
• 2:42:30
  Speaker 1: is on the paramour even while she works in her house,
• 2:42:32
  Speaker 1: admit that the mind can have distinct thought wave of
• 2:42:35
  Speaker 1: the lover, only in general thought wave of the work
• 2:42:37
  Speaker 1: on hand at the time. The human mind has the
• 2:42:41
  Speaker 1: power of attending to only one object at a time,
• 2:42:44
  Speaker 1: although it is able to pass from one object to
• 2:42:46
  Speaker 1: another with a marvelous degree of speed, so rapidly, in fact,
• 2:42:50
  Speaker 1: that some assay held that it could grasp several things
• 2:42:52
  Speaker 1: at a time. Mind is agate keeper or guard who
• 2:42:56
  Speaker 1: can allow only one person one kind of sense vibration
• 2:42:59
  Speaker 1: at a time into the mental factory. You cannot here
• 2:43:02
  Speaker 1: and see at the same time. The mind can have
• 2:43:06
  Speaker 1: only one idea at a time, but it moves with
• 2:43:09
  Speaker 1: such tremendous lightning speed that an ordinary man thinks that
• 2:43:12
  Speaker 1: he can have several ideas at a time. Perception through
• 2:43:16
  Speaker 1: the finite mind, or cognition or experience takes place serially
• 2:43:20
  Speaker 1: and not simultaneously. Simultaneous knowledge can only be had in
• 2:43:25
  Speaker 1: formless meditative absorption, where past and future merge in the present.
• 2:43:29
  Speaker 1: Only a yogan will have simultaneous knowledge. A man of
• 2:43:33
  Speaker 1: the world with a finite mind can have only a
• 2:43:36
  Speaker 1: knowledge in succession. Two thoughts, however, closely related to each other,
• 2:43:41
  Speaker 1: cannot exist at the same time. The nature of the
• 2:43:44
  Speaker 1: internal organism mind prevents our having more than one aspect
• 2:43:48
  Speaker 1: of an object at each instant presented to consciousness, though
• 2:43:52
  Speaker 1: several objects may come in contact simultaneously with the different
• 2:43:56
  Speaker 1: sense organs. Yet the mind acts like a gatekeeper who
• 2:43:59
  Speaker 1: can admit only one person at a time through the gate.
• 2:44:02
  Speaker 1: The mind can send only one kind of sensation at
• 2:44:05
  Speaker 1: a time into the mental factory inside for the manufacture
• 2:44:08
  Speaker 1: of a decent percept and a nice concept. When the
• 2:44:12
  Speaker 1: mind gives attention and is attached to the sense of sight,
• 2:44:15
  Speaker 1: it can only see. It cannot hear. It cannot hear
• 2:44:19
  Speaker 1: and see at the same time. It is everybody's daily experience.
• 2:44:25
  Speaker 1: When your mind is wholly absorbed in deep study of
• 2:44:27
  Speaker 1: some interesting book, you cannot hear even if a man shouts,
• 2:44:31
  Speaker 1: because the mind was not there with the sense of hearing.
• 2:44:35
  Speaker 1: My mind was elsewhere. I did not see. My mind
• 2:44:38
  Speaker 1: was elsewhere, I did not hear. For man sees with
• 2:44:41
  Speaker 1: his mind and hears with his mind. When you seriously
• 2:44:44
  Speaker 1: think of a problem, you can neither see, nor hear,
• 2:44:47
  Speaker 1: nor feel. All the senses are detached from the mind.
• 2:44:52
  Speaker 1: There is only the process of inquiry or investigation by
• 2:44:55
  Speaker 1: the subconscious mind the mental substance. The best philosophy, Fifers
• 2:45:00
  Speaker 1: and Seers, Sages and Wyse, the best authorities Eastern and Western,
• 2:45:05
  Speaker 1: hold to the single idea theory as being correct. They
• 2:45:09
  Speaker 1: are unanimously agreed that the mind cannot actually attend to
• 2:45:12
  Speaker 1: more than one thing at a time, but when it
• 2:45:14
  Speaker 1: appears to be doing so, it is only moving with
• 2:45:17
  Speaker 1: prodigious rapidity backward and forward from one end to the other.
• 2:45:21
  Speaker 1: Illiterate people say that they can see and hear at
• 2:45:24
  Speaker 1: the same time. The mind moves with a tremendous velocity
• 2:45:28
  Speaker 1: backward and forward, and people imagine that mind can do
• 2:45:31
  Speaker 1: two things at a time. It is a sad mistake.
• 2:45:35
  Speaker 1: A spark of light presents the appearance of a continuous
• 2:45:38
  Speaker 1: circle of light if it is made to rotate rapidly.
• 2:45:42
  Speaker 1: Even so, though the mind can attend to only one
• 2:45:44
  Speaker 1: thing at a time, either hearing or seeing or smelling,
• 2:45:47
  Speaker 1: dash though it can admit only one kind of sensation
• 2:45:50
  Speaker 1: at a time, yet we are led to believe that
• 2:45:52
  Speaker 1: it does several actions simultaneously, because it moves from one
• 2:45:56
  Speaker 1: object to another with tremendous velocity so rapidly that its
• 2:46:00
  Speaker 1: successive attention perception appear as a simultaneous activity compensatory advantage
• 2:46:06
  Speaker 1: in sense perception. In some persons, the sense of hearing
• 2:46:10
  Speaker 1: is more developed than the sense of sight. Judges have
• 2:46:14
  Speaker 1: acute hearing. Commanders in chief have acute sight. The profession
• 2:46:19
  Speaker 1: itself forces them to develop the particular sense. Blind people
• 2:46:23
  Speaker 1: have acute sense of hearing. If one sense is defective,
• 2:46:27
  Speaker 1: nature compensates by developing more another sense. One of my
• 2:46:32
  Speaker 1: friends knows of a blind man who can feel the
• 2:46:34
  Speaker 1: nature of the color by mere touch. Speech is even
• 2:46:38
  Speaker 1: the sight of the spirit. Speech means here sound the
• 2:46:42
  Speaker 1: object of the sense of hearing. When this sense is enlightened,
• 2:46:46
  Speaker 1: reflection is produced in the mind by the mind. Effort
• 2:46:50
  Speaker 1: to obtain external thing is made for by the mind.
• 2:46:53
  Speaker 1: One sees one hears. When one at a time at
• 2:46:57
  Speaker 1: night in the dark cannot distinguish where sound orrise, be
• 2:47:00
  Speaker 1: it the neighing of horses, or the brain of donkeys,
• 2:47:03
  Speaker 1: or the barking of dogs, he resorts there. When speech
• 2:47:06
  Speaker 1: proceeds supersensory perception, it is the mind that really sees, tastes, smells, hears,
• 2:47:14
  Speaker 1: and feels. When you begin to think of the picture
• 2:47:17
  Speaker 1: of Lord Krishna, with closed eyes. It is through the
• 2:47:20
  Speaker 1: mind's eye that you see the picture. An occultist can
• 2:47:23
  Speaker 1: dispense with his physical, fleshy eyes and can see directly
• 2:47:27
  Speaker 1: with his mind. A devotee, being one with God, sees
• 2:47:31
  Speaker 1: directly with the eye of God, with the eye of
• 2:47:34
  Speaker 1: causal body. A wise sees with the eye of knowledge
• 2:47:38
  Speaker 1: of Ottman's self, divine sight, or the eye of wisdom.
• 2:47:42
  Speaker 1: How Brahmin perceives in the mind, will and sight are separate.
• 2:47:47
  Speaker 1: In pure consciousness, will and seeing are one. Will in
• 2:47:51
  Speaker 1: sight are combined, and no longer as in the case
• 2:47:54
  Speaker 1: of mind, separated from each other. Brahman Supreme, cosmic spirit
• 2:47:58
  Speaker 1: does not need mind to see, sense, think, and reason.
• 2:48:02
  Speaker 1: Brahman does not need eyes to see. He is self luminous.
• 2:48:07
  Speaker 1: He gives light to everything. He imparts light to mind.
• 2:48:12
  Speaker 1: He gives light and power to the senses. He is
• 2:48:15
  Speaker 1: the essence of consciousness. He is the condensed pure consciousness.
• 2:48:21
  Speaker 1: He is a mass of knowledge. He knows everything through
• 2:48:24
  Speaker 1: self knowledge. He sees within himself, through self knowledge, the
• 2:48:29
  Speaker 1: whole universe as his own intention, as an apparent or
• 2:48:32
  Speaker 1: illusory form. How to perceive Brahmin Brahman Supreme cosmic spirit
• 2:48:38
  Speaker 1: is not an object. It is to be felt by
• 2:48:41
  Speaker 1: direct spiritual realization knowledge of Brahman supreme cosmic Spirit. The
• 2:48:46
  Speaker 1: absolute existence or truth comes through feeling and meditation, through
• 2:48:51
  Speaker 1: spiritual experience, direct perception, or direct realization of true self,
• 2:48:56
  Speaker 1: wherein the seer, sight, and see merge into the one existence,
• 2:48:59
  Speaker 1: like the bubble in the Ocean, Chapter thirteen. Chit the
• 2:49:03
  Speaker 1: subconscious mind and memory. What is chit? Chit is termed
• 2:49:09
  Speaker 1: as the mind stuff or mental substance. It is the
• 2:49:13
  Speaker 1: ground floor, as it were, from it precede the three
• 2:49:16
  Speaker 1: thought waves, mind, intellect, and ego. This word belongs to
• 2:49:21
  Speaker 1: the ragiogic terminology of Maharshi Patanjali. Also in the Gidah
• 2:49:26
  Speaker 1: sacred text, Lord Krishna uses the term chit in various places.
• 2:49:32
  Speaker 1: The subconscious mind is termed chit in Vedantavs sacred literature.
• 2:49:37
  Speaker 1: Much of your subconsciousness consists of submerged experiences, memories thrown
• 2:49:41
  Speaker 1: into the background but recoverable chit. The subconscious mind is
• 2:49:46
  Speaker 1: like a calm lake, and thoughts are like waves upon
• 2:49:49
  Speaker 1: the surface of this lake, and name and form are
• 2:49:51
  Speaker 1: the normal ways in which these waves rise. No wave
• 2:49:55
  Speaker 1: can rise without name and form. The functions of the
• 2:49:59
  Speaker 1: subconscious mind are memory or remembrance, concentration, attention, and inquiry.
• 2:50:05
  Speaker 1: When you repeat the meditative repetition of a mantra or
• 2:50:08
  Speaker 1: recitation of God's name, it is the subconscious mind that
• 2:50:11
  Speaker 1: does the remembrance. It does a lot of work. It
• 2:50:16
  Speaker 1: turns out better work than the mind or intellect. The
• 2:50:19
  Speaker 1: field of subconscious mentation, the mental processes are not limited
• 2:50:24
  Speaker 1: to the field of consciousness alone. The field of subconscious
• 2:50:28
  Speaker 1: mentation is of a much greater extent than that of
• 2:50:31
  Speaker 1: conscious mentation. The mind is not conscious of the greater
• 2:50:35
  Speaker 1: portion of its own activities, as man can hold in consciousness,
• 2:50:39
  Speaker 1: but one fact at a time. Only a fraction of
• 2:50:42
  Speaker 1: our knowledge can be in the field of consciousness. At
• 2:50:45
  Speaker 1: any one moment. Only ten percent of mental activities come
• 2:50:49
  Speaker 1: into the field of consciousness. Ninety percent of the mental
• 2:50:53
  Speaker 1: activities takes place in the subconscious mind. Messages, when ready,
• 2:50:58
  Speaker 1: come out like a flash from the subcons conscious mind
• 2:51:00
  Speaker 1: to the surface of the conscious mind through the trap
• 2:51:03
  Speaker 1: door in the subconscious mind. We sit and try to
• 2:51:06
  Speaker 1: solve a problem and fail. We walk around, try again
• 2:51:10
  Speaker 1: and again fail. Suddenly an idea dawns on us that
• 2:51:14
  Speaker 1: leads to the solution of the problem. The subconscious processes
• 2:51:19
  Speaker 1: were at work. You repeatedly fail at night to get
• 2:51:22
  Speaker 1: the solution for a problem in arithmetic or geometry. In
• 2:51:26
  Speaker 1: the morning, when you wake up, you get a clear answer.
• 2:51:30
  Speaker 1: This answer comes like a flash from the subconscious mind.
• 2:51:34
  Speaker 1: Even in sleep. It works incessantly without any rest. It arranges, classifies, compares,
• 2:51:41
  Speaker 1: sorts all facts and works out a proper, satisfactory solution.
• 2:51:46
  Speaker 1: Sometimes you go to sleep at ten pm with the
• 2:51:49
  Speaker 1: thought I must get up at two a m. That
• 2:51:51
  Speaker 1: I in the morning to catch a train. This message
• 2:51:54
  Speaker 1: is taken up by the subconscious mind, and it is
• 2:51:57
  Speaker 1: this subconscious mind that wakes you up unfailingly at the
• 2:52:00
  Speaker 1: exact hour. The subconscious mind is your constant, trustworthy companion
• 2:52:05
  Speaker 1: and sincere friend. With the help of the subconscious mind,
• 2:52:09
  Speaker 1: you can change your vicious nature by cultivating healthy, virtuous
• 2:52:13
  Speaker 1: qualities that remain dormant in every human heart. If you
• 2:52:17
  Speaker 1: want to overcome fear, mentally deny that you have fear
• 2:52:20
  Speaker 1: and concentrate your attention upon the opposite quality, the ideal
• 2:52:23
  Speaker 1: of courage. When courage is developed, fear vanishes by itself.
• 2:52:29
  Speaker 1: The positive always overpowers the negative. This is an infallible
• 2:52:34
  Speaker 1: law of nature. This is the so called opposite thought
• 2:52:38
  Speaker 1: cultivation of Raja Yogan's It is the practice of countering
• 2:52:41
  Speaker 1: negative thoughts. By nurturing positive or opposing ones. You can
• 2:52:46
  Speaker 1: acquire a liking for distasteful tasks and duties. By cultivating
• 2:52:50
  Speaker 1: a desire and taste for them. You can establish new habits,
• 2:52:54
  Speaker 1: new ideals, new ideas, new tastes, and new character in
• 2:52:58
  Speaker 1: the subconscious mind by changing the old ones. Memory Memory
• 2:53:03
  Speaker 1: is a function of the subconscious mind. Memory is used
• 2:53:08
  Speaker 1: in two senses. We say mister John has got a
• 2:53:11
  Speaker 1: good memory. Here, it means that mister John's capacity of
• 2:53:15
  Speaker 1: the mind to store up its past experiences is very good.
• 2:53:20
  Speaker 1: Sometimes we say I have no memory of that incident. Here.
• 2:53:24
  Speaker 1: You cannot bring up to the surface of the conscious
• 2:53:26
  Speaker 1: mind in its original form the incident that took place
• 2:53:30
  Speaker 1: some years ago. It is an act of remembering. You
• 2:53:34
  Speaker 1: do not get any new knowledge through memory. It is
• 2:53:37
  Speaker 1: only a reproduction. If the experience is fresh, you can
• 2:53:42
  Speaker 1: have a complete recall of your past experience through memory.
• 2:53:46
  Speaker 1: In ordinary recollection, there is a temporal coefficient. In personal memory,
• 2:53:51
  Speaker 1: there is a specific coefficient. That which acts together with
• 2:53:55
  Speaker 1: another thing is a coefficient. In mathematics, the numerical or
• 2:53:59
  Speaker 1: Litterle factor prefixed to an unconne quantity in an algebraic
• 2:54:03
  Speaker 1: term is a coefficient. How does memory arise? Suppose you
• 2:54:08
  Speaker 1: have received a nice fan as a present from your
• 2:54:11
  Speaker 1: amiable friend. When you use the fan, it sometimes reminds
• 2:54:15
  Speaker 1: you of your friend. You think of him for a
• 2:54:18
  Speaker 1: cause of remembering or a cause of memory. If your
• 2:54:22
  Speaker 1: brother is a tall man, the sight of a similar
• 2:54:24
  Speaker 1: tall man in another place will bring to your mind
• 2:54:27
  Speaker 1: the memory of your brother. This is memory due to
• 2:54:30
  Speaker 1: the similarity of objects. Suppose you have seen a dwarf
• 2:54:34
  Speaker 1: at Madras. When you see a very tall man or patagonian,
• 2:54:38
  Speaker 1: this will remind you of the dwarf whom you saw
• 2:54:40
  Speaker 1: at Madras. The sight of a big palace will remind
• 2:54:44
  Speaker 1: you of a peasant's hut or a renuncience grass hut
• 2:54:47
  Speaker 1: on the bank of Ganga. This memory is due to
• 2:54:50
  Speaker 1: dissimilarity in objects. When you walk along the road on
• 2:54:54
  Speaker 1: a stormy day, if you happen to see a fallen tree,
• 2:54:58
  Speaker 1: you conclude that the tree has fallen owing to the storm.
• 2:55:01
  Speaker 1: In this case, the memory is due to the relation
• 2:55:04
  Speaker 1: between cause and effect. The new mental impressions wash away
• 2:55:09
  Speaker 1: the old mental impressions. If the mental impressions are fresh
• 2:55:13
  Speaker 1: and recent, it is easy to recall them back quickly.
• 2:55:16
  Speaker 1: They come up again from the depths of the sub
• 2:55:19
  Speaker 1: conscious mind to the surface of the conscious mind. The
• 2:55:22
  Speaker 1: revival of old mental impressions takes place if you visit
• 2:55:27
  Speaker 1: once the college wherefrom you received your education ten years
• 2:55:30
  Speaker 1: after you became an officer in the government, all the
• 2:55:33
  Speaker 1: previous mental impressions of your college days will be revived. Now.
• 2:55:37
  Speaker 1: You will remember now your old professors, old friends, old books,
• 2:55:41
  Speaker 1: and various other things. Characteristics of a good memory. The
• 2:55:46
  Speaker 1: following are the four good characteristics of a good memory.
• 2:55:49
  Speaker 1: One if you read once a passage, and if you
• 2:55:52
  Speaker 1: can reproduce the same nicely, it is a sign to
• 2:55:55
  Speaker 1: indicate that you have a very good memory. This is
• 2:55:58
  Speaker 1: termed very good memory. Two. If you can reproduce the
• 2:56:02
  Speaker 1: same thing without increase or decrease, addition or substraction, it
• 2:56:06
  Speaker 1: is called perfection. Three if you can preserve a fact
• 2:56:10
  Speaker 1: or passage or anything for a very considerable period, it
• 2:56:14
  Speaker 1: is called retentive memory. Four if you can reproduce a
• 2:56:18
  Speaker 1: passage at once without any difficulty. When it is needed.
• 2:56:21
  Speaker 1: It is called bringing near the process of recollection. When
• 2:56:26
  Speaker 1: you desire to remember a thing, you will have to
• 2:56:28
  Speaker 1: make a psychic exertion. You will have to go up
• 2:56:31
  Speaker 1: and down into the depths of the different levels of
• 2:56:34
  Speaker 1: subconsciousness and then pick up the right thing from a
• 2:56:36
  Speaker 1: curious mixture of multifarious, irrelevant matter. Just as the railway
• 2:56:41
  Speaker 1: sorder in the railway mail service takes up the right
• 2:56:44
  Speaker 1: letter by moving the hand up and down along the
• 2:56:46
  Speaker 1: different pigeon holes, so also the sort or subconscious mind
• 2:56:50
  Speaker 1: goes up and down along the pigeon holes in the
• 2:56:52
  Speaker 1: subconscious mind and brings the right thing to the level
• 2:56:54
  Speaker 1: of normal consciousness. The subconscious mind can pick up the
• 2:56:59
  Speaker 1: right thing from a heap of various matters. In a
• 2:57:02
  Speaker 1: big surgical clinic, the assistant surgeon allows only one patient
• 2:57:06
  Speaker 1: to enter the consultation room of the senior surgeon for examination.
• 2:57:11
  Speaker 1: Even so, the mind allows one idea only to enter
• 2:57:14
  Speaker 1: the mental factory at a time through the mind door.
• 2:57:17
  Speaker 1: The subconscious mind brings to the threshold of the conscious
• 2:57:21
  Speaker 1: mind during an act of memory, the right thing, at
• 2:57:24
  Speaker 1: the right moment suppressing all others. It serves the part
• 2:57:28
  Speaker 1: of a censor and allows only relevant memories to pass by.
• 2:57:32
  Speaker 1: What a wonderful mechanism it is. Who is the driver
• 2:57:36
  Speaker 1: for these dual minds? Who created these? What a magnanimous
• 2:57:41
  Speaker 1: being he must be. My hairs stand on their ends
• 2:57:44
  Speaker 1: when I think of him, My pen quivers when I write.
• 2:57:49
  Speaker 1: Don't you like to dwell with him? What a great
• 2:57:51
  Speaker 1: privilege and joy it is to be in communion with him.
• 2:57:55
  Speaker 1: When you try to remember something, sometimes you cannot remember
• 2:57:59
  Speaker 1: a ter some time, the forgotten something flashes out to
• 2:58:02
  Speaker 1: the conscious mind. How do you explain this? It is
• 2:58:07
  Speaker 1: a slip of memory. The mental impressions of the particular
• 2:58:11
  Speaker 1: thing has sunk deep The subconscious mind, which is the
• 2:58:15
  Speaker 1: storehouse of mental impressions and whose function is memory, has
• 2:58:19
  Speaker 1: to exert a bit to analyze and sort and bring
• 2:58:21
  Speaker 1: it to the surface of the conscious mind through the
• 2:58:23
  Speaker 1: trap door. After some exertion, revival of the old mental
• 2:58:28
  Speaker 1: impressions takes place. In the forgotten idea or name of
• 2:58:31
  Speaker 1: a person which you wish to recollect some time back,
• 2:58:34
  Speaker 1: suddenly flashes to the conscious or objective mind. There ought
• 2:58:38
  Speaker 1: to have been some congestion in the brain which might
• 2:58:41
  Speaker 1: have prevented the revival of a forgotten thing, idea, or person.
• 2:58:46
  Speaker 1: As soon as the congestion is relieved, the forgotten idea
• 2:58:49
  Speaker 1: floats on the surface of the mind. When the mind
• 2:58:52
  Speaker 1: is calm, memory becomes keen power of memory. Those who
• 2:58:58
  Speaker 1: overwork mentally, who do not deserve the rules of celibacy,
• 2:59:01
  Speaker 1: and who are tormented by many cares, worries, and anxieties,
• 2:59:05
  Speaker 1: lose their power of memory soon when you show symptoms
• 2:59:09
  Speaker 1: of losing your memory as you grow old. The first
• 2:59:12
  Speaker 1: symptom is that you find it difficult to remember the
• 2:59:14
  Speaker 1: names of persons. The reason is not far to seek.
• 2:59:19
  Speaker 1: All the names are arbitrary. They are like labels. There
• 2:59:24
  Speaker 1: are no associations with the names. The mind generally remembers
• 2:59:28
  Speaker 1: through associations as the impressions become deep. Thereby, even in
• 2:59:33
  Speaker 1: old age, you can remember old events as there are
• 2:59:36
  Speaker 1: associations with events. You can remember well in old age
• 2:59:40
  Speaker 1: some passages that you read in schools and colleges, but
• 2:59:44
  Speaker 1: you find it difficult to remember in the evening a
• 2:59:47
  Speaker 1: new passage you read in the morning. The reason is
• 2:59:50
  Speaker 1: that the mind has lost its concentration power, the power
• 2:59:53
  Speaker 1: of grasping ideas the brain cells have degenerated. In early boyhood,
• 2:59:59
  Speaker 1: the power of grasping in the mind is very marked,
• 3:00:03
  Speaker 1: but there is no power of understanding. In sixteen eighteen twenty,
• 3:00:09
  Speaker 1: the power of understanding becomes manifest. The power of retentive
• 3:00:13
  Speaker 1: memory is also great. In this age. The mind becomes
• 3:00:17
  Speaker 1: settled only after thirty Below thirty there is much wandering.
• 3:00:23
  Speaker 1: A man below thirty inches the vast majority of cases,
• 3:00:26
  Speaker 1: is not able to think and decide for himself. He
• 3:00:29
  Speaker 1: has no power of judgment. After forty five, power of
• 3:00:34
  Speaker 1: grasping begins to decline. Memory also begins to decline. He
• 3:00:39
  Speaker 1: has power of retention for what he has learned before,
• 3:00:43
  Speaker 1: he cannot learn new sciences. Celibacy helps a lot to
• 3:00:47
  Speaker 1: develop the power of retention and various other psychic powers.
• 3:00:51
  Speaker 1: Chapter fourteen, Mental impressions. What is mental impression? Whirlpool or
• 3:00:58
  Speaker 1: thought wave arises in the mind of It operates for
• 3:01:02
  Speaker 1: some time. Then it sinks below the threshold of normal
• 3:01:05
  Speaker 1: consciousness from the surface of the conscious mind, wherein it
• 3:01:09
  Speaker 1: was uppermost for some time. It sinks down deep into
• 3:01:12
  Speaker 1: the region of the subconscious mind. There it continues to
• 3:01:16
  Speaker 1: be a subliminal action and becomes a mental impression. A
• 3:01:20
  Speaker 1: conscious action, whether cognitive, effective, or conative, assumes a potential
• 3:01:25
  Speaker 1: and hidden form just below the threshold of consciousness. This
• 3:01:29
  Speaker 1: is termed a mental impression, memory a revival of mental impression.
• 3:01:35
  Speaker 1: The mental impressions are embedded in the subconscious mind. The
• 3:01:39
  Speaker 1: subconscious mind is otherwise known as the unconscious mind subjective mind.
• 3:01:45
  Speaker 1: Subconscious mind and unconscious mind are synonymous terms. The seat
• 3:01:50
  Speaker 1: of this subconscious mind is the cerebellum or hind brain.
• 3:01:54
  Speaker 1: You can recall the past experiences from the storehouse of
• 3:01:57
  Speaker 1: mental impressions in the subconscious mind. The past is preserved
• 3:02:02
  Speaker 1: even to the minutest detail. Even a bid is never lost.
• 3:02:07
  Speaker 1: When the fine mental impressions come up to the surface
• 3:02:09
  Speaker 1: of the conscious mind back again as a big wave.
• 3:02:12
  Speaker 1: When the past thought wave comes back to the surface
• 3:02:14
  Speaker 1: of the conscious mind again by recollection, it is called memory.
• 3:02:19
  Speaker 1: No memory is possible without the help of mental impression.
• 3:02:23
  Speaker 1: How the mental impression is formed. An experience in the
• 3:02:27
  Speaker 1: sense plane sinks down into the depths of the subconscious
• 3:02:30
  Speaker 1: mind and becomes their mental impression. A mental impression of
• 3:02:34
  Speaker 1: an experience is formed or developed in the subconscious mind
• 3:02:37
  Speaker 1: at the very moment that the mind is experiencing something.
• 3:02:41
  Speaker 1: There is no gap between the present experience and the
• 3:02:44
  Speaker 1: formation of a mental impression in the subconscious mind. A
• 3:02:48
  Speaker 1: specific experience leaves a specific mental impression. The memory of
• 3:02:53
  Speaker 1: this specific experience springs from that particular mental impression only,
• 3:02:57
  Speaker 1: which was formed out of that particular experience. When you
• 3:03:01
  Speaker 1: perceive an orange in taste for the first time, you
• 3:03:03
  Speaker 1: get knowledge of an orange. You know its taste, you
• 3:03:08
  Speaker 1: know the object orange. A mental impression is formed in
• 3:03:12
  Speaker 1: a subconscious mind at once. At any time, this mental
• 3:03:16
  Speaker 1: impression can generate a memory of the object orange and
• 3:03:20
  Speaker 1: knowledge of an orange. Though the object and the act
• 3:03:23
  Speaker 1: of knowledge are distinguishable, yet they are inseparable. Cyclic causation
• 3:03:28
  Speaker 1: of thought and mental impression. An object awakens or revives
• 3:03:33
  Speaker 1: mental impressions in the mind through external stimuli. Hence, an
• 3:03:38
  Speaker 1: intention or thought arises subjectively from within, without a stimulus
• 3:03:42
  Speaker 1: from outside. When you think of a cow, which you
• 3:03:45
  Speaker 1: have seen before, you repeat the word cow mentally, then
• 3:03:49
  Speaker 1: only the mental image comes. Then a thought is formed.
• 3:03:55
  Speaker 1: Mental impression causes intention, and intention causes mental impression, just
• 3:04:00
  Speaker 1: as seed is the cause of the tree. And tree
• 3:04:03
  Speaker 1: is the cause of the seed. In turn, there is
• 3:04:06
  Speaker 1: cyclic causation on the analogy of seed and tree. A
• 3:04:10
  Speaker 1: thought wave in the mind produces a mental impression, and
• 3:04:13
  Speaker 1: a mental impression in turn causes again a thought wave.
• 3:04:17
  Speaker 1: Owing to the force of stimuli either from within or
• 3:04:20
  Speaker 1: from without, the seed like mental impressions again expand and
• 3:04:24
  Speaker 1: give rise to further activities. This cycle of thought wave
• 3:04:28
  Speaker 1: and mental impression is without beginning, but has an end.
• 3:04:31
  Speaker 1: When one attains the divine knowledge and liberation, they get
• 3:04:35
  Speaker 1: dissolution into mother nature. They cease to produce any effect
• 3:04:40
  Speaker 1: on the liberated soul. The mental impressions should be fried
• 3:04:44
  Speaker 1: up by continuous deep meditative absorption. Then only you will
• 3:04:48
  Speaker 1: be free from births and deaths. The simultaneous practice of concentration, meditation,
• 3:04:54
  Speaker 1: and union over mental impressions mental impression is known as
• 3:04:59
  Speaker 1: residual potency. Also, when all thought waves or thoughts die away,
• 3:05:04
  Speaker 1: the frame of the mind remains with the mental impressions.
• 3:05:08
  Speaker 1: This is termed the potential mind. All mental impressions coexist
• 3:05:13
  Speaker 1: in the mind. The thought waves slowly subside and leave
• 3:05:17
  Speaker 1: traces in the mind. These traces are the mental impressions
• 3:05:22
  Speaker 1: from these mental impressions springs memory. If you have yogic vision,
• 3:05:27
  Speaker 1: you can vividly notice the marvels that take place in
• 3:05:29
  Speaker 1: the mental factory of an individual. How the thought wave
• 3:05:32
  Speaker 1: arises in the mind lake, how it subsides, and how
• 3:05:35
  Speaker 1: a mental impression is formed. You will be struck with wonder.
• 3:05:40
  Speaker 1: The simultaneous practice of concentration, meditation, and union over these
• 3:05:45
  Speaker 1: mental impressions brings out the direct knowledge of the residual potencies.
• 3:05:49
  Speaker 1: A yogan brings into direct consciousness the previous life states
• 3:05:53
  Speaker 1: by getting direct knowledge of their mental impressions. Such knowledge
• 3:05:57
  Speaker 1: can hardly be acquired in university. A yogin alone can
• 3:06:02
  Speaker 1: impart this knowledge to deserving aspirans. Virtuous and vicious mental impressions.
• 3:06:09
  Speaker 1: Like forces, mental impressions aid or inhibit one another. When
• 3:06:13
  Speaker 1: you see a man in serious sickness, and when the
• 3:06:16
  Speaker 1: feeling of mercy arises in your heart, all the mental
• 3:06:19
  Speaker 1: impressions of your previous merciful actions coalesce together and force
• 3:06:23
  Speaker 1: you to serve and help that sick man. Similarly, all
• 3:06:26
  Speaker 1: the mental impressions of charitable actions come forth to the
• 3:06:30
  Speaker 1: surface of the conscious mind when you see a man
• 3:06:32
  Speaker 1: in a serious distress and in straitened circumstances, and they
• 3:06:35
  Speaker 1: force you to help this man. You begin to share
• 3:06:38
  Speaker 1: with him your physical possessions. When one mental impression or
• 3:06:43
  Speaker 1: virtuous action comes into play, another mental impression of dissimilar
• 3:06:47
  Speaker 1: nature may emerge out and come in the way of
• 3:06:49
  Speaker 1: its fulfillment. This is fight between a virtuous and a
• 3:06:53
  Speaker 1: vicious mental impression. When you try to fix your mind
• 3:06:56
  Speaker 1: on God and think of purity, just at that moment,
• 3:06:59
  Speaker 1: all evil thoughts and mental impressions burst forth with violence
• 3:07:03
  Speaker 1: and vengeance to fight against you. This is termed crowding
• 3:07:07
  Speaker 1: of mental impressions. Good mental impressions also crowd together and
• 3:07:11
  Speaker 1: help you to drive out evil mental impressions. The father
• 3:07:15
  Speaker 1: of Sri swamid Vednandijy was a great devotee of Chandy.
• 3:07:20
  Speaker 1: At the time of his death, he was semi conscious.
• 3:07:24
  Speaker 1: He began to repeat all the slocus of Chandi Stotra,
• 3:07:27
  Speaker 1: which he had got by heart while he was young.
• 3:07:30
  Speaker 1: This is crowding of spiritual mental impressions. Past mental impressions
• 3:07:35
  Speaker 1: constitute past karma or actions. When you are born, the
• 3:07:39
  Speaker 1: mind is not a mere tabula rasaike, a blank tablet,
• 3:07:43
  Speaker 1: or a blank sheet of white paper. It is a
• 3:07:46
  Speaker 1: storehouse of mental impressions, predispositions, predilections, et cetera. A child
• 3:07:52
  Speaker 1: is born with his mental impressions. A child is born
• 3:07:56
  Speaker 1: with his past experiences transmuted into mental and moral tendency
• 3:08:00
  Speaker 1: and powers by experiences pleasant and painful. Man gathers materials
• 3:08:05
  Speaker 1: and builds them into mental and moral faculties. The earthly
• 3:08:09
  Speaker 1: experiences are worked up into intellectual faculty. The mind evolves
• 3:08:14
  Speaker 1: through the impressions received from the universe through the senses.
• 3:08:18
  Speaker 1: It will take many bodies till it gathers the complete
• 3:08:21
  Speaker 1: experience of the world. Every man is born with his
• 3:08:24
  Speaker 1: inborn or inherent mental impressions, and these mental impressions are embedded, lodged,
• 3:08:29
  Speaker 1: or imprinted in the subconscious mind, which is the seat
• 3:08:32
  Speaker 1: for past karma or actions. In earthly life. He gains
• 3:08:37
  Speaker 1: many more mental impressions or experiences through actions, and these
• 3:08:40
  Speaker 1: are added to the original store and become the future
• 3:08:43
  Speaker 1: accumulated actions. All mental impressions lie dormant in the subconscious
• 3:08:48
  Speaker 1: mind as latent activities, not only of this life, but
• 3:08:51
  Speaker 1: of all previous innumerable lives from beginningless time. The mental
• 3:08:56
  Speaker 1: impressions of animal life, those of dog's births, et cetera.
• 3:09:00
  Speaker 1: The mental impressions of a divine life, the mental impressions
• 3:09:03
  Speaker 1: of kingly life, the mental impressions of the life of
• 3:09:06
  Speaker 1: a peasant are all hidden there in the sub conscious mind.
• 3:09:10
  Speaker 1: In human life, only those mental impressions which are appropriate
• 3:09:14
  Speaker 1: to that particular type of birth will operate and come
• 3:09:17
  Speaker 1: to play. The other kinds of mental impressions will remain concealed, endormant.
• 3:09:23
  Speaker 1: As a merchant closing the year's ledger and opening a
• 3:09:25
  Speaker 1: new one does not enter in the new all the
• 3:09:27
  Speaker 1: items of the old, but only its balances. So does
• 3:09:30
  Speaker 1: the spirit hand over to the new brain his judgments
• 3:09:33
  Speaker 1: on the experiences of a life that is closed, the
• 3:09:36
  Speaker 1: conclusions to which he has come, the decisions to which
• 3:09:39
  Speaker 1: he has arrived. This is the stock handed on to
• 3:09:42
  Speaker 1: the new life, the mental furniture for the new dwelling
• 3:09:45
  Speaker 1: a real memory, karma action. The gross body and the
• 3:09:50
  Speaker 1: mind have, on account of your past karma or action,
• 3:09:53
  Speaker 1: a tendency to act in a certain way, and you
• 3:09:55
  Speaker 1: act just in accordance with that tendency, like a machine.
• 3:09:59
  Speaker 1: You wrongly impute to yourself the authorship agency of these
• 3:10:03
  Speaker 1: actions and thus make the matters worse. Most of your
• 3:10:07
  Speaker 1: actions are done more or less automatically. If you find
• 3:10:11
  Speaker 1: it difficult to do your actions in a selfless or
• 3:10:13
  Speaker 1: desireless spirit, have one desire for liberation in doing all
• 3:10:17
  Speaker 1: things in heaven, all earthly experiences of the mind are
• 3:10:21
  Speaker 1: sordid and analyzed. The essence is taken. The individual being
• 3:10:27
  Speaker 1: is born again in the physical universe with a new
• 3:10:29
  Speaker 1: frame and bent of mind, according to the nature of
• 3:10:32
  Speaker 1: the essence extracted in the mental plane. When you are
• 3:10:35
  Speaker 1: writing a drama, if sleep comes in, you stop writing
• 3:10:38
  Speaker 1: and retire to bed. As soon as you get up,
• 3:10:42
  Speaker 1: you continue to write from where you have left the
• 3:10:44
  Speaker 1: previous night. Even so, when you take up a new incarnation,
• 3:10:48
  Speaker 1: you begin to continue the work which you had left
• 3:10:51
  Speaker 1: unfinished in your previous life, in accordance with the current
• 3:10:54
  Speaker 1: of desires of your past life. Your next life will
• 3:10:57
  Speaker 1: depend very largely upon the action you perform in this birth.
• 3:11:01
  Speaker 1: There are probably many things which the man of the
• 3:11:04
  Speaker 1: world does constantly, and may do without much harm resulting
• 3:11:07
  Speaker 1: in any way. If these things were done by those
• 3:11:09
  Speaker 1: sincere aspirants who are treading the path of realization, they
• 3:11:13
  Speaker 1: would be decidedly harmful habitual study of abstract problems will
• 3:11:17
  Speaker 1: result in another earthly life in a well developed power
• 3:11:20
  Speaker 1: for abstract thinking, while flippant hasty thinking flying from one
• 3:11:25
  Speaker 1: object to another will bequeath a restless, irregulated mind to
• 3:11:28
  Speaker 1: the following birth into this world. The enslaving chains of
• 3:11:32
  Speaker 1: mental impressions mind exercises its suceranty through mental impressions. From
• 3:11:39
  Speaker 1: mental impressions emanate desires like swarms of locusts. From desire
• 3:11:44
  Speaker 1: flows the stream of desire, and from enjoyment of objects
• 3:11:47
  Speaker 1: of desires arises craving or intense longing. Craving is very powerful.
• 3:11:54
  Speaker 1: The mental impressions are embedded in a mind in the
• 3:11:57
  Speaker 1: causal body, there arises a memory of pleasure in the mind.
• 3:12:02
  Speaker 1: Then the mind thinks of objects. Maya illusion has her
• 3:12:06
  Speaker 1: powerful seat in the imagination. There comes attachment. The mind
• 3:12:11
  Speaker 1: plans and schemes. You are swayed by the passions. You
• 3:12:17
  Speaker 1: exert yourself physically to possess those objects and enjoy them.
• 3:12:21
  Speaker 1: In your efforts, you favor some and disfavor others through
• 3:12:24
  Speaker 1: raga and vesha, or attraction and aversion, or like and dislike.
• 3:12:29
  Speaker 1: You will have to enjoy the fruits of your virtuous
• 3:12:31
  Speaker 1: and vicious actions through this six spoke will of Raga
• 3:12:35
  Speaker 1: and Vesha, attraction and aversion, virtue and vice, pleasure and pain.
• 3:12:40
  Speaker 1: This senseric wal of birth and death moves on without stopping.
• 3:12:44
  Speaker 1: From beginningless time. Thoughts and desires depend upon mental impressions.
• 3:12:50
  Speaker 1: The nature of desires and thoughts depends upon the nature
• 3:12:53
  Speaker 1: of your mental impressions. If you have good mental impressions,
• 3:12:57
  Speaker 1: you will have good desires and good thoughts, and vice
• 3:13:00
  Speaker 1: vice versa. Even if you have indulged in vicious actions
• 3:13:03
  Speaker 1: up to the age of forty, begin practicing virtuous actions,
• 3:13:07
  Speaker 1: such as charity, muttering of mantra, recitation of God's name,
• 3:13:11
  Speaker 1: control of senses, self study, meditation, service of the poor,
• 3:13:15
  Speaker 1: and the sick, service of saints, et cetera. From this
• 3:13:18
  Speaker 1: moment and these mental impressions will prompt you to do
• 3:13:21
  Speaker 1: more virtuous deeds. They will stimulate good desires and noble thoughts.
• 3:13:27
  Speaker 1: The Lord says in the Bag of Adgidah Sacred Text,
• 3:13:31
  Speaker 1: even if the most sinful worships me with undivided heart,
• 3:13:34
  Speaker 1: he too must be deemed righteous, for he has rightly
• 3:13:37
  Speaker 1: resolved evil mental impressions. The real enemy. Who is your
• 3:13:42
  Speaker 1: real enemy? It is your own evil mental impressions. Substitute
• 3:13:48
  Speaker 1: favorable desires in place of unfavorable ones. Then you can
• 3:13:52
  Speaker 1: approach God. The mind will be changed. Old mental impressions
• 3:13:57
  Speaker 1: will be obliterated. Own suggestions of various kinds and crude
• 3:14:02
  Speaker 1: fantastic superstitions are rooted deeply in your mind. They are harmful.
• 3:14:08
  Speaker 1: You will have to knock them down by self inquiry.
• 3:14:11
  Speaker 1: Sublime suggestions right thinking, I am body, I am mister John,
• 3:14:16
  Speaker 1: I am a teacher, I am rich. These are wrong
• 3:14:18
  Speaker 1: suggestions and wrong mental impressions. Suggest to yourself boldly that
• 3:14:23
  Speaker 1: you are Brahmin, the supreme cosmic spirit. The previous wrong
• 3:14:28
  Speaker 1: suggestion and mental impression I am body, will slowly melt
• 3:14:31
  Speaker 1: away by strenuous efforts. If you forget your real Brahmic
• 3:14:35
  Speaker 1: divine nature even for a minute, the old mental impressions
• 3:14:38
  Speaker 1: of ignorance will try to come up and overwhelm you.
• 3:14:42
  Speaker 1: See how Narada's determination began to fluctuate even though he
• 3:14:45
  Speaker 1: was absorbed in meditation. When he saw some divine girls,
• 3:14:50
  Speaker 1: he at once experienced the sexual desire in himself. The
• 3:14:54
  Speaker 1: seed came out. He put it in a pot and
• 3:14:56
  Speaker 1: Shidaalah in the form of Kumba Muni emerged from out
• 3:14:59
  Speaker 1: of the pot. Therefore, you will have to be very
• 3:15:02
  Speaker 1: very careful. Keep yourself away from all kinds of temptations money, woman, name, fame,
• 3:15:09
  Speaker 1: et cetera. How to acquire good mental impressions. Try to
• 3:15:15
  Speaker 1: acquire some good spiritual mental impressions in this birth. At
• 3:15:18
  Speaker 1: least if you are notable to devote all your time
• 3:15:21
  Speaker 1: in spiritual pursuit, do some kind of meditation for a
• 3:15:25
  Speaker 1: short time at least daily, save for half an hour
• 3:15:27
  Speaker 1: in the morning and evening. Have a meditation room. Make
• 3:15:32
  Speaker 1: some kind of repetition of any mantra or God's name.
• 3:15:36
  Speaker 1: Study the Ghiddah sacred text regularly, have the association with
• 3:15:40
  Speaker 1: the wise and Saintly visit the sacred places nasik varanasi,
• 3:15:46
  Speaker 1: haridvar prieg once a year for a week's stay, have
• 3:15:50
  Speaker 1: the sight of great souls. By doing so you will
• 3:15:54
  Speaker 1: acquire some spiritual mental impressions, which will be a valuable
• 3:15:57
  Speaker 1: spiritual asset for a new good life. You will have
• 3:16:01
  Speaker 1: a very good berth. You will be placed in suitable
• 3:16:04
  Speaker 1: environments in the next berth for unfolding the divinity that
• 3:16:07
  Speaker 1: is lurking in your heart for practice of yoga. All
• 3:16:11
  Speaker 1: opportunities and facilities will be given to you by God
• 3:16:14
  Speaker 1: through his grace for your spiritual practice. Even by a
• 3:16:18
  Speaker 1: little systematic spiritual practice, you can change your mentality, your
• 3:16:22
  Speaker 1: old vicious mental impressions. You can cut short several future berths.
• 3:16:28
  Speaker 1: By practice for three years, you can free yourself from
• 3:16:31
  Speaker 1: the clutches of births and deaths. You are bound to
• 3:16:34
  Speaker 1: become a renunciant. Why not now in this very birth,
• 3:16:39
  Speaker 1: Why don't you cut short the cycle of unnecessary births
• 3:16:42
  Speaker 1: and consequent miseries. How long do you want to be
• 3:16:45
  Speaker 1: a slave of the world, a slave of passions and senses?
• 3:16:49
  Speaker 1: Wake up? Now, do spiritual practice and get immortality. Rouse
• 3:16:55
  Speaker 1: the aatman's self by the autman self. New healthy mental
• 3:16:59
  Speaker 1: impression can be implanted by new healthy suggestions. Suppose your
• 3:17:04
  Speaker 1: brain is a plank in which are driven nails which
• 3:17:07
  Speaker 1: represent the ideas, habits, and instincts which determine your actions.
• 3:17:12
  Speaker 1: If you find that there exists in you a bad idea,
• 3:17:15
  Speaker 1: a bad habit, a bad instinct, a bad nail, as
• 3:17:18
  Speaker 1: it were in the plank of your mind, you should
• 3:17:20
  Speaker 1: take another viz. A good idea, habit or instinct, place
• 3:17:24
  Speaker 1: it on the top of the bad one, and give
• 3:17:26
  Speaker 1: a hard tap with a hammer. In other words, you
• 3:17:29
  Speaker 1: should make a healthy, useful suggestion. The new nail will
• 3:17:33
  Speaker 1: be driven in perhaps a fraction of an inch, while
• 3:17:36
  Speaker 1: the old one will come out to the same extent.
• 3:17:39
  Speaker 1: At each fresh blow with the hammer, that is to say,
• 3:17:42
  Speaker 1: at each fresh suggestion, the one will be driven in
• 3:17:45
  Speaker 1: a little further in the other will be driven out
• 3:17:47
  Speaker 1: just that much, until after a certain number of blows,
• 3:17:50
  Speaker 1: the old habits will be completely replaced by the new habits,
• 3:17:53
  Speaker 1: new ideas. It demands doubtless strenuous efforts. It needs constant
• 3:18:00
  Speaker 1: repetition of the new healthy suggestions. Habit is second nature,
• 3:18:06
  Speaker 1: but pure, irresistible, determined will is bound to succeed eventually.
• 3:18:11
  Speaker 1: When you repeat Bohm, or when you repeat the Great
• 3:18:14
  Speaker 1: Saying of the Revelations, I am Brahmin. Once one mental
• 3:18:17
  Speaker 1: impression of the idea that I am Brahmin the absolute
• 3:18:21
  Speaker 1: is formed in a subconscious mind. The object in doing meditative,
• 3:18:25
  Speaker 1: silent repetition of Bohm twenty one thousand, six hundred times
• 3:18:28
  Speaker 1: daily is to strengthen this mental impression. Death of mental
• 3:18:33
  Speaker 1: impressions leads to liberation. The physical body may die, but
• 3:18:38
  Speaker 1: the thoughts and mental impressions of actions, enjoyments, and thinking
• 3:18:42
  Speaker 1: follow you after death till you attain liberation. These are
• 3:18:46
  Speaker 1: variable mental impressions that accompany you after death. They are
• 3:18:50
  Speaker 1: variable because you carry different kinds of mental impressions each time.
• 3:18:54
  Speaker 1: When you die in different incarnations, you create different kinds
• 3:18:58
  Speaker 1: of mental impressions. The permanent mental impressions that accompany you
• 3:19:03
  Speaker 1: after death are the five sensory faculties, five action faculties,
• 3:19:07
  Speaker 1: five prona vital energies, the fourfold mind, and the causal body,
• 3:19:11
  Speaker 1: which is the support for the astral body. It is
• 3:19:14
  Speaker 1: the death of the mental impressions. It is the death
• 3:19:17
  Speaker 1: of the causal body that leads to the final liberation.
• 3:19:21
  Speaker 1: It leads to the attainment of Brahman knowledge, the knowledge
• 3:19:24
  Speaker 1: of the absolute Supreme God. You will be getting fresh birth.
• 3:19:28
  Speaker 1: So long as there are mental impressions, You will have
• 3:19:31
  Speaker 1: to take birth again and again till all the mental
• 3:19:34
  Speaker 1: impressions are obliterated or fried up by the acquisition of
• 3:19:37
  Speaker 1: Brahma knowledge. When the mental impressions are wiped out, Brahmic
• 3:19:41
  Speaker 1: divine knowledge shines by itself in its own glory. Spiritual
• 3:19:46
  Speaker 1: practice consists in destroying the mental impressions. The aim of
• 3:19:51
  Speaker 1: a spiritual aspirant is to fry out, burn, or obliterate
• 3:19:54
  Speaker 1: all these mental impressions through thoughtless deep meditative absorption. Situal
• 3:20:00
  Speaker 1: practice consists in wiping out the mental impressions. Breathing, hearing, seeing, feeling, tasting, smelling.
• 3:20:08
  Speaker 1: All cause mental impressions or latent memory in the mind.
• 3:20:12
  Speaker 1: The world enters the mind through the eyes, ears, tongue,
• 3:20:15
  Speaker 1: and old mental impressions. If you remain in seclusion, you
• 3:20:19
  Speaker 1: can shut out the first three doors. Through self inquiry,
• 3:20:23
  Speaker 1: the right inquiry of Supreme Self, you can destroy the
• 3:20:26
  Speaker 1: fourth route. Then knowledge of the self will dawn. A
• 3:20:31
  Speaker 1: wise sage is without mental impressions. They are fried out
• 3:20:35
  Speaker 1: by knowledge, no doubt. The force of the mental impressions
• 3:20:39
  Speaker 1: remains in the mind, but they are harmless. They will
• 3:20:44
  Speaker 1: not bind the wise Chapter fifteen Intention the operation of thought.
• 3:20:51
  Speaker 1: There is the spiritual life in God. This is what
• 3:20:55
  Speaker 1: relates us to the infinite. You get everything in Brahmin
• 3:20:58
  Speaker 1: Supreme cosmic Spirit, as he is self contained and complete,
• 3:21:02
  Speaker 1: all full. All your wants and desires are satisfied. There
• 3:21:07
  Speaker 1: There is then the physical life. This it is that
• 3:21:10
  Speaker 1: connects us with the universe around us. The thought life
• 3:21:14
  Speaker 1: connects the one with the other. It is this that
• 3:21:17
  Speaker 1: plays between the two. We have the power within us
• 3:21:21
  Speaker 1: to open or close ourselves to the divine inflow, exactly
• 3:21:24
  Speaker 1: as we choose. This we have through the power of mind,
• 3:21:27
  Speaker 1: through the operation of thought. If you are restless, you
• 3:21:31
  Speaker 1: are far from God. You have shut yourself up from God.
• 3:21:36
  Speaker 1: If you are pure, you open yourself to the divine inflow.
• 3:21:40
  Speaker 1: The Gonga takes its origin in gangotriy Himalayas and runs
• 3:21:44
  Speaker 1: perennially towards Gonga Sagar. Similarly, thought currents take their origin
• 3:21:50
  Speaker 1: from the bed of mental impressions in the mind, wherein
• 3:21:53
  Speaker 1: are embedded the latent desires and flow incessantly towards the objects,
• 3:21:57
  Speaker 1: both in waking state and dream. Even a railway engine
• 3:22:01
  Speaker 1: is sent to the engine shed for rest when the
• 3:22:03
  Speaker 1: wheels become over hot. But this mysterious engine of mind
• 3:22:07
  Speaker 1: goes on thinking without a moment's rest. The expansion of
• 3:22:11
  Speaker 1: this mind alone is intention, and intention, through its power
• 3:22:15
  Speaker 1: of differentiation, generates this universe. Ignorant individuals have fickle minds
• 3:22:21
  Speaker 1: with a great deal of fluctuation and myriads of intentions.
• 3:22:25
  Speaker 1: Their minds ever vacillate through intentions. But the sages will
• 3:22:30
  Speaker 1: be free from intentions. They will be ever resting in
• 3:22:33
  Speaker 1: their atmic knowledge, the knowledge of the ottman self, which
• 3:22:37
  Speaker 1: gives the satisfaction in supreme peace. Intention only is the
• 3:22:41
  Speaker 1: cisaraw cycle of death and rebirth. When intention increases prodigiously,
• 3:22:47
  Speaker 1: it is in no way beneficial. It is for evil only.
• 3:22:51
  Speaker 1: The cause of bondage is intention. It is all the
• 3:22:55
  Speaker 1: intentions and desires which you generate that enmeshu as in
• 3:22:58
  Speaker 1: a nest. You become subject to bondage through your own
• 3:23:02
  Speaker 1: intentions and desires, like a silkworm in its cocoon. Intention
• 3:23:07
  Speaker 1: of the mind itself is pain. Its absence is brahmic
• 3:23:10
  Speaker 1: divine bliss. Intention only is some Sara cycle of death
• 3:23:15
  Speaker 1: and rebirth. Its destruction is liberation. It is the intention
• 3:23:19
  Speaker 1: of the mind that brings about this world with all
• 3:23:21
  Speaker 1: its moving and fixed creatures. The poisonous tree of the
• 3:23:25
  Speaker 1: Great Maya's illusion flourishes more and more out of the
• 3:23:28
  Speaker 1: seed of the mind's modifications, full of intention, in the
• 3:23:32
  Speaker 1: soil of the variegated enjoyments of the world. Maya illusion
• 3:23:36
  Speaker 1: is a big poisonous tree. Cravings and desires water the
• 3:23:40
  Speaker 1: tree of the maaic illusion. Action are the fruits. Lust, anger, greed,
• 3:23:47
  Speaker 1: et cetera are the sprouts. Purity, Restlessness and inertia are
• 3:23:52
  Speaker 1: the buds. Senses are the twigs. Ego is the trunk,
• 3:23:58
  Speaker 1: Raga and vesha. Attraction and aversion are the two main branches.
• 3:24:04
  Speaker 1: Various sensual objects are the leaves. The individualized mind, which
• 3:24:09
  Speaker 1: is full of ignorance and is all pervading, though existing
• 3:24:12
  Speaker 1: in name, has no form, either external or internal, like
• 3:24:15
  Speaker 1: the ether permeating all space. The mere manifestation in all
• 3:24:19
  Speaker 1: objects of seeming reality is the mind. Wherever there is intention,
• 3:24:25
  Speaker 1: there does the mind exist. The origin and the dissolution
• 3:24:29
  Speaker 1: of this universe, which is nothing but a mode of consciousness,
• 3:24:33
  Speaker 1: take place with the complete origination and destruction of the
• 3:24:36
  Speaker 1: intentions of the mind. Realization of Brahmin supreme cosmic spirit
• 3:24:40
  Speaker 1: can be affected through the mind alone. After abandoning its
• 3:24:43
  Speaker 1: intentions and perceptions, you should root out intention as completely
• 3:24:48
  Speaker 1: as possible. This destruction of intention should be intelligently practiced.
• 3:24:54
  Speaker 1: Annihilation of intentions constitutes liberation. You may perform austerity for
• 3:24:59
  Speaker 1: myriads years. You may be able to travel at once
• 3:25:02
  Speaker 1: through the three worlds, but never will you be able
• 3:25:05
  Speaker 1: to reach the stainless liberation except through the firm path
• 3:25:08
  Speaker 1: of the annihilation of intentions. Therefore, endeavor to destroy this
• 3:25:13
  Speaker 1: intention and thereby attain brahmic divine bliss, which is devoid
• 3:25:17
  Speaker 1: of pains and heterogeneity. It is only intention of the
• 3:25:21
  Speaker 1: mind destroyed beyond resurrection that constitutes the immaculate Brahmic divine seat.
• 3:25:27
  Speaker 1: Why can you not contemplate silently and secretly in your
• 3:25:30
  Speaker 1: heart upon the destruction of this intention, then it will
• 3:25:33
  Speaker 1: so betide that even the throne of an emperor who
• 3:25:36
  Speaker 1: sways his scepter over the whole earth will be regarded
• 3:25:39
  Speaker 1: by you as but a paltry bauble. Remain without intention
• 3:25:43
  Speaker 1: and indecision and the feeling of duality. Divest yourself of
• 3:25:47
  Speaker 1: all intentions and be absolute beyond the limitations of the mind.
• 3:25:52
  Speaker 1: Be in a thoughtless state, a state of pure consciousness
• 3:25:55
  Speaker 1: without any thought waves. This is steadiness in brahmin supreme
• 3:25:59
  Speaker 1: cosmic spirit, or steadiness in non duality and oneness. Strive
• 3:26:04
  Speaker 1: hard to get this state. You will be then in
• 3:26:07
  Speaker 1: perfect peace and joy the self nature of mind. The
• 3:26:12
  Speaker 1: mind can very easily think of worldly objects. It is
• 3:26:17
  Speaker 1: its self nature. Thoughts generally flow with ease towards objects.
• 3:26:23
  Speaker 1: Mental energy will readily flow in that direction. The mental
• 3:26:27
  Speaker 1: force can easily flow in the old grooves and avenues
• 3:26:30
  Speaker 1: of mundane thoughts. It finds it extremely difficult to think
• 3:26:34
  Speaker 1: of God. It is an uphill work for a senseric
• 3:26:38
  Speaker 1: mind of worldly activity. The difficulty in weaning the mind
• 3:26:42
  Speaker 1: from objects and fixing it on God is the same
• 3:26:44
  Speaker 1: as in making the Ganga flow towards badriyin Orion instead
• 3:26:48
  Speaker 1: of its natural flow towards Gonga Sagar. It is like
• 3:26:52
  Speaker 1: rowing against the current of the Yemenah. Still, through strenuous
• 3:26:56
  Speaker 1: efforts and renunciation, it must be trained to flow towards God,
• 3:27:00
  Speaker 1: much against its will. If you want to free yourself
• 3:27:02
  Speaker 1: from birth and death, there is no other go If
• 3:27:05
  Speaker 1: you want to escape from worldly miseries and tribulations. How
• 3:27:09
  Speaker 1: to destroy intention? Destroy the stains of intention or the
• 3:27:14
  Speaker 1: cloud of intention through the power of discrimination and constant efforts,
• 3:27:17
  Speaker 1: and be drowned in the ocean of brahmic divine bliss
• 3:27:20
  Speaker 1: with spiritual illumination. When you try to bury your shadow
• 3:27:24
  Speaker 1: in the earth. It always comes out. Similarly, when you
• 3:27:28
  Speaker 1: try to destroy the intentions through discriminative thoughts, through the
• 3:27:32
  Speaker 1: discrimination between the real and the unreal, they will come
• 3:27:35
  Speaker 1: out again and again. Withdraw the mind from the objects
• 3:27:39
  Speaker 1: and act according to your Guru's instructions. Purify the mind
• 3:27:43
  Speaker 1: and fix it on the space of the heart, the
• 3:27:45
  Speaker 1: infinite Brahmin, supreme cosmic spirit. The mind will be destroyed
• 3:27:50
  Speaker 1: in course of time. Be sure of this. Do not
• 3:27:54
  Speaker 1: for a moment contemplate upon the things of the universe.
• 3:27:58
  Speaker 1: You need not exert yourself too much much to rid
• 3:28:00
  Speaker 1: yourself of this intention. With the checking of all thoughts,
• 3:28:04
  Speaker 1: one's mind will perish. To crush a full blown flower
• 3:28:08
  Speaker 1: in one's hand requires a little effort, But even that
• 3:28:11
  Speaker 1: little effort is not needed to do away with intention.
• 3:28:14
  Speaker 1: Intention is destroyed with the control of thoughts. Having firmly
• 3:28:19
  Speaker 1: annihilated the external intention through the internal one, and having
• 3:28:22
  Speaker 1: destroyed the impure mind through the pure one, rest firmly
• 3:28:26
  Speaker 1: in your Atma self knowledge. When you are firmly established
• 3:28:29
  Speaker 1: in the idea that the world is unreal, distraction through
• 3:28:33
  Speaker 1: names and forms and vibration of intention will slowly vanish,
• 3:28:37
  Speaker 1: repeat constantly the formula Brahman Supreme Cosmic Spirit alone is real.
• 3:28:42
  Speaker 1: World is unreal. Individual being is identical with Brahman Supreme
• 3:28:47
  Speaker 1: Cosmic Spirit. You will gain immense strength and peace of
• 3:28:51
  Speaker 1: mind through the repetition, having freed yourself from all desires
• 3:28:56
  Speaker 1: for the visible objects before you, and having made your
• 3:28:58
  Speaker 1: impure mind firm and steady, through your pure mind, eradicate
• 3:29:02
  Speaker 1: all the intentions that arise in the mind. Now, this mind,
• 3:29:06
  Speaker 1: which arises through intentions, perishes through it alone, like a
• 3:29:10
  Speaker 1: flame of fire, which, though fanned by the wind, is
• 3:29:13
  Speaker 1: yet extinguishable by the same the state of intentionlessness. With
• 3:29:18
  Speaker 1: the extinction of the base intentions, there is the extinction
• 3:29:22
  Speaker 1: of ignorance and its effect mind. Intention is pain. Intentionlessness,
• 3:29:28
  Speaker 1: or the elimination of intentions, is all bliss. Sit alone
• 3:29:32
  Speaker 1: in a solitary room, close the eyes, watch the mind,
• 3:29:37
  Speaker 1: and destroy the thought waves one by one by continuous
• 3:29:41
  Speaker 1: energetic efforts. The highest stage of bliss, the union of
• 3:29:45
  Speaker 1: the individual with the higher Self and the universe, when
• 3:29:48
  Speaker 1: all thoughts disappear, will ensue. If with the extinction of
• 3:29:53
  Speaker 1: the pain producing intentions, the mind also is destroyed, then
• 3:29:57
  Speaker 1: will the thick frost of delusion affecting you from remote
• 3:29:59
  Speaker 1: peure periods dissipate itself. Then, like an unobscured sky in
• 3:30:04
  Speaker 1: the autumnal season, brahmin supreme cosmic spirit alone will shine, resplendent, blissful, imperishable, nondual,
• 3:30:11
  Speaker 1: formless and without birth and death. When your thoughts, which
• 3:30:15
  Speaker 1: are now dispersed, shall be collected together, and you will
• 3:30:18
  Speaker 1: remain in a state of repose, then the eternally happy
• 3:30:21
  Speaker 1: outman's self will shine forth as the reflection of the
• 3:30:24
  Speaker 1: sun is seen in a clear surface of water. Peace
• 3:30:28
  Speaker 1: is not in money, woman, or eating. When the mind
• 3:30:31
  Speaker 1: becomes desireless and thoughtless, oughtman's self shines and sheds forth
• 3:30:35
  Speaker 1: eternal bliss and peace. Why do you search in vain
• 3:30:39
  Speaker 1: for happiness in objects outside? Search within for bliss in
• 3:30:43
  Speaker 1: the subjective, absolute existence, consciousness and bliss of the immortal
• 3:30:47
  Speaker 1: aughtman self. Chapter sixteen. Thought creates the world. Thought the
• 3:30:53
  Speaker 1: origin of everything. Everything in the material universe about us
• 3:30:58
  Speaker 1: had its origin first in thought. From this it took
• 3:31:01
  Speaker 1: its form. Every castle, every statue, every painting, every piece
• 3:31:07
  Speaker 1: of mechanism. In short, everything had its birth, its origin
• 3:31:11
  Speaker 1: first in the mind of the one who formed it
• 3:31:13
  Speaker 1: before it received its material expression or embodiment. Mind has
• 3:31:18
  Speaker 1: got various preoccupations. When an artist begins to draw a
• 3:31:22
  Speaker 1: picture on the canvas, he draws the picture out of
• 3:31:25
  Speaker 1: the material preconceived by the mind. After all, the world
• 3:31:29
  Speaker 1: is merely an idea or thought. Just as a seed
• 3:31:32
  Speaker 1: begins to germinate at its proper time and place, so
• 3:31:36
  Speaker 1: also the seer appears as the visible through the intention
• 3:31:39
  Speaker 1: of the mind, the visible being no other than the
• 3:31:41
  Speaker 1: seer itself. When the mind ceases to think, the world
• 3:31:45
  Speaker 1: vanishes and there is bliss indescribable. When the mind begins
• 3:31:49
  Speaker 1: to think, immediately the world reappears and there is suffering.
• 3:31:53
  Speaker 1: Codjuito burgo sum I think, therefore I am. This is
• 3:31:58
  Speaker 1: Descart's fundamental base of philosophy. This is in accordance with
• 3:32:03
  Speaker 1: Sri Sankara's statement that the atman's self cannot be elusive,
• 3:32:07
  Speaker 1: for he who would deny it, even in denying it,
• 3:32:09
  Speaker 1: witnesses its reality. The universe is rendered visible by mind,
• 3:32:15
  Speaker 1: But it is a pity that nobody has seen the
• 3:32:17
  Speaker 1: mind save a seer. When you seriously and unceasingly think
• 3:32:21
  Speaker 1: over the nature of the mind, it is nothing. When
• 3:32:25
  Speaker 1: you begin to analyze mind, it is nothing. It dwindles
• 3:32:29
  Speaker 1: to airy nothing. It is a bundle of thoughts and
• 3:32:32
  Speaker 1: a thought I is the root of all thoughts. This
• 3:32:36
  Speaker 1: I is a false idea, a non entity. When the
• 3:32:40
  Speaker 1: root of all thoughts vanishes into nothing, where is the
• 3:32:42
  Speaker 1: boasted mind? The first thought that arose in your mind
• 3:32:46
  Speaker 1: was I. The last thought that will arise in the
• 3:32:49
  Speaker 1: mind before it is absorbed in Brahmin supreme cosmic spirit
• 3:32:53
  Speaker 1: will be a God shaped thought wave which is produced
• 3:32:55
  Speaker 1: by your feeling that you are infinity. Universe a creation
• 3:32:59
  Speaker 1: of the cosmic mind. The universe is not mental creation
• 3:33:04
  Speaker 1: of an individual being. One single organized thought of the
• 3:33:08
  Speaker 1: cosmic mind or the universal Mind has materialized as the
• 3:33:11
  Speaker 1: seeming universe. This phenomenal universe is but an outcome of
• 3:33:16
  Speaker 1: the divine will, seeming to be real through the workings
• 3:33:19
  Speaker 1: of the mind. Before you write out a drama, you
• 3:33:22
  Speaker 1: have a vivid mental picture of the whole drama in
• 3:33:24
  Speaker 1: your mind. Then you write it out in succession in
• 3:33:28
  Speaker 1: four acts. When it is staged, it is acted in
• 3:33:32
  Speaker 1: succession part by part. Similarly, the universe, with its movements,
• 3:33:37
  Speaker 1: is a vivid mental picture in the cosmic mind. In
• 3:33:39
  Speaker 1: the mind of God, there is neither past nor future
• 3:33:43
  Speaker 1: for him. Everything is present for him. There is neither
• 3:33:48
  Speaker 1: near nor far for him. Every place is here, every
• 3:33:53
  Speaker 1: time is now. The events come out in succession on
• 3:33:57
  Speaker 1: the stage of the Long World drama. As time rolls on,
• 3:34:01
  Speaker 1: adams rotate continuously. Old becomes new and new becomes old.
• 3:34:07
  Speaker 1: In reality, there is no such thing as old. There
• 3:34:09
  Speaker 1: is no such thing as single. The individual beings with
• 3:34:13
  Speaker 1: individual minds, are witnessing the events in succession. But God
• 3:34:18
  Speaker 1: knows all events at one sweep. He is all knowing,
• 3:34:22
  Speaker 1: He is all understanding. Also, he knows every detail of
• 3:34:26
  Speaker 1: his creation. The cosmic mind creates the Maya illusion. Individual
• 3:34:32
  Speaker 1: minds receive things under delusion. This universe is nothing but
• 3:34:37
  Speaker 1: a mode of the mind, self evolved from Brahmin supreme
• 3:34:40
  Speaker 1: cosmic spirit, the cause of the universe. All the universes
• 3:34:44
  Speaker 1: which appear only through mind are no other than its modes.
• 3:34:48
  Speaker 1: The mind is subjectively consciousness, and objectively it is this universe. Hence,
• 3:34:54
  Speaker 1: this all pervading world is nothing but consciousness itself. The
• 3:34:58
  Speaker 1: individual being in the unise are Brahmin in their innate condition.
• 3:35:02
  Speaker 1: Only God and Maya illusion. All the mental impressions float
• 3:35:07
  Speaker 1: in the Maya illusion. Suppose there is a very big mirror.
• 3:35:12
  Speaker 1: You can see in the mirror of the reflection of
• 3:35:14
  Speaker 1: all persons who move in the street, all carts, cars,
• 3:35:18
  Speaker 1: all carriages which pass along the road. You can be
• 3:35:21
  Speaker 1: simply watching these movements from a distance in the mirror,
• 3:35:24
  Speaker 1: without being affected in the least. Even so, the movements
• 3:35:28
  Speaker 1: of this whole universe take place in the biggest mirror
• 3:35:31
  Speaker 1: of the Maya illusion. God or the Lord of the universe,
• 3:35:35
  Speaker 1: is simply witnessing everything. He is the silent witness. When
• 3:35:40
  Speaker 1: the unseen, the hidden power in actions of the individual
• 3:35:43
  Speaker 1: beings ripens, God simply wills, and the universe is projected.
• 3:35:48
  Speaker 1: Reality of the universe lies in the intention of mind.
• 3:35:52
  Speaker 1: This ever agitated mind, having come into existence out of
• 3:35:56
  Speaker 1: the ineffable Brahma cosmic spirit, creates the world according to
• 3:35:59
  Speaker 1: its own intentions or thoughts. This leger domain of the
• 3:36:03
  Speaker 1: universe springs out of the intention or thought of your mind.
• 3:36:07
  Speaker 1: It is through the intention or thought of your mind
• 3:36:09
  Speaker 1: that the universe appears to be. And it is this
• 3:36:12
  Speaker 1: intention or thought that is asked to be given up
• 3:36:14
  Speaker 1: by you if you wish to soar to the one
• 3:36:16
  Speaker 1: reality beyond the universe. He is said to be established
• 3:36:20
  Speaker 1: in Yoga, who has renounced all his intentions. With the
• 3:36:24
  Speaker 1: growth of a paltry intention, there will arise the universe.
• 3:36:27
  Speaker 1: With the extinction of the former, the latter also will disappear.
• 3:36:32
  Speaker 1: With the annihilation of intention, all conception of differences between
• 3:36:35
  Speaker 1: the seer and the scene will vanish, and then the
• 3:36:38
  Speaker 1: reality of Brahmin supreme cosmic Spirit will begin to shine uninterrupted.
• 3:36:43
  Speaker 1: Then the shadow of all the universe, movable and fixed
• 3:36:46
  Speaker 1: will be found absorbed in it in a nondual state.
• 3:36:49
  Speaker 1: With the contemplation of Iye, all the train of ideas
• 3:36:52
  Speaker 1: of the universe will set in. Otherwise, all the universe
• 3:36:56
  Speaker 1: will vanish, as instantaneously as darkness before the sun. Mind
• 3:37:01
  Speaker 1: and I are one destroy the eye, then the mind
• 3:37:05
  Speaker 1: is destroyed. Mind creates the world according to its own
• 3:37:09
  Speaker 1: intention or thought. It is the mind that creates this universe.
• 3:37:13
  Speaker 1: The creation of the world is an imagination of the mind.
• 3:37:17
  Speaker 1: This leged domain of the world is enacted by the
• 3:37:20
  Speaker 1: mind and the mind alone. The world is as the
• 3:37:22
  Speaker 1: mind sees it. What you call world is the mind.
• 3:37:25
  Speaker 1: Only mind is world. The mind manifests itself as the
• 3:37:31
  Speaker 1: external world. This universe is no other than the mind itself,
• 3:37:36
  Speaker 1: like a dream generating another dream in it. The mind,
• 3:37:39
  Speaker 1: having no visible form, will generate non existent visibles. This
• 3:37:44
  Speaker 1: perishable universe exists only when the mind exists, but disappears
• 3:37:48
  Speaker 1: with the absence of the latter. If the mind, which
• 3:37:52
  Speaker 1: is the instrument of knowledge, perception, and activity, vanishes with it,
• 3:37:56
  Speaker 1: disappears this subjective world. Also there is a corresponding notion
• 3:38:01
  Speaker 1: and object. For every sound, there is a notion and
• 3:38:04
  Speaker 1: an object. For the sound cow maya illusion is deceiving
• 3:38:09
  Speaker 1: you through sound web. The whole world is a mere notion,
• 3:38:12
  Speaker 1: mere idea. It is a mere intention. It is only illusion,
• 3:38:18
  Speaker 1: It is only imagination, It is only ether. It exists
• 3:38:23
  Speaker 1: in name only, all modifications being only names based upon words,
• 3:38:29
  Speaker 1: the truth being that all is clay. The whole world
• 3:38:32
  Speaker 1: is a combination of five elements. Analyze, realize the illusory
• 3:38:37
  Speaker 1: nature of all objects, and abandon all false objects. When
• 3:38:42
  Speaker 1: you begin to analyze, the whole world vanishes, and with
• 3:38:45
  Speaker 1: it the notion, sound, and objects. Also, the happiness and
• 3:38:49
  Speaker 1: misery experienced in this world are caused by the working
• 3:38:53
  Speaker 1: of the mind. All the hosts of pains and pleasures
• 3:38:56
  Speaker 1: arise from the mind. Only they will perish if if
• 3:39:00
  Speaker 1: the mind perishes through stainless discrimination and spiritual practice. The
• 3:39:05
  Speaker 1: three worlds are created for the pleasures and pains of
• 3:39:07
  Speaker 1: the mind. Suspension of the mental activity will cause the
• 3:39:11
  Speaker 1: three worlds to disappear with their misery. With the destruction
• 3:39:15
  Speaker 1: of the mind, all the three periods of time vanish
• 3:39:18
  Speaker 1: into nothing. By controlling the mind, all occult powers are acquired.
• 3:39:24
  Speaker 1: If the mind is not controlled, all else become useless
• 3:39:27
  Speaker 1: and painful. Therefore, the mind should be annihilated. Mind functions
• 3:39:33
  Speaker 1: within the three categories. Mind always functions within the categories
• 3:39:38
  Speaker 1: of time, space, and causation. These three categories are mental
• 3:39:43
  Speaker 1: creations only. A coconut tree is not really twenty feet high.
• 3:39:48
  Speaker 1: The height is only a mental interpretation. There are vibrations
• 3:39:53
  Speaker 1: only outside. It is the mind that creates length, breadth, height, thickness, dimensions, vulioid, square,
• 3:40:01
  Speaker 1: et cetera. A distance of two miles comes out of feeling.
• 3:40:05
  Speaker 1: Only you actually feel that you have walked so much distance.
• 3:40:10
  Speaker 1: When you transcend the mind, all these categories banish entirely
• 3:40:15
  Speaker 1: annihilate the mind. Therefore, through the inquiry of the Brahmin
• 3:40:18
  Speaker 1: supreme cosmic spirit, you will enter a realm of peace
• 3:40:22
  Speaker 1: and bliss which is eternal, infinite, and causeless. The supreme cause.
• 3:40:27
  Speaker 1: The why and how of the universe a transcendental question.
• 3:40:32
  Speaker 1: Mister Nahrain, my friend, who is standing before me is
• 3:40:35
  Speaker 1: my own mental creation. Even this world is my own
• 3:40:39
  Speaker 1: mental creation. Non Existence is said to be an object
• 3:40:43
  Speaker 1: of perception, since the non existence of a thing means
• 3:40:46
  Speaker 1: its existence somewhere else. According to the idealistic theory, there
• 3:40:51
  Speaker 1: is no world at all in reality. It is all
• 3:40:54
  Speaker 1: mere mental imagination. This is the doctrine of consciousness of
• 3:40:58
  Speaker 1: the Buddhists. According to the realistic theory, the world is
• 3:41:02
  Speaker 1: a solid reality. Even the duellist shool of Madva and
• 3:41:07
  Speaker 1: Vishti Vedada of Romanoj and Raja Yogic school of Maharshi
• 3:41:10
  Speaker 1: Patanjuli hold that the world is real. Kant has demonstrated
• 3:41:14
  Speaker 1: that space, time, and causation are not objective realities, but
• 3:41:18
  Speaker 1: only subjective forms of our intellect. And the unavoidable conclusion
• 3:41:22
  Speaker 1: is that the world, so far as it is extended
• 3:41:25
  Speaker 1: in space, is running on in time and ruled throughout
• 3:41:28
  Speaker 1: by causality is merely a representation of our mind and
• 3:41:31
  Speaker 1: nothing beyond it. A finite mind that is gross and
• 3:41:35
  Speaker 1: conditioned by time, space and causation, cannot comprehend the why
• 3:41:39
  Speaker 1: and how of the universe, a question that is transcendental.
• 3:41:43
  Speaker 1: The question has never been answered by anybody, by any scripture,
• 3:41:46
  Speaker 1: by any sage or teacher. Do not rack your mind
• 3:41:50
  Speaker 1: on this point. You can never get a solution for
• 3:41:53
  Speaker 1: this problem. It is the delight of Brahman, supreme cosmic spirit,
• 3:41:58
  Speaker 1: to create this universe. It is his divine play, It
• 3:42:02
  Speaker 1: is his mya illusion, It is his self nature. The
• 3:42:07
  Speaker 1: non existence of the world what it means the non
• 3:42:11
  Speaker 1: existence of the world or its destruction, does not mean
• 3:42:14
  Speaker 1: the annihilation of mountains, lakes, trees, and rivers. When your
• 3:42:19
  Speaker 1: determination that this world is unreal gets stronger and stronger,
• 3:42:22
  Speaker 1: and when you are well established on this idea that
• 3:42:25
  Speaker 1: this world is illusory like a mirage, this alone is
• 3:42:28
  Speaker 1: destruction of the world. You cannot destroy a mountain, but
• 3:42:32
  Speaker 1: you can destroy the idea of a mountain. The universe
• 3:42:36
  Speaker 1: is like a dream in a waking state. Just as
• 3:42:39
  Speaker 1: there is the image in the mirror, this world is
• 3:42:41
  Speaker 1: a big image in the mind mirror. The mind is
• 3:42:45
  Speaker 1: like a big thick cloth painted with various pictures. There
• 3:42:49
  Speaker 1: is neither painter, nor canvas, nor any material for paintings
• 3:42:52
  Speaker 1: such as brush, dish, oil, powder, et cetera. The picture
• 3:42:57
  Speaker 1: of the universe appears depicted on the spotless knowledge. The
• 3:43:01
  Speaker 1: play of the mind, arising out of pure consciousness, constitutes
• 3:43:05
  Speaker 1: this universe. Mind is maya illusion. Maya illusion is mind.
• 3:43:11
  Speaker 1: The workings of the mind are nothing but the workings
• 3:43:14
  Speaker 1: of Maya illusion itself. Attraction or attachment in the mind
• 3:43:18
  Speaker 1: towards forms is maya illusion. Identification of one's own self
• 3:43:23
  Speaker 1: with the mind is maya illusion. How the mind manifests
• 3:43:27
  Speaker 1: as the world, the motion or vibration of prono vital
• 3:43:31
  Speaker 1: energy moves the mind. The movement of the mind generates
• 3:43:35
  Speaker 1: the universe. The mind manifests itself as the external world.
• 3:43:41
  Speaker 1: Names and forms arise owing to projecting power, one of
• 3:43:44
  Speaker 1: the powers of Maya illusion. The projecting force operates both
• 3:43:48
  Speaker 1: in the waking and the dreaming states. The whole world
• 3:43:52
  Speaker 1: is projected on account of this power. Only in sleep
• 3:43:56
  Speaker 1: it disappears. The world enters the mind through the eyes, ears, tongue, speech,
• 3:44:02
  Speaker 1: and old mental impressions. If you remain in the seclusion,
• 3:44:06
  Speaker 1: you can shut out these first three doors. Through self inquiry,
• 3:44:10
  Speaker 1: the right inquiry of the Supreme Self, you can destroy
• 3:44:14
  Speaker 1: the mental impressions the fourth route. Then knowledge of Self
• 3:44:18
  Speaker 1: will dawn. All the universes with their heterogeneity, though really
• 3:44:23
  Speaker 1: atma Self knowledge shine as worlds only through our illusory mind,
• 3:44:27
  Speaker 1: like the blueness of the sky, which is really nonexistent.
• 3:44:31
  Speaker 1: The self light of the Supreme Divine Absolute Brahman alone
• 3:44:34
  Speaker 1: is appearing as the mind or this modley universe. Mind
• 3:44:38
  Speaker 1: is the wisdom power. Matter is the element power. Prona
• 3:44:43
  Speaker 1: vital energy is the action power of the Brahman Supreme
• 3:44:47
  Speaker 1: cosmic Spirit. Everything belongs to Brahman. In reality, there is
• 3:44:52
  Speaker 1: no individual being. There is Brahman Supreme Cosmic Spirit. Only
• 3:44:58
  Speaker 1: the mind, whichever rises in the ebb of desires, fancies
• 3:45:02
  Speaker 1: this illusory universe to be through its ignorance. But it
• 3:45:05
  Speaker 1: should be informed of the real nature of this world,
• 3:45:07
  Speaker 1: then it will cognize it to be Brahmin Supreme Cosmic
• 3:45:10
  Speaker 1: Spirit itself. Chapter seventeen. Ignorance and ego ignorance. The mind
• 3:45:18
  Speaker 1: itself is a creation of ignorance. It is an effect
• 3:45:21
  Speaker 1: of ignorance. It is filled with delusion. That is the
• 3:45:26
  Speaker 1: reason why it deceives and tempts you. It makes you
• 3:45:29
  Speaker 1: go astray. If you can destroy the cause of the
• 3:45:33
  Speaker 1: mind ignorance by getting knowledge of the supreme self, mind
• 3:45:36
  Speaker 1: is nowhere. It dwindles into an airy nothing. Destruction of
• 3:45:41
  Speaker 1: the mind or annihilation of the mind takes place when
• 3:45:44
  Speaker 1: knowledge dawns. Ignorance works through limiting adjuncts. All the special
• 3:45:50
  Speaker 1: apparatus required by ignorance constitute the limiting adjunct of the soul.
• 3:45:55
  Speaker 1: Mind is a limiting adjunct, Intellect is a limiting adjunct,
• 3:45:59
  Speaker 1: and ego also is in limiting adjunct. The see of
• 3:46:03
  Speaker 1: ignorance is in the mind of man. The explanation of
• 3:46:06
  Speaker 1: the empirical concept must be sought in the nature of
• 3:46:09
  Speaker 1: our cognitive faculty. Sri Sankara explains ignorance in this way.
• 3:46:15
  Speaker 1: It is natural, It is innate in our mental faculty.
• 3:46:19
  Speaker 1: It is based on wrong knowledge, and knowledge is a
• 3:46:22
  Speaker 1: function of the mind. It is the unchanging nature of
• 3:46:26
  Speaker 1: mental perception. It consists in the form of a wrong conception.
• 3:46:30
  Speaker 1: All individual human entities which are really nonexistent are with
• 3:46:35
  Speaker 1: all concomitant appearance of birth, death, et cetera, mere results
• 3:46:39
  Speaker 1: of the objectivizing tendency of the mind, and nothing else.
• 3:46:43
  Speaker 1: The whole experience of duality, made up of perceiver and perceived,
• 3:46:47
  Speaker 1: is pure imagination. There is no ignorance or illusion apart
• 3:46:51
  Speaker 1: from the mind. On destruction of the mind, all is destroyed.
• 3:46:56
  Speaker 1: The activity of the mind is the cause of all appearance.
• 3:47:00
  Speaker 1: On account of ignorance or illusion. In the mind, you
• 3:47:03
  Speaker 1: see the objects trees, et cetera, outside, and feel as
• 3:47:07
  Speaker 1: if they are separate from you and real. So long
• 3:47:10
  Speaker 1: as there is mind, there are all these distinctions of
• 3:47:13
  Speaker 1: big and small, high and low, superior and inferior, good
• 3:47:18
  Speaker 1: and bad, et cetera. The highest truth is that in
• 3:47:21
  Speaker 1: which there is no relativity. If you can transcend the
• 3:47:25
  Speaker 1: mind by constant and profound meditation on Ottman's self, you
• 3:47:28
  Speaker 1: will be able to attain a state free from duality,
• 3:47:31
  Speaker 1: a state beyond the pairs of opposites, wherein lies the
• 3:47:34
  Speaker 1: supreme peace and highest knowledge. There is no ignorance outside
• 3:47:39
  Speaker 1: the mind. The mind itself is ignorance. Imaginations and intentions
• 3:47:45
  Speaker 1: are products of ignorance. Ignorance is embedded in the mind.
• 3:47:50
  Speaker 1: The mind needs thorough cleansing with meditative repetition of a mantra,
• 3:47:54
  Speaker 1: recitation of God's name, practice of breath control, the association
• 3:47:58
  Speaker 1: with the wise and saintly so health inquiry, and profound meditation.
• 3:48:02
  Speaker 1: Just as a rusty copper plate needs cleansing with earth, ash, tamarin, powder,
• 3:48:07
  Speaker 1: et cetera. Ego how it develops ottman's self in conjunction
• 3:48:13
  Speaker 1: with the intellect, is ego. The basis of ego is intellect.
• 3:48:18
  Speaker 1: As the intellect, the discriminative intellect, is the cause for
• 3:48:22
  Speaker 1: this differentiation. This little intellect is the cause or seed
• 3:48:26
  Speaker 1: for ego. I Ness and mind ness are individual being
• 3:48:30
  Speaker 1: s creation. It is individual being s creation that binds
• 3:48:34
  Speaker 1: a man to the world God, as creation helps man
• 3:48:38
  Speaker 1: in his God realization. The seed of mind is ego.
• 3:48:43
  Speaker 1: Ego is development through the thoughts of the mind. As
• 3:48:46
  Speaker 1: the first thought is the eye thought, and as this
• 3:48:49
  Speaker 1: I thought is at the base of all other thoughts,
• 3:48:52
  Speaker 1: Ego is the seed for the mind. This idea of
• 3:48:55
  Speaker 1: I will bring in its strain the idea of time, space,
• 3:48:59
  Speaker 1: and other podencies. With these environments, the name individual being
• 3:49:04
  Speaker 1: a cruise to it. Contemporaneously with it, there arise intellect, memory, mind,
• 3:49:10
  Speaker 1: which is the seed of the tree of intention. When
• 3:49:13
  Speaker 1: you are a boy, the ego is not very potent.
• 3:49:17
  Speaker 1: It is like a shadow in a glass. It gets
• 3:49:20
  Speaker 1: developed and firm rooted during your adolescence. After you marry
• 3:49:23
  Speaker 1: and entangle yourself in the achievement of various worldly desires.
• 3:49:28
  Speaker 1: You are fearless in your boyhood. The moment this little
• 3:49:32
  Speaker 1: ey become stronger in your side by side, various sorts
• 3:49:36
  Speaker 1: of fears, various sorts of desires, a host of delusions
• 3:49:39
  Speaker 1: take firm hold of you. The world appears to you
• 3:49:43
  Speaker 1: more real too. The curse of egoism. Ego is, after all,
• 3:49:49
  Speaker 1: nothing but tremendous is its influence. My illusion means ego.
• 3:49:56
  Speaker 1: Mind is another name for ego. World means ego. The
• 3:50:01
  Speaker 1: sprout of ego ramifies here and there with its long
• 3:50:04
  Speaker 1: branches of mine and thine. It is inveterate. Ego wants
• 3:50:09
  Speaker 1: to live in flesh. It is clinging to life, to
• 3:50:12
  Speaker 1: eat flesh and to embrace flesh. This is pure ignorance.
• 3:50:16
  Speaker 1: Only look at maya illusions, deception, and wholesale swindling. Beware, awake,
• 3:50:24
  Speaker 1: get knowledge. Just as the cloud screens the sun, so
• 3:50:28
  Speaker 1: also this cloud of ego screens the infinite sun of knowledge,
• 3:50:32
  Speaker 1: the Brahmin supreme cosmic spirit. You cannot realize God if
• 3:50:36
  Speaker 1: you have the least tinge of egoism, if you have
• 3:50:39
  Speaker 1: the slightest attachment to name and form, if you have
• 3:50:42
  Speaker 1: the least tinge of desire, or if you have the
• 3:50:44
  Speaker 1: least trace of worldly desire in the mind. How to
• 3:50:47
  Speaker 1: eradicate ego? The deep roots of ego should be burnt
• 3:50:51
  Speaker 1: by the fire of knowledge. Then you will quite easily
• 3:50:55
  Speaker 1: get the wealth of liberation. All tribulations, sorrows, miss tison,
• 3:51:00
  Speaker 1: afflictions will terminate now. Control of the senses and practice
• 3:51:04
  Speaker 1: of breath control help to develop the intellect. You cannot
• 3:51:09
  Speaker 1: all at once eradicate ego altogether. You can easily give
• 3:51:13
  Speaker 1: up wife, children, money, anger, but it is extremely difficult
• 3:51:18
  Speaker 1: to give up ego. Try to minimize it little by little.
• 3:51:23
  Speaker 1: Remove one anna of ego within three months. Within four years,
• 3:51:28
  Speaker 1: you will be able to root it out completely. You
• 3:51:31
  Speaker 1: will have to remove it either by self sacrifice through
• 3:51:33
  Speaker 1: yoga of action, or self surrender through devotion, or self
• 3:51:36
  Speaker 1: denial through the dantic Atma, self inquiry, through the intentions
• 3:51:41
  Speaker 1: of mind. Ego is generated if the modification of the mind,
• 3:51:45
  Speaker 1: which leans to sensual pleasures is destroyed. The ottman's self,
• 3:51:49
  Speaker 1: divested of its ego, becomes the unnameable brahmic divine reality.
• 3:51:54
  Speaker 1: Ego is like a thread. It connects or links all
• 3:51:57
  Speaker 1: the senses on itself. When the thread is broken, all
• 3:52:01
  Speaker 1: the pearls fall down. Even so, when the thread of
• 3:52:05
  Speaker 1: ego is broken by I Am Brahmin or I am
• 3:52:08
  Speaker 1: divine consciousness or witness consciousness or self surrender method by
• 3:52:12
  Speaker 1: taking the instrument in the hands of the Lord attitude,
• 3:52:16
  Speaker 1: all the senses will be broken down or destroyed. The
• 3:52:19
  Speaker 1: connection with senses will be severed. Even if you identify
• 3:52:23
  Speaker 1: yourself with a subtle body inside, it will help you
• 3:52:26
  Speaker 1: in your self realization. It is only the identification with
• 3:52:30
  Speaker 1: the fleshy physical body that brings all sorts of troubles
• 3:52:33
  Speaker 1: through gross ego and mindness. The physical eye is a
• 3:52:38
  Speaker 1: very great menace. Whenever ego asserts itself, raise a question
• 3:52:42
  Speaker 1: within thyself, what is the source of this little eye?
• 3:52:46
  Speaker 1: Again and again, moot this question and inquire. When you
• 3:52:50
  Speaker 1: remove layer after layer, the onion dwindles to nothing. When
• 3:52:55
  Speaker 1: you analyze the little eye, it becomes a nonentity, it
• 3:52:58
  Speaker 1: will gradually vanish, It will dwindle into an airy nothing.
• 3:53:03
  Speaker 1: Body is not I. Ife remains even after the leg
• 3:53:07
  Speaker 1: is amputated. Give up the individual being s creation within
• 3:53:13
  Speaker 1: the time taken to pluck a flower within the twinkling
• 3:53:15
  Speaker 1: of an eye. This ego can be easily eradicated by
• 3:53:19
  Speaker 1: right spiritual practice or the Brahma consciousness pure ego. When
• 3:53:24
  Speaker 1: you assert I am Brahmin the supreme cosmic Spirit. It
• 3:53:28
  Speaker 1: is the ego of purity, It is the ego of liberation.
• 3:53:33
  Speaker 1: It will not bind you in any way. It will
• 3:53:36
  Speaker 1: help you realize Brahman Supreme cosmic Spirit. The fire in
• 3:53:40
  Speaker 1: a picture will not burn anything. A light in the
• 3:53:43
  Speaker 1: presence of midday sun will not shine and shed its light.
• 3:53:47
  Speaker 1: Even so, the ego of a pure person cannot do
• 3:53:50
  Speaker 1: any harm to any person. Chapter eighteen. The power of thought.
• 3:53:56
  Speaker 1: Thought is a living force. Thought is a vital, living force,
• 3:54:01
  Speaker 1: the most vital, subtle, and irresistible force that exists in
• 3:54:05
  Speaker 1: the universe. The thought world is more real relatively than
• 3:54:09
  Speaker 1: this physical universe. Thoughts are living things. Every change in
• 3:54:14
  Speaker 1: thought is accompanied by vibration of its matter. Mental thought
• 3:54:19
  Speaker 1: as force needs a special kind of subtle matter. In
• 3:54:21
  Speaker 1: its working mind assumes the form of anything it contemplates.
• 3:54:26
  Speaker 1: When you think of an object, your mind shapes itself
• 3:54:29
  Speaker 1: into the form of that object. When you change your thought,
• 3:54:33
  Speaker 1: your mind also changes its shape. Many modifications continually arise
• 3:54:38
  Speaker 1: in the mind. Your thoughts rapidly change. Your mind also
• 3:54:43
  Speaker 1: changes its shape rapidly. Every moment. Mind is continually creating
• 3:54:48
  Speaker 1: hundreds of these thought forms, and continually dispersing them again.
• 3:54:53
  Speaker 1: It never holds on steadily to one thought form for
• 3:54:55
  Speaker 1: some time. Every thought has a certain name, and a
• 3:54:59
  Speaker 1: certain form. Form is the grosser and name, the finer
• 3:55:03
  Speaker 1: state of a single manifesting power called thought. But these
• 3:55:07
  Speaker 1: three are one. It is the unity in trinity, the
• 3:55:10
  Speaker 1: three degrees of existence of the same thing. Wherever the
• 3:55:14
  Speaker 1: one is, the others also are there. Suppose your mind
• 3:55:19
  Speaker 1: is now perfectly calm, entirely without thought. Nevertheless, as soon
• 3:55:24
  Speaker 1: as thought begins to rise, it will immediately take name
• 3:55:27
  Speaker 1: and form. Thus you find that every idea that man
• 3:55:31
  Speaker 1: has or can have, must be connected with a certain
• 3:55:34
  Speaker 1: word as its counterpart. Language is different, but thought is one.
• 3:55:39
  Speaker 1: Mental image is the same. In all, sound has got
• 3:55:43
  Speaker 1: four forms para passianti madhayama and vikary. Vikary is the
• 3:55:49
  Speaker 1: ordinary speech. It differs in different countries. But para, passianti
• 3:55:55
  Speaker 1: and madhayama are one and the same. Para is undiferential
• 3:56:00
  Speaker 1: sound that lies dormant in Brahmin supreme cosmic spirit. The
• 3:56:04
  Speaker 1: language of the divine beings, the language in the mental
• 3:56:07
  Speaker 1: plane is one. It is madhayema. The rotatory vibration of
• 3:56:13
  Speaker 1: the causal body is passianti. That is your real name.
• 3:56:18
  Speaker 1: When you operate through your causal body, the lower will
• 3:56:20
  Speaker 1: power a lower divine sight, you will hear the passiante
• 3:56:24
  Speaker 1: sound your real name. Thought is subtle matter. Thought is
• 3:56:29
  Speaker 1: subtle matter. A thought is as much solid as a
• 3:56:32
  Speaker 1: piece of stone. You may die, but your thoughts can
• 3:56:36
  Speaker 1: never die. They have form, size, shape, color, quality, substance,
• 3:56:43
  Speaker 1: power and weight. A spiritual thought has yellow color. A
• 3:56:47
  Speaker 1: thought charged with anger and hatred is of a dark
• 3:56:50
  Speaker 1: red color. A selfish thought has a brown color, and
• 3:56:53
  Speaker 1: so on. A Yogan can see directly with his inner
• 3:56:56
  Speaker 1: yogic eye. All these thoughts. The strong the thoughts, the
• 3:57:01
  Speaker 1: earlier the fructification. Thought is focused and given a particular direction,
• 3:57:06
  Speaker 1: and in the degree that thought is thus focused and
• 3:57:08
  Speaker 1: given direction, It is effective in the work it is
• 3:57:11
  Speaker 1: sent out to accomplish. Thought is a creative force. Thought
• 3:57:16
  Speaker 1: is a great force. Thought is a dynamic force. Thought moves.
• 3:57:23
  Speaker 1: Thought is infectious. Thought creates. You can work wonders with
• 3:57:28
  Speaker 1: the power of thought. Through the instrumentality of thought, you
• 3:57:32
  Speaker 1: acquire creative power. There are nowadays numerous books on thought, power, thought, dynamics,
• 3:57:38
  Speaker 1: and thought culture. Study them. You will then have a
• 3:57:43
  Speaker 1: comprehensive understanding of thought, its power, workings, and usefulness. The
• 3:57:48
  Speaker 1: power of thought is very great. Every thought of yours
• 3:57:52
  Speaker 1: has a literal value to you in every possible way.
• 3:57:56
  Speaker 1: The strength of your body, the strength of your mind,
• 3:57:58
  Speaker 1: your success in life, and the pleasures you give to
• 3:58:01
  Speaker 1: others by your company all depend on the nature and
• 3:58:03
  Speaker 1: quality of your thoughts. You must no thought culture. Thought
• 3:58:08
  Speaker 1: gives health. If you entertain healthy thoughts, you can keep
• 3:58:12
  Speaker 1: good health. If you hold on to sickly thoughts in
• 3:58:16
  Speaker 1: the mind, thoughts of disease, tissues, thoughts of weak nerves,
• 3:58:19
  Speaker 1: thoughts of improper functioning of organs or viscera, you can
• 3:58:23
  Speaker 1: never expect good health, beauty, and harmony. The body is
• 3:58:27
  Speaker 1: the product of the mind. If you hold on vigorous
• 3:58:30
  Speaker 1: thoughts in the mind, then the physical body also will
• 3:58:33
  Speaker 1: be vigorous. Evil thoughts of all kinds befoul and infere
• 3:58:38
  Speaker 1: the mind, and if persisted in, will become veritable diseases
• 3:58:41
  Speaker 1: and mamings of the mind incurable. During the period of life.
• 3:58:46
  Speaker 1: Thought builds character. As a man thinks, so he is.
• 3:58:51
  Speaker 1: Man is created by thought. What a man thinks upon
• 3:58:54
  Speaker 1: that he becomes. Think you are strong strong, You become
• 3:59:00
  Speaker 1: think you are weak. Weak, You become think you are
• 3:59:03
  Speaker 1: a fool. Fool, you become think you are God God.
• 3:59:07
  Speaker 1: You become a man forms his own character, becoming that
• 3:59:11
  Speaker 1: which he thinks. If you meditate on courage, ye shall
• 3:59:15
  Speaker 1: work courage into your character. So with purity, patience, unselfishness,
• 3:59:21
  Speaker 1: and self control. If you think nobly, ye shall gradually
• 3:59:25
  Speaker 1: make for yourself a noble character. But if you think basely,
• 3:59:28
  Speaker 1: a base character will be formed. Steady, persevering thought sets
• 3:59:32
  Speaker 1: up a definite habit of the mind, and that habit
• 3:59:34
  Speaker 1: manifests itself as a quality in the character. The threat
• 3:59:38
  Speaker 1: of thought is woven into mental and moral qualities, and
• 3:59:41
  Speaker 1: these qualities, in their totality, form what we call character.
• 3:59:46
  Speaker 1: You can build your character as surely as a mason
• 3:59:48
  Speaker 1: can build a wall, working with and through the law.
• 3:59:52
  Speaker 1: The first step towards a deliberate creation of character lies
• 3:59:55
  Speaker 1: then in the deliberate choosing of what we will think,
• 3:59:57
  Speaker 1: and then of thinking persistently on the quality chosen. Ere
• 4:00:01
  Speaker 1: long there will be a tendency to evince that quality.
• 4:00:05
  Speaker 1: A little longer, its exercise will become habitual. Thought makes character.
• 4:00:11
  Speaker 1: You spin the thread of thought into your destiny. Thought
• 4:00:14
  Speaker 1: weaves destiny. That which man thinks upon in one life,
• 4:00:18
  Speaker 1: he becomes in another. If the mind dwells continually upon
• 4:00:23
  Speaker 1: one train of thought, a groove is formed into which
• 4:00:25
  Speaker 1: the thought force runs automatically. And such a habit of
• 4:00:28
  Speaker 1: thought survives death, and, since it belongs to the ego,
• 4:00:31
  Speaker 1: is carried over to the subsequent earth life as a thought,
• 4:00:34
  Speaker 1: tendency and capacity. Every thought has got its own mental image.
• 4:00:39
  Speaker 1: Every man has a mental world of his own, his
• 4:00:42
  Speaker 1: own views, his own sentiments, his own feelings, his own
• 4:00:45
  Speaker 1: habitual thoughts, his own experience, and his own mode of thinking.
• 4:00:50
  Speaker 1: The essence of the various mental images formed in one
• 4:00:53
  Speaker 1: particular physical life is being worked out in the mental plane.
• 4:00:57
  Speaker 1: It constitutes the basis for the next physical life. Just
• 4:01:01
  Speaker 1: as a new physical body is formed in every berth,
• 4:01:04
  Speaker 1: so also a new mind and a new intellect are
• 4:01:07
  Speaker 1: formed in every birth. It is difficult to explain the
• 4:01:10
  Speaker 1: detailed workings of thought and action. Every action produces two
• 4:01:15
  Speaker 1: fold effects, one on the individual mind and the other
• 4:01:18
  Speaker 1: on the world. Man makes the circumstances of his future
• 4:01:21
  Speaker 1: life by the effect of his actions upon others. Every
• 4:01:26
  Speaker 1: action has a past which leads up to it. Every
• 4:01:28
  Speaker 1: action has a future which proceeds from it. An action
• 4:01:32
  Speaker 1: implies a desire which prompted it, and a thought which
• 4:01:34
  Speaker 1: shaped it. Each act is a link in an endless
• 4:01:38
  Speaker 1: chain of causes and effects, each effect becoming a cause
• 4:01:41
  Speaker 1: in each cause having been an effect. And each link
• 4:01:44
  Speaker 1: in the endless chain is welded out of three components, desire, thought,
• 4:01:48
  Speaker 1: and activity. A desire stimulates a thought, A thought embodies
• 4:01:52
  Speaker 1: itself in an act. Selfish coveting of the possessions of others,
• 4:01:57
  Speaker 1: though never carried out into active cheating in the present,
• 4:02:00
  Speaker 1: makes one a thief in a later earth life, while
• 4:02:03
  Speaker 1: hatred and revenge secretly cherished are the seeds from which
• 4:02:06
  Speaker 1: the murderer springs. So again, unselfish, loving yields as harvest.
• 4:02:11
  Speaker 1: The philanthropist and a saint, and every thought of compassion
• 4:02:14
  Speaker 1: helps to build the tender and pitiful nature which belongs
• 4:02:17
  Speaker 1: to one who is a friend to all creatures. Like
• 4:02:20
  Speaker 1: attracts like. The great law like attracts like is ever operating.
• 4:02:26
  Speaker 1: This is a great cosmic law. This is a law
• 4:02:30
  Speaker 1: in nature. This law operates in the thought world. Also,
• 4:02:35
  Speaker 1: people of similar thoughts are attracted towards each other. That
• 4:02:39
  Speaker 1: is the reason why the maxims run as follows. Birds
• 4:02:42
  Speaker 1: of the same feather flock together. A man is known
• 4:02:45
  Speaker 1: by the company he keeps. A doctor is drawn towards
• 4:02:49
  Speaker 1: a doctor. A poet has attraction for another poet. A
• 4:02:54
  Speaker 1: songster loves another songster. A philosopher likes another philosopher. A
• 4:03:00
  Speaker 1: vagabond likes a vagabond. The mind has got a drawing power.
• 4:03:06
  Speaker 1: You are continually attracting towards you from both the scene
• 4:03:09
  Speaker 1: and the unseen sides of life. Forces thoughts, influences, and
• 4:03:13
  Speaker 1: conditions most akin to those of your own thoughts, and lives.
• 4:03:17
  Speaker 1: In the realm of thought, people of similar thoughts are
• 4:03:20
  Speaker 1: attracted to one another. This universal law is continually operating.
• 4:03:25
  Speaker 1: Whether we are conscious of it or not. We are
• 4:03:28
  Speaker 1: all living, so to speak, in a vast ocean of thought,
• 4:03:31
  Speaker 1: and the very atmosphere around us is continually filled with
• 4:03:34
  Speaker 1: the thought forces that are being continually sent or that
• 4:03:37
  Speaker 1: are continually going out in the form of thought waves.
• 4:03:41
  Speaker 1: We are all affected more or less by these thought forces,
• 4:03:44
  Speaker 1: either consciously or unconsciously, and in the degree that we
• 4:03:47
  Speaker 1: are more or less sensitively organized, or in the degree
• 4:03:50
  Speaker 1: we are negative and so are open to outside influences
• 4:03:53
  Speaker 1: rather than positive, which thus determine what influences shall enter
• 4:03:57
  Speaker 1: into the domain of our thoughts and hence into our lives.
• 4:04:00
  Speaker 1: Carry any kind of thought you please about with you,
• 4:04:03
  Speaker 1: and so long as you retain it, no matter how
• 4:04:05
  Speaker 1: you roam over land or see, you will unceasingly attract
• 4:04:08
  Speaker 1: to yourself, knowingly or inadvertently, exactly and only what corresponds
• 4:04:13
  Speaker 1: to your own dominant quality of thought. Thoughts are your
• 4:04:16
  Speaker 1: private property, and you can regulate them to suit your
• 4:04:19
  Speaker 1: taste entirely by steadily recognizing your ability to do so.
• 4:04:23
  Speaker 1: You have entirely in your own hands to determine the
• 4:04:26
  Speaker 1: order of thought you entertain, and consequently the order of
• 4:04:29
  Speaker 1: influences you attract and are not mere willowy creatures of circumstances,
• 4:04:33
  Speaker 1: unless indeed you choose to be good thoughts and evil thoughts.
• 4:04:38
  Speaker 1: A good thought is thrice blessed. First, it benefits the
• 4:04:43
  Speaker 1: thinker by improving his mental body, the mind. Secondly, it
• 4:04:47
  Speaker 1: benefits the person about whom it is entertained. Lastly, it
• 4:04:52
  Speaker 1: benefits all mankind by improving the general mental atmosphere. An
• 4:04:56
  Speaker 1: evil thought, on the contrary, is thrice cursed. First, it
• 4:05:01
  Speaker 1: harms the thinker by doing injury to his mental body. Secondly,
• 4:05:06
  Speaker 1: it harms the person who is its object. Lastly, it
• 4:05:10
  Speaker 1: harms all mankind by vitiating the whole mental atmosphere. Every
• 4:05:15
  Speaker 1: evil thought is as a sword drawn on the person
• 4:05:17
  Speaker 1: to whom it is directed. If you entertain thoughts of hatred,
• 4:05:21
  Speaker 1: you are really a murderer of that man against whom
• 4:05:23
  Speaker 1: you foster thoughts of hatred. You are your own suicide,
• 4:05:28
  Speaker 1: because these thoughts were bound upon you. Only. A mind
• 4:05:31
  Speaker 1: tenanted by evil thoughts acts as a magnet to attract
• 4:05:35
  Speaker 1: like thoughts from others, and thus intensifies the original evil.
• 4:05:39
  Speaker 1: Evil thoughts thrown into the mental atmosphere poison receptive minds
• 4:05:44
  Speaker 1: to dwell on an evil thought gradually deprives it of
• 4:05:46
  Speaker 1: its repulsiveness and impels the thinker to perform an action
• 4:05:50
  Speaker 1: which embodies it. The progeny of thoughts. It is not
• 4:05:54
  Speaker 1: sufficient that your thoughts are not bad. You must transmute
• 4:05:58
  Speaker 1: bad thoughts into good thing thoughts. This is the first
• 4:06:02
  Speaker 1: part of your spiritual practice. You must make them helpful thoughts.
• 4:06:07
  Speaker 1: When they are sent out, they must be capable of
• 4:06:10
  Speaker 1: doing immense good and benefit to the suffering humanity and
• 4:06:13
  Speaker 1: your neighbors. Thoughts are your own real children. Be careful
• 4:06:18
  Speaker 1: of your progeny of thoughts. A good son brings happiness, name,
• 4:06:22
  Speaker 1: and fame to the father. An evil son brings infamy
• 4:06:26
  Speaker 1: discredit to his father. Even so, a noble thought will
• 4:06:30
  Speaker 1: bring happiness and joy to you. An evil thought will
• 4:06:34
  Speaker 1: bring misery and trouble to you. Just as you rear
• 4:06:38
  Speaker 1: up your children with great care, so also you will
• 4:06:40
  Speaker 1: have to rear up good, sublime thoughts with great care.
• 4:06:44
  Speaker 1: Thought is contagious. Thought is very contagious, nay more contagious
• 4:06:49
  Speaker 1: than the Spanish flu. Thought moves, it actually leaves the
• 4:06:54
  Speaker 1: brain and hovers about. It enters the brains of others. Also,
• 4:07:00
  Speaker 1: a sympathetic thought in you raises a sympathetic thought in
• 4:07:03
  Speaker 1: others with whom you come in contact. A thought of
• 4:07:06
  Speaker 1: anger produces a similar vibration in those who surround an
• 4:07:09
  Speaker 1: angry man. It leaves the brain of one man and
• 4:07:13
  Speaker 1: enters the brains of others who live at a long distance,
• 4:07:15
  Speaker 1: and excites them. A cheerful thought produces cheerful thought in others.
• 4:07:21
  Speaker 1: A thought of joy creates sympathetically a thought of joy
• 4:07:24
  Speaker 1: in others. You are filled with joy and intense delight
• 4:07:28
  Speaker 1: when you see a batch of hilarious children playing mirthfully
• 4:07:31
  Speaker 1: and dancing in joy. In broadcasting, a singer sings beautiful
• 4:07:36
  Speaker 1: songs at Calcutta, you can hear them nicely through the
• 4:07:40
  Speaker 1: radio set in your own house. At Delhi, all messages
• 4:07:44
  Speaker 1: are received through the wireless Even so your mind is
• 4:07:48
  Speaker 1: like a wireless machine. A saint with peace, poise, harmony,
• 4:07:53
  Speaker 1: and spiritual waves sends out into the world thoughts of
• 4:07:56
  Speaker 1: harmony in peace. They travel with tremendous lightning speed in
• 4:08:00
  Speaker 1: all directions and enter the minds of thousands and produce
• 4:08:03
  Speaker 1: in them also similar thoughts of harmony and peace. Whereas
• 4:08:07
  Speaker 1: a worldly man whose mind is filled with jealousy revenge
• 4:08:10
  Speaker 1: and hatred sends out discordant thoughts, which enter the minds
• 4:08:13
  Speaker 1: of thousands and stir in them similar thoughts of hatred
• 4:08:16
  Speaker 1: and discord Thought is very contagious. Keep a good and
• 4:08:21
  Speaker 1: honest man in the company of a thief, he will
• 4:08:24
  Speaker 1: begin to steal. Keep a sober man in the company
• 4:08:28
  Speaker 1: of a drunkard, he will begin to drink. Thought transference
• 4:08:33
  Speaker 1: or telepathy. What is the possible medium through which thoughts
• 4:08:37
  Speaker 1: can travel from one mind to another. The best possible
• 4:08:41
  Speaker 1: explanation is that mind substance fills all space like ether,
• 4:08:44
  Speaker 1: and it serves as the vehicle for thoughts, as prana
• 4:08:47
  Speaker 1: is the vehicle for feelings, ether is the vehicle for heat, light,
• 4:08:51
  Speaker 1: and electricity, and air is the vehicle for sound. Mind
• 4:08:55
  Speaker 1: is all pervading like ether. Hence thought transference is possible.
• 4:09:00
  Speaker 1: Thought transference is telepathy. If we throw a piece of
• 4:09:04
  Speaker 1: stone in a tank or a pool of water, it
• 4:09:07
  Speaker 1: will produce a succession of concentric waves traveling all around
• 4:09:10
  Speaker 1: from the affected place. The light of a candle will
• 4:09:13
  Speaker 1: similarly give rise to waves of ethereal vibrations traveling in
• 4:09:17
  Speaker 1: all directions from the candle. In the same manner, when
• 4:09:21
  Speaker 1: a thought, whether good or evil, crosses the mind of
• 4:09:24
  Speaker 1: a person. It gives rise to vibrations in the mind
• 4:09:27
  Speaker 1: or mental atmosphere, which travel far and wide in all directions.
• 4:09:32
  Speaker 1: While electricity travels at the rate of one hundred and
• 4:09:35
  Speaker 1: eighty six thousand miles per second, thoughts virtually travel in
• 4:09:38
  Speaker 1: no time, their speed being as much faster than electricity
• 4:09:42
  Speaker 1: as their vehicle. Mind substance is finer than ether the
• 4:09:45
  Speaker 1: medium of electricity. Thoughts are like things. Just as you
• 4:09:50
  Speaker 1: hand over an orange to your friend and take it back,
• 4:09:52
  Speaker 1: so also you can give a useful, powerful thought to
• 4:09:55
  Speaker 1: your friend and take it back. Also, you must know
• 4:09:58
  Speaker 1: the right technique to handle and manipulate a thought. The
• 4:10:02
  Speaker 1: science is very interesting and subtle. You can aid a
• 4:10:06
  Speaker 1: friend in trouble by sending him thoughts of comfort, a
• 4:10:09
  Speaker 1: friend in search of truth by thoughts clear and definite
• 4:10:12
  Speaker 1: of the truths you know. You can send into the
• 4:10:14
  Speaker 1: mental atmosphere thoughts which will raise, purify, and inspire all
• 4:10:19
  Speaker 1: who are sensible to them. If you send out a loving,
• 4:10:22
  Speaker 1: helpful thought to another man, it leads your brain goes
• 4:10:26
  Speaker 1: directly to that man raises a similar thought of love
• 4:10:29
  Speaker 1: in his mind and returns back to you with redoubled force.
• 4:10:33
  Speaker 1: If you send out a thought of hatred to another man,
• 4:10:35
  Speaker 1: it hurts the aughtman's self and hurts you also by
• 4:10:38
  Speaker 1: returning back to you with redoubled force. Therefore, understand the
• 4:10:42
  Speaker 1: laws of thought. Raise only thoughts of mercy, love, and
• 4:10:46
  Speaker 1: kindness from your mind, and be happy always. When you
• 4:10:50
  Speaker 1: send out a useful thought to help others, it must
• 4:10:52
  Speaker 1: have a definite positive purpose and aim. Then only it
• 4:10:56
  Speaker 1: will bring out the desired effect. Then only that thought
• 4:11:00
  Speaker 1: will accomplish a definite work, the duty of an aspirant.
• 4:11:05
  Speaker 1: You should learn the method of sending out helping, loving
• 4:11:07
  Speaker 1: thoughts to others and the whole world at large. You
• 4:11:11
  Speaker 1: should know how to remove distraction and collect all thoughts
• 4:11:14
  Speaker 1: and send them out as a battalion of helpful forces
• 4:11:17
  Speaker 1: to do good to the suffering humanity. Thought transference is
• 4:11:20
  Speaker 1: a beautiful science. It is an exact science. Just as
• 4:11:26
  Speaker 1: the flowing Ganga brings joy and coolness to those who
• 4:11:28
  Speaker 1: live on its banks, so also your strong thoughts of
• 4:11:31
  Speaker 1: love and peace must flow out as a healing stream
• 4:11:34
  Speaker 1: to bring solace, peace and glee to those persons whose
• 4:11:37
  Speaker 1: minds are filled with care worry, anxiety, tribulation, affliction, et cetera.
• 4:11:43
  Speaker 1: Even some good natured householders entertain some occasional good thoughts
• 4:11:47
  Speaker 1: and send out into the world some helpful thoughts. This
• 4:11:51
  Speaker 1: is not sufficient. For an aspirant in the path of truth.
• 4:11:55
  Speaker 1: A continuous stream of helpful thoughts must gush out from
• 4:11:58
  Speaker 1: his mind. It must be a perennial, healing stream of loving,
• 4:12:02
  Speaker 1: helpful thoughts. He must be able to charge groups of
• 4:12:06
  Speaker 1: twenty persons, masses of hundreds and thousands with love, joy,
• 4:12:10
  Speaker 1: and cheerfulness. He must stir them with a mere glance
• 4:12:14
  Speaker 1: and a few sweet powerful words into enthusiasm, high spirits,
• 4:12:18
  Speaker 1: and exalted moods and exhilaration. That is, spiritual strength will
• 4:12:23
  Speaker 1: force inner strength. How saint renuncents serve the world through
• 4:12:27
  Speaker 1: their thought vibrations. Indians have now imbibed the missionary spirit
• 4:12:32
  Speaker 1: of the West and cry out that the saint renuncient
• 4:12:35
  Speaker 1: should come out and take part in social and political activities.
• 4:12:39
  Speaker 1: It is a sad mistake. A renuncient or a Yogan
• 4:12:43
  Speaker 1: need not become the president of an association or the
• 4:12:46
  Speaker 1: leader of a social or political movement. It is a
• 4:12:49
  Speaker 1: foolish and puerile idea. A true renuncient can do everything
• 4:12:54
  Speaker 1: through his thought vibrations. It is not necessary that a
• 4:12:58
  Speaker 1: renuncient a saint it appear on the platform to help
• 4:13:01
  Speaker 1: the world, to preach and elevate the minds of people.
• 4:13:05
  Speaker 1: Some saints preach by example. Their very lives are an
• 4:13:09
  Speaker 1: embodiment of teaching. Their very sight elevates the minds of thousands.
• 4:13:15
  Speaker 1: A saint is a living assurance for others for God realization.
• 4:13:19
  Speaker 1: Many draw inspiration from the site of holy saints. No
• 4:13:23
  Speaker 1: one can check the thought vibrations from the saints. They're pure.
• 4:13:27
  Speaker 1: Strong thought vibrations travel a very long distance, purify the
• 4:13:31
  Speaker 1: world and enter the minds of many thousands of persons.
• 4:13:35
  Speaker 1: There is no doubt in this. A sage living in
• 4:13:38
  Speaker 1: a Himalayan cave can transmit a powerful thought to a
• 4:13:41
  Speaker 1: corner of America. He who practices selfless service in the
• 4:13:45
  Speaker 1: world purifies himself through disinterested works. And he who meditates
• 4:13:49
  Speaker 1: in a cave in the Himalayas and tries to purify
• 4:13:52
  Speaker 1: himself really purifies the world helps the world at large
• 4:13:55
  Speaker 1: through his spiritual vibrations. Nobody can prevent his pure thought
• 4:14:00
  Speaker 1: coming out and passing to others. Who really want them.
• 4:14:03
  Speaker 1: Worldly minded social workers cannot understand this point clear thinking,
• 4:14:09
  Speaker 1: how it is accomplished. The common man does not know
• 4:14:12
  Speaker 1: what deep thinking is. His thoughts run riot. There is
• 4:14:17
  Speaker 1: a great deal of confusion in the mind. Sometimes his
• 4:14:21
  Speaker 1: mental images are very distorted. It is only thinkers, philosophers,
• 4:14:26
  Speaker 1: and yogans who have well defined, clear cut mental images.
• 4:14:30
  Speaker 1: They can be seen through clairvoyance very vividly. Those who
• 4:14:34
  Speaker 1: practice concentration and meditation develop strong, well formed mental images.
• 4:14:40
  Speaker 1: Most of your thoughts are not well grounded. They come
• 4:14:44
  Speaker 1: and slip away. They are therefore vague and indefinite. The
• 4:14:49
  Speaker 1: images are not clear, strong and well defined. You will
• 4:14:54
  Speaker 1: have to reinforce them by clear, continuous and deep thinking.
• 4:14:58
  Speaker 1: Through self inquiry, ration, fascination, deep reflection and meditation. You
• 4:15:03
  Speaker 1: will have to make the thoughts settle down and crystallize
• 4:15:05
  Speaker 1: into a definite shape. Then the philosophical idea will become firm.
• 4:15:11
  Speaker 1: Through right thinking, reasoning, introspection and meditation, you will have
• 4:15:15
  Speaker 1: to clarify your ideas. Then confusion will vanish, the thoughts
• 4:15:21
  Speaker 1: will get settled and well grounded. Think clearly, clarify your
• 4:15:26
  Speaker 1: ideas again and again, introspect in solitude. Purify your thoughts
• 4:15:32
  Speaker 1: to a considerable degree silence. The thoughts do not allow
• 4:15:37
  Speaker 1: the mind to bubble. Let one thought wave rise and
• 4:15:40
  Speaker 1: settle down calmly. Then allow another thought to enter. Drive
• 4:15:45
  Speaker 1: off all extraneous thoughts that have no connection with the
• 4:15:48
  Speaker 1: subject matter you are handling at the present moment. Independent
• 4:15:53
  Speaker 1: and original thinking thinkers are very few in this world.
• 4:15:58
  Speaker 1: Most of us do not know what right things thinking is.
• 4:16:01
  Speaker 1: Thinking is shallow in the vast majority of persons. Deep
• 4:16:05
  Speaker 1: thinking needs intense spiritual practice. It takes innumerable berths for
• 4:16:10
  Speaker 1: the proper evolution of the mind. Then only it can
• 4:16:14
  Speaker 1: think deeply and properly. A man who speaks the truth
• 4:16:18
  Speaker 1: and has moral purity has always powerful thoughts. One who
• 4:16:22
  Speaker 1: has controlled anger by long practice has tremendous thought power.
• 4:16:27
  Speaker 1: If a Yogan whose thought is very powerful speaks one word,
• 4:16:30
  Speaker 1: it will produce tremendous impression on the minds of others.
• 4:16:34
  Speaker 1: Independent and original thinking is resorted to by the follower
• 4:16:37
  Speaker 1: of the Vedanta philosophy. The Dantic spiritual practice. Deep reflection
• 4:16:43
  Speaker 1: demands a sharp intellect, hard thinking, persistent thinking, clear thinking,
• 4:16:48
  Speaker 1: thinking to the roots of all problems, to the very
• 4:16:51
  Speaker 1: fundamentals of the situations, to the very presuppositions of all
• 4:16:55
  Speaker 1: thoughts and being is the very essence of a dantic
• 4:16:57
  Speaker 1: spiritual practice. You will have to abandon an old idea,
• 4:17:02
  Speaker 1: however strong and ingrained it may be, when you get
• 4:17:05
  Speaker 1: a new, elevating idea in its stead. If you have
• 4:17:08
  Speaker 1: no courage to face the results of your thinking, to
• 4:17:11
  Speaker 1: swallow the conclusions of your thinking, whatever they may mean
• 4:17:14
  Speaker 1: to you personally, you should never take the trouble to philosophize.
• 4:17:19
  Speaker 1: Take up to devotion applied thinking and sustain thinking. Applied
• 4:17:24
  Speaker 1: thinking applies the mind to the object, and sustain thinking
• 4:17:27
  Speaker 1: keeps it continually engaged. Rapture brings about the expanding and
• 4:17:31
  Speaker 1: bliss of the developing mind, whose motives for non distraction
• 4:17:34
  Speaker 1: have been accomplished by those two kinds of thinking. Meditation
• 4:17:38
  Speaker 1: can arise when applied and sustain thinking, Rapture, bliss, and
• 4:17:42
  Speaker 1: collectedness of mind arise. Thought is a great force. It
• 4:17:48
  Speaker 1: has got tremendous power. It becomes a matter of great
• 4:17:51
  Speaker 1: moment to know how to use this power in the
• 4:17:53
  Speaker 1: highest possible way and to the greatest possible effect. This
• 4:17:58
  Speaker 1: can best be done by the practice of METAe, Chapter nineteen.
• 4:18:02
  Speaker 1: Thought culture. If a pebble in our boot torments us,
• 4:18:06
  Speaker 1: we expel it. We take off the boot and shake
• 4:18:09
  Speaker 1: it out. Once the matter is fairly understood, it is
• 4:18:13
  Speaker 1: just as easy to expel an intruding an obnoxious thought
• 4:18:16
  Speaker 1: from the mind. About this. There ought to be no doubt,
• 4:18:20
  Speaker 1: no two opinions. The thing is obvious, clear, and unmistakable.
• 4:18:26
  Speaker 1: It should be as easy to expel an obnoxious thought
• 4:18:28
  Speaker 1: from your mind as it is to take a stone
• 4:18:30
  Speaker 1: out of your shoe. Until a man can do that,
• 4:18:33
  Speaker 1: it is just nonsense to talk about his ascendancy and
• 4:18:36
  Speaker 1: conquest over nature. He is a mere slave and prey
• 4:18:40
  Speaker 1: to the bat winged phantoms that flit through the corridor
• 4:18:42
  Speaker 1: of his brain. Pitiable, indeed, is the lot of these creatures.
• 4:18:48
  Speaker 1: Benefits of thought control. Thoughts lead to action. Thoughts are
• 4:18:53
  Speaker 1: the sources of all actions. Thought is the real action.
• 4:18:58
  Speaker 1: Thinking is the real action. If you can root out
• 4:19:01
  Speaker 1: all evil thoughts in the beginning, you will not do
• 4:19:04
  Speaker 1: any evil action. If you can nip them in the bud,
• 4:19:08
  Speaker 1: you will be free from the miseries and tribulations of
• 4:19:10
  Speaker 1: this world. Watch your thoughts with vigilance and introspection. Thought
• 4:19:16
  Speaker 1: is the real action. Activities of the mind are the
• 4:19:19
  Speaker 1: real action s. Once the distraction of the mind vanishes,
• 4:19:24
  Speaker 1: you will get good steadiness meditation. The mind will be very,
• 4:19:28
  Speaker 1: very calm. Get rid of the impurities of the mind.
• 4:19:33
  Speaker 1: Have mastery over the mind. Then all the miseries of
• 4:19:36
  Speaker 1: the Cumsara cycle with births and deaths will come to
• 4:19:39
  Speaker 1: an end. If you free yourself from the clutches of
• 4:19:43
  Speaker 1: the mind, liberation will come by itself. There is no
• 4:19:46
  Speaker 1: doubt about this. A wise man watches his thoughts and
• 4:19:50
  Speaker 1: eradicates all evil thoughts as they arise from the surface
• 4:19:54
  Speaker 1: of the mind, so he is happy. He has always
• 4:19:58
  Speaker 1: pure thoughts. By meditation on God, pure thoughts emanate from
• 4:20:03
  Speaker 1: the mind because God is purity, the eternal pure. If
• 4:20:07
  Speaker 1: you have control over your thoughts, you can turn out
• 4:20:10
  Speaker 1: immense work. With intense concentration, mental torments of all sorts, cares, worries,
• 4:20:16
  Speaker 1: and anxieties will disappear. The peace that you will enjoy
• 4:20:20
  Speaker 1: cannot be adequately described. Those who have even a little
• 4:20:24
  Speaker 1: control over their thoughts and speech will have a calm, serene, beautiful,
• 4:20:28
  Speaker 1: charming face, sweet voice, and brilliant, lustrous white eyes. Just
• 4:20:33
  Speaker 1: as sweet perfume continuously emanates from an incense stick, so
• 4:20:37
  Speaker 1: also divine perfume and divine effulgence, a magnetic, brahmic divine
• 4:20:41
  Speaker 1: aura radiate from a yogan who has controlled his thoughts
• 4:20:44
  Speaker 1: and who is constantly dwelling on Brahmin, supreme cosmic spirit,
• 4:20:48
  Speaker 1: or the infinite. The effulgence and perfume of his face
• 4:20:52
  Speaker 1: is divine radiance of Brahmin. When you hold in your
• 4:20:55
  Speaker 1: hand a bouquet made of jasmine rose and champaka flowers,
• 4:20:59
  Speaker 1: the sweet purfume pervades the whole hall and tickles all alike.
• 4:21:03
  Speaker 1: Even so, the perfume of fame and reputation of a
• 4:21:07
  Speaker 1: yogan who has controlled his thoughts spreads far and wide.
• 4:21:10
  Speaker 1: He becomes a cosmic force. Radium is a rare commodity.
• 4:21:16
  Speaker 1: There are only sixteen grains in the world. Yogans who
• 4:21:20
  Speaker 1: have controlled their thoughts are also very rare in the world.
• 4:21:23
  Speaker 1: Like radium. Conservation and proper utilization of thought energy. Just
• 4:21:29
  Speaker 1: as energy is wasted in idle talk and gossiping, so
• 4:21:32
  Speaker 1: also energy is wasted in entertaining useless thought. Therefore, you
• 4:21:37
  Speaker 1: should not waste even a single thought. Do not waste
• 4:21:40
  Speaker 1: even an iota of energy in useless thinking. Conserve all
• 4:21:45
  Speaker 1: mental energy, utilize it for higher spiritual purposes. In divine contemplation,
• 4:21:50
  Speaker 1: the constant thinking of Brahmin and the inquiry of Brahmin
• 4:21:53
  Speaker 1: Supreme universal Spirit can serve all thought energy in Utilize
• 4:21:58
  Speaker 1: it for meditation and helpful service to humanity. Do not
• 4:22:02
  Speaker 1: store in your brain useless information. Learn to unmind the mind.
• 4:22:07
  Speaker 1: Unlearn whatever you have learnt. They are now useless for you.
• 4:22:12
  Speaker 1: Then only you can fill your mind with divine thoughts.
• 4:22:16
  Speaker 1: You will gain new mental strength as all the dissipated
• 4:22:19
  Speaker 1: mental rays are collected. Now. In physics, you have the
• 4:22:22
  Speaker 1: term power of orientation. Though the mass of energy is there,
• 4:22:27
  Speaker 1: the current will not flow. It must be connected to
• 4:22:31
  Speaker 1: the magnet, and then the electric current will flow through
• 4:22:33
  Speaker 1: the power of orientation. Even so, the mental energy, which
• 4:22:38
  Speaker 1: is dissipated and misdirected in various worthless worldly concerns, should
• 4:22:42
  Speaker 1: be well directed in proper spiritual channels. Negative thoughts drive
• 4:22:48
  Speaker 1: away from your mind all unnecessary, useless and obnoxious thoughts.
• 4:22:53
  Speaker 1: Useless thoughts impede your spiritual growth. Obnoxious thoughts are stumbling
• 4:22:57
  Speaker 1: blocks to spiritual advancement. You are away from God when
• 4:23:01
  Speaker 1: you entertain useless thoughts. Substitute thoughts of God. Entertain only
• 4:23:07
  Speaker 1: thoughts that are helpful and useful. Useful thoughts are the
• 4:23:11
  Speaker 1: stepping stones to spiritual growth and progress. Do not allow
• 4:23:16
  Speaker 1: the mind to run into the old grooves and to
• 4:23:18
  Speaker 1: have its own ways and habits. Be on the careful watch.
• 4:23:23
  Speaker 1: You must eradicate through introspection all sorts of mean thoughts,
• 4:23:27
  Speaker 1: useless thoughts, unworthy thoughts, impure thoughts, all sexual thoughts, thoughts
• 4:23:32
  Speaker 1: of jealousy, hatred, and selfishness. You must annihilate all destructive
• 4:23:37
  Speaker 1: thoughts of disharmony and discord. You must develop thought culture
• 4:23:41
  Speaker 1: of good, loving, sublime thoughts, divine thoughts. Every thought must
• 4:23:46
  Speaker 1: be of a constructive nature. It must be strong, positive,
• 4:23:51
  Speaker 1: and definite. The mental image must be of a clear
• 4:23:54
  Speaker 1: cut and well defined nature. You must develop right thinking.
• 4:24:00
  Speaker 1: Every thought must bring peace and solace to others. It
• 4:24:03
  Speaker 1: should not bring even the least pain and unhappiness to
• 4:24:06
  Speaker 1: any one. Then you are a blessed soul on the earth.
• 4:24:11
  Speaker 1: You are a mighty power on the earth. You can
• 4:24:14
  Speaker 1: help many, heal thousands, spiritualize, and elevate a large number
• 4:24:18
  Speaker 1: of persons, as did Jesus and Buddha. Just as you
• 4:24:22
  Speaker 1: grow jasmine, rose, lily, Honolulu flowers in a garden, so
• 4:24:26
  Speaker 1: also you should cultivate the flowers of peaceful thoughts of love, mercy, kindness,
• 4:24:31
  Speaker 1: purity in the vast garden of the mind through introspection.
• 4:24:35
  Speaker 1: You have to water this garden of mind with meditation
• 4:24:38
  Speaker 1: and sublime thinking, and remove the weeds of vain, useless,
• 4:24:41
  Speaker 1: discordant thoughts, inconsistent thoughts, generally in untrained persons. For of
• 4:24:48
  Speaker 1: five kinds of thoughts occupy the mind at a time.
• 4:24:52
  Speaker 1: Household thoughts, business thoughts, thoughts of office, thoughts of body,
• 4:24:56
  Speaker 1: thoughts of food and drink, hope and anticipation, some kind
• 4:25:00
  Speaker 1: of planning to get money, some kinds of thoughts of revenge,
• 4:25:04
  Speaker 1: some habitual thoughts of answering, calls of nature, bathing, et cetera.
• 4:25:08
  Speaker 1: Occupy the mind at a time. When you are studying
• 4:25:11
  Speaker 1: a book with interest at three thirty p m. The
• 4:25:14
  Speaker 1: idea of pleasure of witnessing a cricket match at four
• 4:25:17
  Speaker 1: p m disturbs your study. Every now and then. It
• 4:25:20
  Speaker 1: is only a yogan with focused mind who can have
• 4:25:23
  Speaker 1: only one thought at a time, and can keep it
• 4:25:25
  Speaker 1: as long as he likes. If you watch the mind carefully,
• 4:25:29
  Speaker 1: you will find that many thoughts are inconsistent. The mind
• 4:25:33
  Speaker 1: wanders at random, aimlessly. There will be some thoughts of
• 4:25:36
  Speaker 1: the body and its wants, some thoughts of friends, some
• 4:25:40
  Speaker 1: thoughts of acquiring money, some thoughts of eating and drinking,
• 4:25:43
  Speaker 1: some thoughts of your boyhood, et cetera. If you can
• 4:25:47
  Speaker 1: study the mind, and if you have consistent thoughts of
• 4:25:49
  Speaker 1: one subject or one kind only to the exclusion of
• 4:25:52
  Speaker 1: all other thoughts, this itself is a very great achievement,
• 4:25:55
  Speaker 1: is a great step in advancement in thought control. Do
• 4:25:59
  Speaker 1: not be discouraged haunting thoughts of sin. Thoughts of sin
• 4:26:04
  Speaker 1: haunt the minds of some persons. One man always thinks
• 4:26:09
  Speaker 1: I have committed a very heinous sin. I do not
• 4:26:12
  Speaker 1: know what to do. Again and again, this one idea
• 4:26:16
  Speaker 1: haunts his mind. This is a bad habit. These people
• 4:26:21
  Speaker 1: do not know how to divert their minds. They become
• 4:26:24
  Speaker 1: prey to these haunting thoughts. Virtue and sin are relative terms.
• 4:26:30
  Speaker 1: They are creations of the mind. Sin is nothing but
• 4:26:34
  Speaker 1: a mistake, meditative repetition of a mantra or recitation of
• 4:26:38
  Speaker 1: God's name, charity and fasting will destroy at once any
• 4:26:42
  Speaker 1: amount of sin. Why are you afraid even the worst
• 4:26:46
  Speaker 1: sinner can attain salvation, can become holy of holies? What
• 4:26:51
  Speaker 1: was the state of Valmiki, Jagai, Madhai and a Jamlet
• 4:26:55
  Speaker 1: in the beginning? Were they not rogues of the first water?
• 4:26:59
  Speaker 1: Repeat omen rama and assert boldly I am pure? Now,
• 4:27:03
  Speaker 1: I am holy? Now? Where is the room for despair?
• 4:27:07
  Speaker 1: Never despair, Stay hopeful, persevere, do virtuous actions. Remember God,
• 4:27:14
  Speaker 1: the supreme cosmic spirit. Always be true to the inner guide,
• 4:27:19
  Speaker 1: the dweller of your heart. Techniques of thought control. The
• 4:27:24
  Speaker 1: following are some of the auto suggestions for controlling your thoughts. One,
• 4:27:28
  Speaker 1: I shall not think of anything. Two, I shall get
• 4:27:32
  Speaker 1: peace if I do not think of anything. Three my
• 4:27:36
  Speaker 1: will is growing strong. I can control my thoughts, for
• 4:27:41
  Speaker 1: I will get perfect peace when I am thoughtless. I
• 4:27:44
  Speaker 1: eagerly long for that thoughtless state. Each thought by itself
• 4:27:49
  Speaker 1: is extremely weak, because the mind is distracted into countless
• 4:27:53
  Speaker 1: and ever varying thoughts. The more the thoughts are restrained,
• 4:27:57
  Speaker 1: the more is the mind concentrated, and consequently, the more
• 4:28:01
  Speaker 1: does it gain in strength and power destroy the evil
• 4:28:04
  Speaker 1: thoughts one by one. It doubtless needs patient work. As
• 4:28:09
  Speaker 1: soon as you slowly wake up in the morning, the
• 4:28:12
  Speaker 1: first thought that comes is I. Then comes the memory
• 4:28:15
  Speaker 1: of the events of the previous evening. The strong thoughts
• 4:28:19
  Speaker 1: that float in the mind this evening slowly emerge out
• 4:28:22
  Speaker 1: the moment you rise from your bed in the following
• 4:28:24
  Speaker 1: morning and materialize. Then come the thoughts that are to
• 4:28:28
  Speaker 1: fructify in the course of the day. Watch this carefully.
• 4:28:32
  Speaker 1: When a thought hovers in a mind fulfill it, do
• 4:28:36
  Speaker 1: not allow it to linger on for a long time.
• 4:28:39
  Speaker 1: It will frequently recur again and again. It will be
• 4:28:43
  Speaker 1: a source of great trouble. Whenever a thought flashes out
• 4:28:47
  Speaker 1: to write a letter to your friend, then and their
• 4:28:49
  Speaker 1: finish that piece of work. Do not procrastinate it. There
• 4:28:54
  Speaker 1: are four ways of destroying evil thoughts. A knowledge Yogan,
• 4:28:59
  Speaker 1: the student of the past of knowledge, does it by
• 4:29:01
  Speaker 1: living in ome or truth. He destroys the evil thoughts
• 4:29:05
  Speaker 1: by self inquiry and attitude of indifference. He says, this
• 4:29:09
  Speaker 1: has nothing to do with me. I am absolute existence,
• 4:29:13
  Speaker 1: consciousness and bliss. I am divine consciousness. I am one
• 4:29:17
  Speaker 1: with the absolute consciousness. These impulses belong to the mind,
• 4:29:23
  Speaker 1: I am distinct from the mind. A devotee destroys the
• 4:29:27
  Speaker 1: same by prayer and self surrender. He says, O, God,
• 4:29:32
  Speaker 1: I have surrendered myself, the fruits of all actions and
• 4:29:35
  Speaker 1: the actions themselves to THEE. Give me strength to drive
• 4:29:39
  Speaker 1: away and destroy these evil thoughts. He gets help from
• 4:29:43
  Speaker 1: God through self surrender. God sublemits the sex impulse into
• 4:29:47
  Speaker 1: pure spiritual energy. The Raja Yogan destroys evil thoughts, either
• 4:29:52
  Speaker 1: by destroying the thought waves as they arise, or by
• 4:29:55
  Speaker 1: substituting opposite positive thoughts of pure nature, by supplanting sublimes
• 4:30:00
  Speaker 1: thoughts in their stead, by cultivating opposite positive pure thoughts.
• 4:30:04
  Speaker 1: Brahma vicara the inquiry into Brahmin. The first and foremost
• 4:30:09
  Speaker 1: of all thoughts, the primeval thought is I. It is
• 4:30:13
  Speaker 1: only after the birth of this thought that any other
• 4:30:15
  Speaker 1: thought can rise at all. It is only after the
• 4:30:18
  Speaker 1: first personal pronoun I has arisen in the mind that
• 4:30:21
  Speaker 1: the second personal pronoun you and the third personal pronoun he,
• 4:30:25
  Speaker 1: et cetera can make their appearance. If I vanishes, you
• 4:30:30
  Speaker 1: and He will disappear by themselves eradicate this false little
• 4:30:35
  Speaker 1: I of an illusory nature through proper self inquiry aimed
• 4:30:39
  Speaker 1: at understanding the nature of Brahman supreme cosmic consciousness and spirit.
• 4:30:44
  Speaker 1: There is no other way. The thinker is different from
• 4:30:47
  Speaker 1: the thought. Remember this. This gives the clue to the
• 4:30:52
  Speaker 1: fact that you are the silent witness of the modifications
• 4:30:55
  Speaker 1: that arise in the mind. You are the immutable, changeless
• 4:30:59
  Speaker 1: witness the pure consciousness beyond fluctuations of the mind, the
• 4:31:03
  Speaker 1: eternal supreme cosmic spirit and consciousness Brahmin. You are the
• 4:31:06
  Speaker 1: eternal divine essence within, distinct from the physical and mental realms.
• 4:31:11
  Speaker 1: Destruction of intentions Raja Yoga teaches Yoga is the restraint
• 4:31:17
  Speaker 1: of the mental modifications. It gives you the power of
• 4:31:20
  Speaker 1: expelling the thoughts, or, if need be, of killing them
• 4:31:23
  Speaker 1: dead on the spot. Naturally, the art requires practice, but
• 4:31:28
  Speaker 1: like other arts, when once acquired, there is no mystery
• 4:31:31
  Speaker 1: or difficulty about it. It is worth practicing. Mark how
• 4:31:36
  Speaker 1: one intention expands into many imaginations in a short time.
• 4:31:41
  Speaker 1: Suppose you get an intention to have a tea party
• 4:31:43
  Speaker 1: for your friends. One thought of tea invites instantaneously the
• 4:31:48
  Speaker 1: thoughts of sugar, milk, tea cups, tables, chairs, tablecloth, napkins, spoons, sweetmeats,
• 4:31:55
  Speaker 1: salted things, et cetera. So this world is nothing but
• 4:31:59
  Speaker 1: the expansion of intentions. There is no such thing as
• 4:32:03
  Speaker 1: the world independent of and apart from thoughts. The expansion
• 4:32:08
  Speaker 1: of thoughts of the mind towards objects is bondage. Renunciation
• 4:32:13
  Speaker 1: of intentions is liberation. In the string of intention, countless
• 4:32:17
  Speaker 1: thoughts are strung like so many beads. If the string
• 4:32:21
  Speaker 1: be cut into pieces, then you may infer what will
• 4:32:24
  Speaker 1: become of the illusory thoughts which are strung on it.
• 4:32:27
  Speaker 1: You must be very watchful and nip the intentions in
• 4:32:30
  Speaker 1: the bud. Then only will you be really happy. Mind
• 4:32:34
  Speaker 1: plays tricks. You must understand its nature, ways, and habits.
• 4:32:40
  Speaker 1: Then only you can control it very easily. Practice of
• 4:32:44
  Speaker 1: breath control. The prana vital energy is the outer overcoat
• 4:32:49
  Speaker 1: for the mind. The vibration of the subtle psychic prana
• 4:32:53
  Speaker 1: energy gives rise to the formation of thought. By practice
• 4:32:57
  Speaker 1: of breath control, the control of the prana energy or
• 4:33:00
  Speaker 1: the restraint of breath, you can also increase the mental
• 4:33:03
  Speaker 1: energy and develop thought control and thought culture. This will
• 4:33:07
  Speaker 1: help concentration and meditation. This will make the mind steady.
• 4:33:12
  Speaker 1: This will remove restlessness and inertia. This will burn the
• 4:33:16
  Speaker 1: draws in the mind. Opposite thought cultivation countering negative thoughts
• 4:33:21
  Speaker 1: by nurturing positive or opposing ones. If you think again
• 4:33:25
  Speaker 1: and again on impure things, an evil thought gains new
• 4:33:28
  Speaker 1: strength by repetition. It gets the force of momentum. You
• 4:33:33
  Speaker 1: must drive them immediately. If you find it difficult to
• 4:33:37
  Speaker 1: do so, entertain counterthoughts of God. Cultivate sublime and elevating thoughts.
• 4:33:44
  Speaker 1: Evil thoughts will die by themselves. A noble thought is
• 4:33:48
  Speaker 1: a potent antidote to counteract an evil thought. This is
• 4:33:52
  Speaker 1: easier than the former method. By repetition of God's name
• 4:33:56
  Speaker 1: thousands of times daily. Good thoughts gain new strength by
• 4:33:59
  Speaker 1: each other repetition. By repeating I am Brahmin or I
• 4:34:04
  Speaker 1: am Divine thousand times daily, the idea that you are
• 4:34:07
  Speaker 1: the spirit Ottman becomes stronger. The idea that you are
• 4:34:11
  Speaker 1: the body becomes weaker and weaker. Control of body and speech.
• 4:34:17
  Speaker 1: If you are not able to control any evil thought,
• 4:34:20
  Speaker 1: control the body in speech first. Slowly, you will gain
• 4:34:24
  Speaker 1: mental strength and will force and will be able to
• 4:34:26
  Speaker 1: control the thoughts gradually. If for a moment you think
• 4:34:30
  Speaker 1: you will not succeed in vanquishing an evil thought at once,
• 4:34:33
  Speaker 1: Get up and set about some work involving physical labor.
• 4:34:37
  Speaker 1: One effort after another will make gradually the task easy,
• 4:34:40
  Speaker 1: and in a few weeks you will obtain a complete
• 4:34:43
  Speaker 1: control over your thoughts. Control the physical body and the
• 4:34:47
  Speaker 1: speech first, then slowly proceed to control the thoughts. Do
• 4:34:52
  Speaker 1: not speak ill of others. Control the sense of speech first.
• 4:34:57
  Speaker 1: Gradually the mind will not think ill of others. The
• 4:35:00
  Speaker 1: mind will say, unto itself, why should I think ill
• 4:35:03
  Speaker 1: of others? When the organ of speech is not prepared
• 4:35:06
  Speaker 1: to express what I think. You can control your actions
• 4:35:09
  Speaker 1: only when you have become moral. When you speak ill
• 4:35:13
  Speaker 1: of a man, you poison the mind of several people.
• 4:35:16
  Speaker 1: It is extremely ignoble to speak ill of others, but
• 4:35:20
  Speaker 1: just comment without hatred or malice is permissible. Occasionally, Do
• 4:35:25
  Speaker 1: not allow useless or evil thoughts to develop themselves into words.
• 4:35:29
  Speaker 1: Curb the speech, divert the mind at once to some
• 4:35:33
  Speaker 1: good thoughts. Try to remember some slocus from the ghidah
• 4:35:37
  Speaker 1: sacred text, or repeat some prayers. Keep some word image
• 4:35:41
  Speaker 1: as om hari om Shiva om Supreme God. Observance of
• 4:35:46
  Speaker 1: silence for a couple of hours daily will check the
• 4:35:49
  Speaker 1: impulses of speech and thinking will conserve energy and help
• 4:35:52
  Speaker 1: meditation and thought control and thought culture vigilance. Fully realize
• 4:35:58
  Speaker 1: for yourself the great and ruinous consequences of evil thoughts.
• 4:36:03
  Speaker 1: This will set you on your guard when the evil
• 4:36:05
  Speaker 1: thoughts would come. The moment they come, exert yourself or
• 4:36:09
  Speaker 1: divert the mind to some other object of divine thoughts.
• 4:36:12
  Speaker 1: Prayer or meditative repetition of a mantra or recitation of
• 4:36:16
  Speaker 1: God's name. A real earnestness to drive away the evil
• 4:36:20
  Speaker 1: thoughts will keep you on the alert, so much so
• 4:36:22
  Speaker 1: that even if they appear in dream, you will at
• 4:36:24
  Speaker 1: once wake up. Should the enemy appear when you are awake,
• 4:36:28
  Speaker 1: it will not be very difficult for you to cope
• 4:36:30
  Speaker 1: with him, if only you are sufficiently watchful. Keep the
• 4:36:34
  Speaker 1: mind fully occupied. When the mind is vacant, evil thoughts
• 4:36:38
  Speaker 1: try to enter. Evil thinking is the beginning or starting
• 4:36:42
  Speaker 1: point of adultery. Through a lustful look. Only you have
• 4:36:46
  Speaker 1: already committed adultery in the heart. Mental actions are the
• 4:36:50
  Speaker 1: real actions. Remember this, God judges a man by his motives.
• 4:36:56
  Speaker 1: Worldly people judge a man by his external physical actions.
• 4:37:01
  Speaker 1: You will have to look to the motive of the man,
• 4:37:04
  Speaker 1: then you will not be mistaken. Keep the mind fully occupied,
• 4:37:09
  Speaker 1: then evil thoughts will not enter. An idle brain is
• 4:37:13
  Speaker 1: the devil's workshop. Watch the mind every minute. Always engage
• 4:37:18
  Speaker 1: yourself in some work, stitching, cleaning vessels, sweeping, drawing water, reading, meditating,
• 4:37:24
  Speaker 1: counting the beads, singing divine songs, praying, serving the elders,
• 4:37:28
  Speaker 1: or nursing the sick. Avoid loose talk and gossip. Fill
• 4:37:33
  Speaker 1: the mind with sublime thoughts, such as those contained in
• 4:37:36
  Speaker 1: the Gidah's sacred text, the Revelations, the Yoga Assisha, et
• 4:37:40
  Speaker 1: cetera pure background of thought. The vast majority of people
• 4:37:46
  Speaker 1: will always want something concrete, to hold on to, something
• 4:37:49
  Speaker 1: around which, as it were, to place their ideas, something
• 4:37:52
  Speaker 1: which will be the center of all thought forms in
• 4:37:55
  Speaker 1: their minds. That is mind's very nature. A background of
• 4:37:59
  Speaker 1: thought is needed for fixing the mind. Have a pure
• 4:38:03
  Speaker 1: background of thought or mental image. The mind assumes the
• 4:38:07
  Speaker 1: shape of any object it intently thinks upon. If it
• 4:38:11
  Speaker 1: thinks of an orange, it assumes the shape of an orange.
• 4:38:15
  Speaker 1: If it thinks of Lord Krishna with flut in hand,
• 4:38:18
  Speaker 1: it assumes the shape of Lord Krishna. You must train
• 4:38:21
  Speaker 1: the mind properly and give it proper pure food for assimilation.
• 4:38:26
  Speaker 1: You must have pure background of thought to take you
• 4:38:28
  Speaker 1: to the goal of salvation. If you are a devotee
• 4:38:32
  Speaker 1: of Lord Krishna, have a background of thought of his
• 4:38:34
  Speaker 1: picture in the repetition of his famous mantra, I bow
• 4:38:37
  Speaker 1: to Lord Vasudeva and his qualities form formula qualities. A
• 4:38:42
  Speaker 1: follower practicing the meditation on formless and attributeless Brahman should
• 4:38:46
  Speaker 1: have a background of thought of Ohm and its meaning
• 4:38:49
  Speaker 1: as infinite ocean of light, existence, consciousness and bliss, all
• 4:38:53
  Speaker 1: pervading complete outman self work in the world, and the
• 4:38:57
  Speaker 1: moment the mind is free, begin to think of the
• 4:39:00
  Speaker 1: background of thought, either a tributeful or a tributeless background,
• 4:39:03
  Speaker 1: according to taste, temperament, and capacity for spiritual practice. By
• 4:39:08
  Speaker 1: constant thinking, a habit in the mind will be formed,
• 4:39:11
  Speaker 1: and without effort, the mind will run towards the background
• 4:39:14
  Speaker 1: of thought. It is a pity that the vast majority
• 4:39:18
  Speaker 1: of persons have no ideal, no program of life at all,
• 4:39:21
  Speaker 1: and no pure background of thought. They are doomed to destruction.
• 4:39:26
  Speaker 1: The background of thought of a young married lady is
• 4:39:29
  Speaker 1: usually lustful. The background of thought of an old mother
• 4:39:33
  Speaker 1: is the affection towards her sons and grandsons. The background
• 4:39:37
  Speaker 1: of thought of the vast majority of persons is hatred
• 4:39:40
  Speaker 1: and jealousy. Even the so called educated persons with many
• 4:39:44
  Speaker 1: university qualifications, which is only husk when compared with spiritual knowledge,
• 4:39:49
  Speaker 1: have no ideal, no program of life, and no background
• 4:39:52
  Speaker 1: of thought. A deputy collector, after getting pension, marries a
• 4:39:56
  Speaker 1: third wife and goes on as a minister of a state.
• 4:40:00
  Speaker 1: A worldly minded person is a prey to sexual thoughts
• 4:40:03
  Speaker 1: and thoughts of hatred, anger and revenge. These two types
• 4:40:07
  Speaker 1: of thoughts actually take possession of his mind. He is
• 4:40:11
  Speaker 1: a slave to these two sets of thoughts. He does
• 4:40:14
  Speaker 1: not know how to divert his mind and fix it
• 4:40:16
  Speaker 1: on some other good, noble thought. He does not know
• 4:40:20
  Speaker 1: the laws of thought. He is quite unaware of the
• 4:40:23
  Speaker 1: nature and subtle workings of the mind. His position is
• 4:40:27
  Speaker 1: extremely deplorable, despite his earthly possessions and bookish knowledge obtained
• 4:40:31
  Speaker 1: in universities. Vivika, discrimination between the real and the unreal
• 4:40:36
  Speaker 1: has not awakened in him. He has no faith in saints, books,
• 4:40:41
  Speaker 1: and God. He is unable to resist an evil desire,
• 4:40:45
  Speaker 1: craving or temptation on account of his weak will. The
• 4:40:49
  Speaker 1: only potent remedy to remove his world intoxication, world charm,
• 4:40:53
  Speaker 1: world delusion is constant association with the wise and saintly,
• 4:40:56
  Speaker 1: or association with holy men, saint renunconce and great souls.
• 4:41:01
  Speaker 1: After retirement, everybody should have a background of thought, and
• 4:41:05
  Speaker 1: should spend his time in philosophical studies and divine contemplation.
• 4:41:09
  Speaker 1: Old habits of loose thinking must be replaced by cultivating
• 4:41:13
  Speaker 1: fresh habits of good thoughts. At first, a tendency to
• 4:41:17
  Speaker 1: think of good thoughts will be formed. By continued practice,
• 4:41:21
  Speaker 1: a positive, definite habit of thinking of virtuous, helping thoughts
• 4:41:25
  Speaker 1: will be developed. You will have to struggle very hard.
• 4:41:29
  Speaker 1: The old habits will try to recur again and again
• 4:41:33
  Speaker 1: till you are firmly established in the habit of thinking
• 4:41:35
  Speaker 1: of good thoughts. Only you will have to fill the
• 4:41:38
  Speaker 1: mind again and again with pure thoughts, divine thoughts, thoughts
• 4:41:41
  Speaker 1: of Gidah, Lord Krishna, lord Rama, the revelations, et cetera.
• 4:41:47
  Speaker 1: New grooves and avenues will be formed now, just as
• 4:41:51
  Speaker 1: a gramophone needle cuts a small groove in the plate.
• 4:41:53
  Speaker 1: Pure thinking will cut new healthy grooves in the mind
• 4:41:56
  Speaker 1: and brain. New mental impressions will be glory of the
• 4:42:02
  Speaker 1: waveless sage. Through constant and intense practice, you can become
• 4:42:07
  Speaker 1: waveless or thought free. The waveless yogan helps the world
• 4:42:11
  Speaker 1: more than the man on the platform. Ordinary people can
• 4:42:14
  Speaker 1: hardly grasp this point. When you are waveless, you actually
• 4:42:18
  Speaker 1: permeate and pervade every atom of the universe, purify and
• 4:42:22
  Speaker 1: elevate the whole world. The names of waveless sages such
• 4:42:26
  Speaker 1: as Jada, Barada, and Vamadeva are even now remembered. They
• 4:42:30
  Speaker 1: never built aushroms, they never lectured, they never published books,
• 4:42:37
  Speaker 1: they never made disciples. Yet what a tremendous influence these
• 4:42:41
  Speaker 1: waveless sages had produced on the minds of the people.
• 4:42:45
  Speaker 1: Glory to such waveless sages. Chapter twenty. Vasanas desires in
• 4:42:50
  Speaker 1: subtle form. Vasana desires how they manifest Vasana. A desire
• 4:42:57
  Speaker 1: in subtle form is a wave in the mind lake.
• 4:43:01
  Speaker 1: Its seat is the causal body. It exists there in
• 4:43:04
  Speaker 1: the form of a seed and manifests in the mind lake.
• 4:43:08
  Speaker 1: Just as flowers are latent in seeds, subtle desires are
• 4:43:12
  Speaker 1: latent in the mind and the causal body or seed body.
• 4:43:16
  Speaker 1: Daily new flowers blossom out. They fade out in a
• 4:43:19
  Speaker 1: day or two. Similarly, subtle desires blossom out like flowers,
• 4:43:24
  Speaker 1: one by one, come out to the surface of the mind,
• 4:43:27
  Speaker 1: generate intentions in the mind of individual beings and goad
• 4:43:30
  Speaker 1: them to strive to possess and enjoy the particular objects
• 4:43:33
  Speaker 1: of enjoyment. Subtle desires cause actions, and actions strengthen the
• 4:43:38
  Speaker 1: subtle desires. This is a vicious circle. On the advent
• 4:43:43
  Speaker 1: of knowledge of Brahmin supreme cosmic spirit, all desires are
• 4:43:47
  Speaker 1: fried out. The real enemies are the subtle desires within.
• 4:43:52
  Speaker 1: Annihilate them, eradicate them. They are inveterate. The whole mango tree,
• 4:43:59
  Speaker 1: with branches, leaves, and fruits, is contained in a subtle
• 4:44:02
  Speaker 1: form in the seed. It takes time for manifestation. Even so,
• 4:44:08
  Speaker 1: the subtle desire of lust lurks in the mind when
• 4:44:10
  Speaker 1: you are a boy, manifests at eighteen, fills the whole
• 4:44:13
  Speaker 1: body at twenty five, works havoc from twenty five to
• 4:44:17
  Speaker 1: forty five, and then it gradually declines. Various forms of
• 4:44:21
  Speaker 1: wrongdoing and mischief are done by human beings between twenty
• 4:44:24
  Speaker 1: five and forty five. This is the most critical period
• 4:44:28
  Speaker 1: of life. There is no particular difference between a boy
• 4:44:32
  Speaker 1: and a girl in their characteristics. When they are young.
• 4:44:35
  Speaker 1: After attaining puberty, they exhibit their characteristic qualities. Cravings. Craving
• 4:44:42
  Speaker 1: is a subtle desire of a mild type. It lasts
• 4:44:46
  Speaker 1: for a short time only. There are two kinds of
• 4:44:49
  Speaker 1: important cravings. There is the craving of the tongue, where
• 4:44:53
  Speaker 1: the tongue wants to eat the various things every now
• 4:44:55
  Speaker 1: and then. It is a form of morbid appetite which
• 4:45:00
  Speaker 1: people who lead a luxurious life have this form of craving.
• 4:45:04
  Speaker 1: The other variety is the genital craving, wherein the sex
• 4:45:07
  Speaker 1: senses wants to taste again and again the sexual enjoyment.
• 4:45:10
  Speaker 1: Touch desire causes restlessness and bondage. Desire is the cause
• 4:45:16
  Speaker 1: of restlessness of the mind. As soon as a desire manifests.
• 4:45:21
  Speaker 1: There is an intimate connection between the mind and the
• 4:45:24
  Speaker 1: object through the overflowing sense object thought wave flow, a
• 4:45:28
  Speaker 1: continuous stream of thought waves caused by engagement with the
• 4:45:31
  Speaker 1: sense objects. The mind will not retrace its steps till
• 4:45:35
  Speaker 1: it gets the object and enjoys it. The restlessness will
• 4:45:39
  Speaker 1: continue till the object is enjoyed. The thought wave will
• 4:45:43
  Speaker 1: flow towards the object till it is obtained and enjoyed.
• 4:45:47
  Speaker 1: The common run of men cannot resist or suppress any desire,
• 4:45:50
  Speaker 1: owing to weak will. It is the desire in the
• 4:45:53
  Speaker 1: mind that causes attraction towards objects and brings about bondage.
• 4:45:57
  Speaker 1: With the disappearance of desires, bondage nownaturally vanishes. There will
• 4:46:02
  Speaker 1: not be any attraction, admiration, or excitement for any object outside.
• 4:46:07
  Speaker 1: If there is no desire inside your mind. It is
• 4:46:10
  Speaker 1: the desire that is at the bottom of all your
• 4:46:12
  Speaker 1: miseries and troubles. There is no pain from God creation
• 4:46:16
  Speaker 1: from the objects created by the Lord. Water quenches your thirst,
• 4:46:22
  Speaker 1: Breeze gives you comfort, Sunshine enlivens you, Fire gives warmth.
• 4:46:29
  Speaker 1: It is individual being creation that brings about bondage. Ego, anger, pride,
• 4:46:35
  Speaker 1: attachment are all individual being creations have pure intention but
• 4:46:40
  Speaker 1: no desires. By mere ethical training, jealousy, attachment, aversion, anger, pleasure,
• 4:46:47
  Speaker 1: et cetera. Can be suppressed, though not eradicated completely. These impure,
• 4:46:53
  Speaker 1: unfavorable desires can be considerably attenuated by moral culture. They
• 4:46:58
  Speaker 1: attain a subtle condition. They cannot harm the individual. They
• 4:47:03
  Speaker 1: remain under perfect control. Eradication, not suppression, the proper remedy.
• 4:47:10
  Speaker 1: A desire may be suppressed for the time being by
• 4:47:12
  Speaker 1: an aspirant, but it again manifests with redoubled force when
• 4:47:17
  Speaker 1: a suitable opportunity arises. Like a minister obeying the king.
• 4:47:21
  Speaker 1: The five organs of the body act in accordance with
• 4:47:24
  Speaker 1: the dictates of the mind. Therefore, you should, through your
• 4:47:28
  Speaker 1: own pure mind and proper efforts, eradicate the desires for objects.
• 4:47:33
  Speaker 1: You should rend asunder the long rope of desires tied
• 4:47:36
  Speaker 1: to the vessels of man, whirled on the ocean of
• 4:47:38
  Speaker 1: some sorrow cycle of life, death and rebirth. Through enormous
• 4:47:42
  Speaker 1: efforts on your part, desires should be thoroughly eradicated. If
• 4:47:47
  Speaker 1: these desires are destroyed by self inquiry or inquiry of
• 4:47:51
  Speaker 1: the oughtman's self, and the discrimination between real and unreal,
• 4:47:54
  Speaker 1: the mind, which is ever restless, will get quiescence like
• 4:47:57
  Speaker 1: a gealless lamp. How to dis destroy desires? Calmness of mind,
• 4:48:04
  Speaker 1: the intellectual sheath serves as a great fortress for the aspirant.
• 4:48:08
  Speaker 1: From there he can attack the desires when they try
• 4:48:10
  Speaker 1: to emerge from the sea body causal body into the mind.
• 4:48:15
  Speaker 1: Through the practice of calmness of the mind, the aspirants
• 4:48:18
  Speaker 1: should destroy the desires one by one with the help
• 4:48:21
  Speaker 1: of the intellectual sheath or intellect. He should crush them
• 4:48:25
  Speaker 1: as soon as they try to raise their heads on
• 4:48:26
  Speaker 1: the surface of the mind lake. He must not allow
• 4:48:30
  Speaker 1: them to sprout forth. This is the renunciation of desires.
• 4:48:35
  Speaker 1: This attack or fight is from inside. When a desire
• 4:48:39
  Speaker 1: or intention arises in the mind, the mind gives a
• 4:48:42
  Speaker 1: push to the internal sense. From the internal senses, this
• 4:48:46
  Speaker 1: push is communicated to the external instruments such as hands, legs, eyes, ears,
• 4:48:52
  Speaker 1: et cetera. The practice of calmness of the mind stops
• 4:48:55
  Speaker 1: this very push, which is the root cause of motion
• 4:48:58
  Speaker 1: of all the senses and external instruments. The calmness of
• 4:49:02
  Speaker 1: the mind is peace of mind produced by the eradication
• 4:49:05
  Speaker 1: of desires, the renunciation of desires. The mind of a
• 4:49:09
  Speaker 1: man who possesses this virtue is cooler than ice. Even
• 4:49:13
  Speaker 1: the coolness of the moon cannot compete with coolness of
• 4:49:16
  Speaker 1: the mind of a man with calmness of the mind. Generally,
• 4:49:20
  Speaker 1: the mind of a worldling is a blazing furnace. A
• 4:49:24
  Speaker 1: man of calmness of mind is neither exalted when he
• 4:49:26
  Speaker 1: gets a desired object, nor depressed when he gets an
• 4:49:29
  Speaker 1: undesired thing. He keeps a balanced mind always he has
• 4:49:34
  Speaker 1: no enemies. The happiness of an emperor is nothing nothing
• 4:49:38
  Speaker 1: when compared with the supreme spiritual bliss of a man
• 4:49:41
  Speaker 1: of calmness of mind. The calmness of the mind is
• 4:49:45
  Speaker 1: one of the four sentinels of liberation. If you have
• 4:49:48
  Speaker 1: calmness of the mind, you will get the company of
• 4:49:51
  Speaker 1: the other three friends, contentment, self inquiry, and the association
• 4:49:55
  Speaker 1: with the wise and saintly. Control of senses. The attack
• 4:50:00
  Speaker 1: on desires should commence from outside. Also external thought wave
• 4:50:05
  Speaker 1: restraint should be done through the control of the senses
• 4:50:07
  Speaker 1: or restraint of the senses. You must not allow sense
• 4:50:11
  Speaker 1: vibrations to enter from outside into the mind through the
• 4:50:14
  Speaker 1: avenues of senses. This is also necessary. The calmness of
• 4:50:19
  Speaker 1: mind alone is not sufficient. The senses must be rendered
• 4:50:23
  Speaker 1: blunt by control of the senses. The desire for sweets,
• 4:50:28
  Speaker 1: for instance, should be destroyed by the calmness of the
• 4:50:31
  Speaker 1: mind through the renunciation of desires. By crushing the desires
• 4:50:34
  Speaker 1: within as soon as a desire arises, and the external
• 4:50:38
  Speaker 1: thought wave which arises by the sight of sweetmeat, should
• 4:50:41
  Speaker 1: be destroyed by withdrawing the eyes from the same when
• 4:50:43
  Speaker 1: you move about the bazaar, and by giving up taking sugar.
• 4:50:47
  Speaker 1: The control of the senses supplements the calmness of the mind.
• 4:50:50
  Speaker 1: In the control of the mind, control of the senses
• 4:50:54
  Speaker 1: is an auxiliary for the complete eradication of desires. If
• 4:50:58
  Speaker 1: you give up an old habit of taking tea, you
• 4:51:00
  Speaker 1: have controlled, to a certain extent, the sense of taste.
• 4:51:04
  Speaker 1: You have destroyed one desire. This will give you some
• 4:51:08
  Speaker 1: piece because the craving for tea has gone, and you
• 4:51:11
  Speaker 1: are freed from your efforts and thinking in getting tea, sugar, milk,
• 4:51:15
  Speaker 1: et cetera. Thinking is pain, seeing is pain, Hearing is pain.
• 4:51:20
  Speaker 1: For a philosopher and a spiritual aspirant, it is all
• 4:51:24
  Speaker 1: pleasure for a worldling. The energy that was agitating you
• 4:51:28
  Speaker 1: to run after tea is now transmuted into will you
• 4:51:32
  Speaker 1: gain peace and will power by giving up one thing.
• 4:51:35
  Speaker 1: If you give up fifteen things, your peace of mind
• 4:51:38
  Speaker 1: will be still greater and the will still more powerful.
• 4:51:41
  Speaker 1: This is the fruit of renunciation. So you are not
• 4:51:45
  Speaker 1: a loser. In renunciation, you gain more knowledge, more bliss,
• 4:51:50
  Speaker 1: and more power. You give up something in favor of
• 4:51:53
  Speaker 1: something higher. Is there anyone who will not give up
• 4:51:56
  Speaker 1: black sugar in favor of white sugar. If you once
• 4:52:00
  Speaker 1: control one desire, it will be easy for you to
• 4:52:03
  Speaker 1: control other desires too, because you gain strength and power.
• 4:52:08
  Speaker 1: Self study and meditation. Increase your desire for scriptures in
• 4:52:12
  Speaker 1: the beginning, occupy your mind with the study of standard
• 4:52:16
  Speaker 1: philosophical books. Thereby you can decrease your body desires or
• 4:52:21
  Speaker 1: the thought of the body and desire for name and fame, reputation, status, prestige,
• 4:52:26
  Speaker 1: et cetera. Later on, you will have to give up
• 4:52:30
  Speaker 1: desire for scriptures. Also, you must entirely devote all your
• 4:52:34
  Speaker 1: time and energy in meditation and meditation alone. The destruction
• 4:52:39
  Speaker 1: of desires is caused through well conducted deliberation, self inquiry, Brahma, meditation,
• 4:52:44
  Speaker 1: dispassion and renunciation, self inquiry, and God consciousness. The wise
• 4:52:51
  Speaker 1: know that the mind associated with desire tends to bondage,
• 4:52:54
  Speaker 1: while the mind absolutely free from desire is said to
• 4:52:57
  Speaker 1: be an emancipated one. Just as a lion that is
• 4:53:01
  Speaker 1: shut up in a cage emerges out by breaking the
• 4:53:03
  Speaker 1: bars of the cage. So also a wise sage comes
• 4:53:06
  Speaker 1: out of this cage, a physical body victoriously by breaking
• 4:53:09
  Speaker 1: or by destroying the desires of the mind through constant
• 4:53:12
  Speaker 1: self inquiry, profound and constant meditation on Ohm and its
• 4:53:16
  Speaker 1: meaning and the God consciousness. The more you attenuate your
• 4:53:20
  Speaker 1: desires by self realization or the God consciousness, the happier
• 4:53:24
  Speaker 1: you will become. In proportion to the thinning of the desires,
• 4:53:28
  Speaker 1: the mind also is proportionately thinned out. Mind is nothing
• 4:53:32
  Speaker 1: but a bundle of desires. Mind is no other than desires,
• 4:53:36
  Speaker 1: which generate an endless series of rebirths. The true nature
• 4:53:40
  Speaker 1: of the mind is desires. The two are synonymous conquest
• 4:53:46
  Speaker 1: of ego. If you destroy egoism, the ego this false
• 4:53:51
  Speaker 1: little eye, and control the senses, the desires will die
• 4:53:54
  Speaker 1: by themselves. The root cause for all troubles is ego.
• 4:54:00
  Speaker 1: Just as the dependence of a family hang upon the
• 4:54:02
  Speaker 1: chief of the house, similarly, all desires, cravings, longings, et
• 4:54:07
  Speaker 1: cetera hang upon ego. The chief of this house. Body
• 4:54:11
  Speaker 1: constantly generate from the pure mind battery, the continuous electric current.
• 4:54:15
  Speaker 1: I am Brahmin thought wave or God shaped thought wave,
• 4:54:19
  Speaker 1: that is the potent antidote. Keep it safe in the pocket,
• 4:54:23
  Speaker 1: Smell it when an apoplectic attack of the egoistic false
• 4:54:27
  Speaker 1: i idea overcomes you. It is only when you eradicate
• 4:54:31
  Speaker 1: the painful ego of the mind and conquer the foes
• 4:54:33
  Speaker 1: of Organs senses that the ever waking desires will subside
• 4:54:38
  Speaker 1: the meaning of liberation. The illusory symceeric desires that have
• 4:54:43
  Speaker 1: arisen through the practice of many hundreds of lives never
• 4:54:46
  Speaker 1: perish except through the practice of yoga for a long time. Therefore,
• 4:54:51
  Speaker 1: oh aspirants, after having put away at a distance the
• 4:54:55
  Speaker 1: desire of enjoyment by discriminative efforts, practice the state of
• 4:54:59
  Speaker 1: mind absolute devoid of desire. Liberation does not mean physical
• 4:55:04
  Speaker 1: separation from all worldly affairs, but only a state of
• 4:55:07
  Speaker 1: mind bereft of all impure desires or clinging to worldly things,
• 4:55:11
  Speaker 1: but yet working as usual amidst them. You must realize
• 4:55:15
  Speaker 1: God in and through the world. This is the central
• 4:55:19
  Speaker 1: teaching of the Gidah. But the disciplined lower self, moving
• 4:55:23
  Speaker 1: among sense objects, with senses free from attraction and repulsion
• 4:55:27
  Speaker 1: and mastered by the higher self, goeth to peace. This
• 4:55:31
  Speaker 1: is the central teaching of Yoga Vasishta. Also, there is
• 4:55:35
  Speaker 1: no desire in Brahman Supreme Cosmic Spirit. Complete annihilation of
• 4:55:40
  Speaker 1: the desires takes place only in formless meditative absorption. Only
• 4:55:44
  Speaker 1: formless meditative absorption can completely fry up the seeds of
• 4:55:48
  Speaker 1: impure desires. Through the knowledge of Brahman Supreme Cosmic Spirit,
• 4:55:53
  Speaker 1: there will be an extinction of all desires, which form
• 4:55:56
  Speaker 1: the medium of enjoyments. With the extinction of all desires,
• 4:56:00
  Speaker 1: the undaunted mind will get quiescence like a gealless lamp.
• 4:56:04
  Speaker 1: Chapter twenty one. Desires sweep out the sphere of your mind.
• 4:56:09
  Speaker 1: Make a place for loved one to sit, doust, doubt
• 4:56:12
  Speaker 1: all thoughts of this world, so that his throne may
• 4:56:15
  Speaker 1: be fit a million desires, ingulfew a million ambitions and aims.
• 4:56:21
  Speaker 1: How can you make room for his presence unless they
• 4:56:24
  Speaker 1: vacate his domain? What is desire? Desire is a mode
• 4:56:29
  Speaker 1: of the emotive mind. It has got a power of
• 4:56:32
  Speaker 1: externalizing the mind. Desire is the fuel. Thought is the fire.
• 4:56:38
  Speaker 1: The thought fire is kept up by the desire fuel.
• 4:56:41
  Speaker 1: If you withdraw the supply of fuel, the fire will
• 4:56:44
  Speaker 1: be withdrawn into its womb. If you stop thinking, By
• 4:56:48
  Speaker 1: cutting off desires, the mind will be withdrawn into Brahmin
• 4:56:51
  Speaker 1: supreme cosmic spirit. It is only when the mind, being
• 4:56:55
  Speaker 1: divested of all its desires, is indifferent to pleasures and pains,
• 4:56:59
  Speaker 1: and is not attracted by any object, that it will
• 4:57:01
  Speaker 1: be rendered pure, free from the grip of the great delusion,
• 4:57:04
  Speaker 1: like a bird freed from its cage and roaming freely
• 4:57:07
  Speaker 1: in the ether. Desire, thought, and ego form one vicious circle.
• 4:57:13
  Speaker 1: If you can destroy any one of them, the other
• 4:57:15
  Speaker 1: two will die by themselves. These are the three pillars
• 4:57:19
  Speaker 1: or corner stones of the edifice of mind. They are
• 4:57:23
  Speaker 1: the three links of the mind chain. Destroy any one
• 4:57:26
  Speaker 1: of the links, the whole chain will be broken. Why
• 4:57:30
  Speaker 1: do desires arise? Why do desires arise in the mind
• 4:57:35
  Speaker 1: on the account of absence of bliss? The cause for
• 4:57:39
  Speaker 1: desire is the existence of objects outside Curiosity becomes a
• 4:57:44
  Speaker 1: desire in the mind. Interest and feeling precede a desire.
• 4:57:49
  Speaker 1: Hope and expectation fatten the desire. Wandering the very nature
• 4:57:54
  Speaker 1: of mind. Just as heat is inseparable from fire, the
• 4:57:58
  Speaker 1: dispersion or wandering of the mind is inseparable from the mind.
• 4:58:02
  Speaker 1: It troubles the spiritual aspirance a lot. It destroys all
• 4:58:07
  Speaker 1: of a sudden the determinations of strong willed persons. Also,
• 4:58:11
  Speaker 1: the mind ceases to exist if it is destitute of
• 4:58:14
  Speaker 1: this oscillation. This fluctuating mind alone creates the universe. Even
• 4:58:20
  Speaker 1: impurity can be removed easily, it demands strenuous efforts for
• 4:58:24
  Speaker 1: a protracted time on the part of the spiritual aspirin
• 4:58:27
  Speaker 1: to remove this wandering of the mind. The Undaunted Sage
• 4:58:31
  Speaker 1: suffered a lot from this distracting wandering of the mind
• 4:58:34
  Speaker 1: when he tried to enter into absolute state. Raja Bartri
• 4:58:37
  Speaker 1: Hari underwent the same difficulty when he tried to overcome
• 4:58:41
  Speaker 1: this troublesome fluctuating wandering of the mind. Wandering of the
• 4:58:45
  Speaker 1: mind is maya illusion. The wandering of the mind is
• 4:58:48
  Speaker 1: impure desire. You will have to destroy this wandering power
• 4:58:52
  Speaker 1: by constant meditation focused on the divine Brahmin yoga or
• 4:58:56
  Speaker 1: ceaseless inquiry into the Brahmin self. Then peace will come
• 4:59:01
  Speaker 1: by itself. Types of desire. Desire in the mind is
• 4:59:06
  Speaker 1: the real impurity. Sexual desire vulgar attraction for the opposite
• 4:59:11
  Speaker 1: sex is the greatest impurity. This causes the real bondage.
• 4:59:16
  Speaker 1: You can even give up wife, children, and wealth, but
• 4:59:20
  Speaker 1: it is extremely difficult to give up ambition, name and fame.
• 4:59:25
  Speaker 1: Ambition is a serious obstacle in the path of yoga.
• 4:59:29
  Speaker 1: This is the most powerful weapon of Maya, illusion with
• 4:59:32
  Speaker 1: which she slaughters worldly minded persons. Even if there is
• 4:59:36
  Speaker 1: a tinge of desire for name and fame, the truth
• 4:59:38
  Speaker 1: will not manifest. Truth will shine by itself. It does
• 4:59:43
  Speaker 1: not need any pompous advertisement. It is the very self
• 4:59:47
  Speaker 1: of all beings and objects. Subtle hidden desires. Even after
• 4:59:53
  Speaker 1: you have renounced all the desires, there may remain in
• 4:59:56
  Speaker 1: the mind some subtle, hidden desires that cannot be comprehendied.
• 5:00:01
  Speaker 1: These are very dangerous ones. Therefore you will have to
• 5:00:05
  Speaker 1: be very, very careful. The lurking under currents of desires
• 5:00:09
  Speaker 1: will throw you down at any moment if you are
• 5:00:11
  Speaker 1: not very vigilant and cautious, will destroy your dispassion and
• 5:00:14
  Speaker 1: will bring about your downfall eventually. I have witnessed many
• 5:00:18
  Speaker 1: fallen Yogis who had fallen from yoga owing to the
• 5:00:21
  Speaker 1: overpowering influence of these subtle, hidden desires. So long as
• 5:00:26
  Speaker 1: you have these subtle, hidden, unnoticeable desires in your mind.
• 5:00:30
  Speaker 1: You can never dream of entering into the absolute state.
• 5:00:33
  Speaker 1: Without any modification of the mind, you can never develop
• 5:00:36
  Speaker 1: real supreme non attachment and dispassion. Also cravings. You may
• 5:00:42
  Speaker 1: become old, your hairs may turn gray, but your mind
• 5:00:46
  Speaker 1: is ever young. The capacity may vanish, but the craving
• 5:00:50
  Speaker 1: remains even when you have reached advanced senility. Cravings are
• 5:00:54
  Speaker 1: the real seeds of birth. These craving seeds give rise
• 5:00:58
  Speaker 1: to intention and action. The wheel of some sorrow, cycle
• 5:01:02
  Speaker 1: of life, death and rebirth is kept revolving by these cravings.
• 5:01:07
  Speaker 1: Nip them in the bud. Then only will you be safe.
• 5:01:11
  Speaker 1: You will get liberation, God consciousness, The constant thinking of
• 5:01:15
  Speaker 1: Brahmin supreme spirit, meditation on ome and devotion will root
• 5:01:19
  Speaker 1: out these craving seeds which are laid deep. You will
• 5:01:23
  Speaker 1: have to dig them out properly in various corners and
• 5:01:26
  Speaker 1: burn them beyond resurrection. Then only will your efforts bear
• 5:01:30
  Speaker 1: the fruit of formless meditative absorption, love and kill, marry
• 5:01:34
  Speaker 1: and observe celibacy, Enjoyment without desire, action without fruits are
• 5:01:39
  Speaker 1: paradoxical terms. A man with gross practical intellect can hardly
• 5:01:44
  Speaker 1: understand these terms. A subtle pure intellect is needed. Suppose
• 5:01:50
  Speaker 1: you were a terrible smoker for the last fifteen years.
• 5:01:54
  Speaker 1: Then you gave up smoking for five years, the craving
• 5:01:57
  Speaker 1: for smoking also died. Suppose one of your friends offers
• 5:02:02
  Speaker 1: you a cigar in the sixth year. You have no
• 5:02:05
  Speaker 1: craving for smoking. Now. If you take it now and
• 5:02:08
  Speaker 1: enjoy it just to please your friend, it will be
• 5:02:11
  Speaker 1: called a pure enjoyment only you have enjoyed it without
• 5:02:14
  Speaker 1: a craving or a desire. God enjoys pure enjoyment. Satisfaction
• 5:02:21
  Speaker 1: of desire yields illusory happiness. Only desire excites the mind
• 5:02:26
  Speaker 1: and senses. When desire is gratified by enjoyment of the
• 5:02:30
  Speaker 1: object of the desire, satisfaction comes in temporarily. Rapture is
• 5:02:35
  Speaker 1: delight in the attainment of the desired object. Bliss is
• 5:02:39
  Speaker 1: the enjoyment of the taste of what is attained. Where
• 5:02:42
  Speaker 1: rapture is, there is bliss. But where bliss is there
• 5:02:46
  Speaker 1: is not quite of necessity rapture. Rapture is like a
• 5:02:50
  Speaker 1: weary traveler who hears or sees water or a shady wood.
• 5:02:54
  Speaker 1: Bliss is the enjoying of the water or entering the forest. Shade.
• 5:02:59
  Speaker 1: When there is desire, then alone is their pleasure. The
• 5:03:03
  Speaker 1: cause for pleasure is desire. When there is no desire,
• 5:03:07
  Speaker 1: there cannot be any pleasure when there is no hunger.
• 5:03:10
  Speaker 1: Delicious food can give you no pleasure when there is
• 5:03:14
  Speaker 1: no thirst. Any refreshing beverage will have no effect. So
• 5:03:19
  Speaker 1: hunger is the best sauce. The first cup of hot
• 5:03:22
  Speaker 1: milk gives pleasure. The second cup induces disgust. After the
• 5:03:28
  Speaker 1: enjoyment is over, satisfaction comes. Hence disgust arises when the
• 5:03:34
  Speaker 1: second cup is taken. There is no real pleasure in
• 5:03:37
  Speaker 1: the milk. The happiness is an oughtman's self only. It
• 5:03:42
  Speaker 1: is reflected in the object milk. Owing to ignorance, owing
• 5:03:46
  Speaker 1: to illusion, it is illusion happiness. If there were real
• 5:03:50
  Speaker 1: happiness in milk, it should induce pleasure always and in
• 5:03:54
  Speaker 1: every person. It is not the case. A desire arises
• 5:03:59
  Speaker 1: in the mind, there is a thought wave. Now. This
• 5:04:03
  Speaker 1: thought wave agitates your mind till you get satisfaction through
• 5:04:06
  Speaker 1: the enjoyment of the desired object. There is peace or
• 5:04:10
  Speaker 1: happiness after the enjoyment is over. Another desire arises in
• 5:04:15
  Speaker 1: the mind. Now in the interval between the gratification of
• 5:04:19
  Speaker 1: one desire and the manifestation of another. There is pure
• 5:04:22
  Speaker 1: bliss because there is no mind. Then it is at rest.
• 5:04:27
  Speaker 1: You are in union with Brahman Supreme Cosmic Spirit. That
• 5:04:31
  Speaker 1: state of pure bliss between two desires is Brahman Supreme
• 5:04:35
  Speaker 1: Cosmic Spirit. If you can prolong that period of bliss
• 5:04:39
  Speaker 1: through spiritual practice, by keeping up the idea of Brahman
• 5:04:42
  Speaker 1: Supreme Cosmic Spirit, and by not allowing another thought wave
• 5:04:46
  Speaker 1: or desire to crop up, you will be in deep
• 5:04:48
  Speaker 1: meditative absorption. The period between one thought wave and another
• 5:04:53
  Speaker 1: thought wave is the real juncture. Desires are insatiable. Mind
• 5:04:58
  Speaker 1: plays havoc through desire desires. As soon as a desire arises,
• 5:05:03
  Speaker 1: you think you will get all happiness by its realization.
• 5:05:07
  Speaker 1: You exert yourself to achieve the desired object. As soon
• 5:05:11
  Speaker 1: as you get it, a little satisfaction, a false gratification
• 5:05:15
  Speaker 1: is experienced for a short time. Again mind becomes restless.
• 5:05:20
  Speaker 1: It wants new sensations, disgust and dissatisfaction come in again.
• 5:05:27
  Speaker 1: It wants some new objects for its enjoyment. That is
• 5:05:30
  Speaker 1: the reason why this world is termed as mere imagination
• 5:05:33
  Speaker 1: by follower of the Vedanta philosophy. Desires are innumerable, insatiable,
• 5:05:39
  Speaker 1: and unconquerable. Enjoyment cannot bring in satisfaction. It is a
• 5:05:45
  Speaker 1: mistake to think so. Enjoyment fans the desire. It is
• 5:05:50
  Speaker 1: like pouring ghee in fire. Enjoyment strengthens, increases, and aggravates
• 5:05:55
  Speaker 1: a desire. See the case of Raja Yayati of your
• 5:06:00
  Speaker 1: he borrowed the youthful state from his son to have
• 5:06:02
  Speaker 1: sexual enjoyment for thousands of years. At last he cries
• 5:06:07
  Speaker 1: out in his old age with bitterness, alas, what a
• 5:06:10
  Speaker 1: fool I am? Still my sexual desires are waxing. There
• 5:06:16
  Speaker 1: is no end of the desires. I have wasted my life.
• 5:06:21
  Speaker 1: O God, have mercy on me. Lift me up from
• 5:06:25
  Speaker 1: this mire of some sorrow cycle of life, death and rebirth.
• 5:06:30
  Speaker 1: This comes in Mahabarata in the Gidah chapter three to
• 5:06:34
  Speaker 1: thirty nine. You will find desire which is insatiable as
• 5:06:37
  Speaker 1: a flame. Freedom from desires necessary for knowledge. You can
• 5:06:42
  Speaker 1: attain knowledge only if you are free from sensuous desires
• 5:06:46
  Speaker 1: and immortal mental states. Aloofness of the body from sensuous
• 5:06:50
  Speaker 1: objects and aloofness of the mind from a moral states
• 5:06:53
  Speaker 1: of mind are needed. For the attainment of knowledge. Then
• 5:06:56
  Speaker 1: only will divine light descend. Just as a bungalow is
• 5:07:00
  Speaker 1: cleaned of cobwebs and all kinds of dirts, and a
• 5:07:03
  Speaker 1: garden of all its weeds for the reception of the Viceroy,
• 5:07:06
  Speaker 1: the mental palace should be cleansed of all vices, desires,
• 5:07:10
  Speaker 1: and immoral states for the reception of the Holy Brahmin
• 5:07:12
  Speaker 1: supreme cosmic Spirit, the Viceroy of viceroys. When a desire
• 5:07:17
  Speaker 1: arises in the mind, a worldling welcomes it and tries
• 5:07:20
  Speaker 1: to fulfill it, but an aspirt renounces it immediately. Through
• 5:07:24
  Speaker 1: the discrimination between real and unreal, wise people consider even
• 5:07:29
  Speaker 1: a spark of desire as a very great evil. Therefore
• 5:07:33
  Speaker 1: they will not entertain any kind of desire. They will
• 5:07:36
  Speaker 1: be ever delightful in the ottman's self. Only how to
• 5:07:40
  Speaker 1: control desires in this ocean of some sorrow, cycle of life, death,
• 5:07:45
  Speaker 1: and rebirth. Desires are the crocodiles. Kill them as soon
• 5:07:50
  Speaker 1: as they arise on the surface of the mind. Do
• 5:07:53
  Speaker 1: not yield to them. Do not become despondent under your trials.
• 5:07:58
  Speaker 1: Make friendship with the pure mind, and destroy the impure
• 5:08:01
  Speaker 1: mind with the help of the pure mind, make your
• 5:08:04
  Speaker 1: mind rest in a blissful oughtman self. Desires should be
• 5:08:08
  Speaker 1: crushed the very moment they arise in the mind by
• 5:08:11
  Speaker 1: discrimination and doutless indefatigable efforts. Whenever a desire arises in
• 5:08:16
  Speaker 1: the mind, consult always your power of discrimination. Discrimination will
• 5:08:21
  Speaker 1: at once tell you that the desire is attended with pain,
• 5:08:24
  Speaker 1: that it is only a vain temptation set up by
• 5:08:27
  Speaker 1: the mind, and that dispassion and renunciation alone can bring
• 5:08:30
  Speaker 1: about satisfaction and the peace of mind. It will advise
• 5:08:34
  Speaker 1: you to renounce the desire immediately and take to the
• 5:08:36
  Speaker 1: study of revelations repetition of Ome, and to have deep
• 5:08:40
  Speaker 1: meditative steadiness in a solitary place on the bank of
• 5:08:43
  Speaker 1: the sacred Ganga. Think deeply, again and again whether the
• 5:08:47
  Speaker 1: new desire will give you more happiness or more spiritual gain.
• 5:08:51
  Speaker 1: The discrimination will guide you to take up the help
• 5:08:53
  Speaker 1: of will and drive the desire immediately. Discrimination and will
• 5:08:58
  Speaker 1: are two potent weapons for an aspirant on the knowledg
• 5:09:00
  Speaker 1: yogic path to destroy evil temptation and remove all major
• 5:09:04
  Speaker 1: and minor impediments. Never accept gifts from anybody, even from
• 5:09:09
  Speaker 1: your closest friends. It will produce slavish mentality, weak will,
• 5:09:13
  Speaker 1: and attachment. Asking is begging, Recommending is begging. A beggar
• 5:09:20
  Speaker 1: is absolutely unfit for freedom and spiritual pursuits. Just as
• 5:09:25
  Speaker 1: you starve a plant by depriving it of water, so
• 5:09:28
  Speaker 1: you may starve out obnoxious desires by allowing the mind
• 5:09:31
  Speaker 1: not to dwell upon such desires. You have no desire
• 5:09:35
  Speaker 1: for a thing till you know what it is like.
• 5:09:37
  Speaker 1: It is only after you have seen it, or heard
• 5:09:40
  Speaker 1: of it, or touched it that you get a longing
• 5:09:41
  Speaker 1: for it. Therefore, the best principle for a man is
• 5:09:45
  Speaker 1: not to take, touch, or see anything that is likely
• 5:09:48
  Speaker 1: to taint the imagination. You will have to turn aside
• 5:09:51
  Speaker 1: the attention resolutely, and particularly the imagination from the subject.
• 5:09:56
  Speaker 1: In course of time, all objectionable desires will die a
• 5:10:01
  Speaker 1: It is the desire in the mind that has created
• 5:10:03
  Speaker 1: this body. The nature of the desire depends upon the
• 5:10:07
  Speaker 1: quality of the mental impressions. If these are good, virtuous
• 5:10:11
  Speaker 1: mental impressions, good desires will crop up, and if they
• 5:10:15
  Speaker 1: are bad, they will give rise to evil desires. Intellect
• 5:10:19
  Speaker 1: also is according to the nature of actions. It has
• 5:10:23
  Speaker 1: to be specially trained by repeated efforts to think and
• 5:10:25
  Speaker 1: act according to the wholy injunctions of sacred scriptures. Desire
• 5:10:30
  Speaker 1: becomes thought, and thought becomes action. An evil desire sets
• 5:10:34
  Speaker 1: up an evil thought, which leads to an evil action.
• 5:10:38
  Speaker 1: Do always virtuous action, charity, austerity, meditative, repetition of a mantra,
• 5:10:43
  Speaker 1: recitation of God's name, control of senses, meditation, and study
• 5:10:48
  Speaker 1: of scriptures. Give up actions prohibited by the books. Have
• 5:10:53
  Speaker 1: constant association with the wise and saintly. This is very important.
• 5:10:59
  Speaker 1: It is the only means of changing the evil mental
• 5:11:01
  Speaker 1: impressions of the mind. The mind with half developed knowledge
• 5:11:05
  Speaker 1: feels severe pain when it relinquishes all desires it demands
• 5:11:10
  Speaker 1: aid through prayer from higher souls. A counter desire, a
• 5:11:15
  Speaker 1: desire for God. One strong desire to attain the Brahmin
• 5:11:19
  Speaker 1: supreme cosmic spirit will destroy all other worldly desires. Put
• 5:11:23
  Speaker 1: down vicious desires through virtuous desires. Then give up the
• 5:11:28
  Speaker 1: virtuous desires through one strong desire, the desire for liberation.
• 5:11:33
  Speaker 1: Abandon this desire for God. Also, in the long run,
• 5:11:37
  Speaker 1: give up the unfavorable desire through favorable desire. Give up
• 5:11:42
  Speaker 1: the favorable desire through the desire for the true nature,
• 5:11:46
  Speaker 1: give up desire for true nature by deep, profound, meditative absorption.
• 5:11:51
  Speaker 1: Desires will become extinct with the rise of discrimination. When
• 5:11:55
  Speaker 1: desires cease, the individual beinghood becomes extinct. Constant thinking of
• 5:12:01
  Speaker 1: Brahmin will destroy all desires. There are no desires in
• 5:12:05
  Speaker 1: the Brahmin supreme cosmic spirit. Brahman supreme cosmic spirit is
• 5:12:10
  Speaker 1: all purity. Repeat Ohm, repeat the mantra all purity, I
• 5:12:15
  Speaker 1: am all. The desires will vanish. Kill the thoughts. Practice thoughtlessness,
• 5:12:23
  Speaker 1: you can destroy desires. Mind associated with thoughts of gratifying
• 5:12:28
  Speaker 1: the passionate desires blindly golds a man to seek for
• 5:12:31
  Speaker 1: sensual pleasures. Uncontrolled thoughts are the roots of all evils.
• 5:12:37
  Speaker 1: Sublime thoughts will easily destroy lower base thoughts do not
• 5:12:42
  Speaker 1: entertain any base thought. Destruction of desires leads to atmic bliss.
• 5:12:48
  Speaker 1: A mind associated with desires is bondage. Mind free from
• 5:12:52
  Speaker 1: desires is liberated. Desires are themselves pain. Nondesire is itself
• 5:12:59
  Speaker 1: pure atmic bliss mere. Annihilation of my illusion is liberation.
• 5:13:05
  Speaker 1: With the extinction of the base intentions, there is also
• 5:13:08
  Speaker 1: the extinction of ignorance. Should all longings for the visible cease,
• 5:13:13
  Speaker 1: then such an abnegation of mind is itself the destruction
• 5:13:16
  Speaker 1: of the mind. Such a bliss is generated through one's
• 5:13:19
  Speaker 1: efforts only there is nothing like the right exertion. Right
• 5:13:24
  Speaker 1: exertion changed the destiny of Markandeya. He became an immortal.
• 5:13:30
  Speaker 1: Desire is the enemy of peace. You have become the
• 5:13:33
  Speaker 1: beggar of beggars through desires. A desireless man is the
• 5:13:38
  Speaker 1: richest man in the world. It is the mind that
• 5:13:41
  Speaker 1: makes a man rich. Free yourself from the firm grip
• 5:13:45
  Speaker 1: of crocodiles of desires. Do not get disheartened under trials.
• 5:13:50
  Speaker 1: Cheer yourself up, stand up like a lion. Destroy the
• 5:13:55
  Speaker 1: impure mind with the help of the pure mind. Make
• 5:13:59
  Speaker 1: friendship with the pure mind, and rest yourself peacefully. In
• 5:14:01
  Speaker 1: the Ottman Self, Chapter twenty two, Raga and Vesha attraction
• 5:14:07
  Speaker 1: and repulsion. But the disciplined lower self, moving among sense
• 5:14:12
  Speaker 1: objects with senses free from attraction and repulsion and mastered
• 5:14:15
  Speaker 1: by the higher self, goeth to peace. Gid a sacred text.
• 5:14:20
  Speaker 1: Attraction and repulsion the cause of bondage. Raga attachment or attraction, Dvesha,
• 5:14:27
  Speaker 1: repulsion and indifference are the three important thought waves of
• 5:14:30
  Speaker 1: the mind Raga and Vesha. Attraction and repulsion, like and dislike,
• 5:14:36
  Speaker 1: love and hatred, or attraction and repulsion are the two
• 5:14:39
  Speaker 1: currents in the mind which bind a man to the
• 5:14:41
  Speaker 1: sumseric wal of birth and death. Attraction and repulsion are
• 5:14:45
  Speaker 1: the two faults in the mind that have brought you
• 5:14:47
  Speaker 1: to this world. The essential nature of bondage is attraction
• 5:14:51
  Speaker 1: and repulsion. The essential nature of ignorance is attraction and repulsion.
• 5:14:57
  Speaker 1: All the emotions come under the category of a true repulsion.
• 5:15:02
  Speaker 1: These two currents are the characteristics of the mind and
• 5:15:05
  Speaker 1: not of the spirit. Pleasure and pain, happiness and sorrow,
• 5:15:09
  Speaker 1: exhilaration and depression are due to attraction and repulsion. If
• 5:15:14
  Speaker 1: attraction and repulsion vanish from the mind, happiness and sorrow
• 5:15:18
  Speaker 1: also will disappear. Selfish love and divine love. When two
• 5:15:23
  Speaker 1: forces of equal quality or power meet, a third force
• 5:15:27
  Speaker 1: is formed. When two people of equal force and quality
• 5:15:31
  Speaker 1: are attracted towards each other, a third force is formed
• 5:15:34
  Speaker 1: between them that is termed love. This is the scientific
• 5:15:39
  Speaker 1: way of explaining what love is. Attraction is attracting power,
• 5:15:44
  Speaker 1: Repulsion is repulsing power. When I see myself in another man,
• 5:15:49
  Speaker 1: when I see him as my own self. I begin
• 5:15:52
  Speaker 1: to love him as my own self. When I find
• 5:15:55
  Speaker 1: something in you that I myself possess, I am naturally
• 5:15:58
  Speaker 1: drawn towards you and begin to love you. This is
• 5:16:01
  Speaker 1: the Vedantic way of explaining love. Love is pouring forth
• 5:16:05
  Speaker 1: one's affection the divine love on another. Love is God.
• 5:16:11
  Speaker 1: Love is of two kinds, selfish or physical love and
• 5:16:14
  Speaker 1: real love were divine love, which is unselfish and lasting.
• 5:16:18
  Speaker 1: The first kind is love with attachment. The second one
• 5:16:22
  Speaker 1: is love without attachment. He who is a real aspirant
• 5:16:26
  Speaker 1: of Adantic path who feels his own self everywhere and
• 5:16:30
  Speaker 1: a real devotee who see Supreme God everywhere in everything,
• 5:16:33
  Speaker 1: can really love others. When an inferior person hangs on
• 5:16:37
  Speaker 1: another person for his happiness or existence, physical attachment crops up.
• 5:16:42
  Speaker 1: Attachment causes slave, mentality and weak will. Attachment is death.
• 5:16:49
  Speaker 1: Physical love is death. Cut all sorts of attachment by
• 5:16:53
  Speaker 1: the sword of non attachment. Attachment as painful as repulsion
• 5:16:58
  Speaker 1: raga attachment or attraction in the mind is as much
• 5:17:01
  Speaker 1: dangerous as dvescha repulsion or hatred in the mind. Whenever
• 5:17:06
  Speaker 1: there is attraction, there is repulsion. Also, not only the repulsion.
• 5:17:10
  Speaker 1: Thought wave, the modification of dislike, but also the thought
• 5:17:14
  Speaker 1: wave of attraction, gives pain to man. If an object
• 5:17:18
  Speaker 1: gives pleasure, you get attachment for the object, But when
• 5:17:22
  Speaker 1: there is separation from the object, as in the case
• 5:17:25
  Speaker 1: of death of your dear wife or son, you get
• 5:17:27
  Speaker 1: immense pain, which is indescribable. Suppose you are in the
• 5:17:31
  Speaker 1: habit of taking fruits. After food fruits give you pleasure,
• 5:17:36
  Speaker 1: you get attraction or liking for fruits. But if you
• 5:17:40
  Speaker 1: cannot get fruits in a place, you get pain. Whenever
• 5:17:44
  Speaker 1: there is pleasure and attachment, there exist side by side
• 5:17:47
  Speaker 1: fear and anger. Anger is only a modification of desire.
• 5:17:52
  Speaker 1: Fear and anger are two old associates of pleasure and attraction.
• 5:17:57
  Speaker 1: Fear and anger are hidden in attraction. They constantly torment
• 5:18:01
  Speaker 1: the mind. Fear is hidden in attraction. When you have
• 5:18:06
  Speaker 1: got attachment for body, fear of death comes in. When
• 5:18:10
  Speaker 1: you have attraction for money, there is fear of losing money,
• 5:18:13
  Speaker 1: as money is the means of getting objects of enjoyment.
• 5:18:17
  Speaker 1: When you have attraction for a woman, you always take
• 5:18:20
  Speaker 1: care in protecting her. Fear is a very old intimate
• 5:18:24
  Speaker 1: friend of attraction or attachment. The different states of attraction
• 5:18:28
  Speaker 1: and repulsion. Raga Dvesha, or attraction and repulsion has four
• 5:18:33
  Speaker 1: states burnt up, attenuated or thinned out, concealed, and fully expanded.
• 5:18:39
  Speaker 1: The first two states pertained to a yogan, the last
• 5:18:42
  Speaker 1: two to worldlings. In a fully developed yogan, the thought
• 5:18:46
  Speaker 1: waves of attraction and repulsion are burnt up by formless
• 5:18:49
  Speaker 1: meditative absorption. They are like burnt up seeds. In a
• 5:18:54
  Speaker 1: yogan who is practicing, the impressions of attraction and repulsion
• 5:18:57
  Speaker 1: are tenuous. They are in a fine state. He has
• 5:19:02
  Speaker 1: control over these two thought waves. In those who are
• 5:19:05
  Speaker 1: given to enjoyments, as in ordinary mortals, they are concealed
• 5:19:09
  Speaker 1: and fully expanded. In the divided state, they are concealed
• 5:19:14
  Speaker 1: when the wife shows affection to her husband. When the
• 5:19:17
  Speaker 1: attraction thought wave is in operation, her anger and hatred
• 5:19:21
  Speaker 1: remain concealed for the time being. The moment she gets
• 5:19:25
  Speaker 1: displeased with him for some reason or other, the repulsion
• 5:19:28
  Speaker 1: thought wave manifests itself in the last expanded state. The
• 5:19:33
  Speaker 1: mental impressions of attraction and repulsion, having favorable surroundings, attained
• 5:19:38
  Speaker 1: to great activity. A worldly minded man is a mere
• 5:19:42
  Speaker 1: slave of the attraction and repulsion currents. He is tossed
• 5:19:46
  Speaker 1: about hither and thither by these two currents of attraction
• 5:19:49
  Speaker 1: and repulsion. In sleep, these two emotions exist in a
• 5:19:53
  Speaker 1: man in a seed form. They are not destroyed. As
• 5:19:57
  Speaker 1: soon as the man gets up from sleep, the they
• 5:20:00
  Speaker 1: begin to operate again. In children, these twin currents manifest
• 5:20:04
  Speaker 1: for a short time and disappear soon. They fight in
• 5:20:08
  Speaker 1: this second and join together with joy the very next second.
• 5:20:12
  Speaker 1: They do not keep up any ill feelings in their minds.
• 5:20:16
  Speaker 1: They do not brood also over the wrongs done by others.
• 5:20:20
  Speaker 1: They do not exhibit any grudge. The wave comes and
• 5:20:24
  Speaker 1: passes away. As the child grows, these currents assume a
• 5:20:28
  Speaker 1: grave phase by constant repetition and become inveterate. Duality slowly
• 5:20:33
  Speaker 1: develops when the child reaches the second year. Place a
• 5:20:37
  Speaker 1: baby within one year of age in any place. It
• 5:20:41
  Speaker 1: will remain there like a block of stone. It will
• 5:20:44
  Speaker 1: laugh and see alike all people without any attraction or repulsion.
• 5:20:49
  Speaker 1: Ask a child of two years of age to sit,
• 5:20:52
  Speaker 1: it will stand. Ask the child to come near. It
• 5:20:56
  Speaker 1: will recede back to a distance. Tell the child do
• 5:21:00
  Speaker 1: not go to the street. It will immediately march to
• 5:21:03
  Speaker 1: the street, it will do contrary actions because duality is
• 5:21:07
  Speaker 1: developing now in the child. The causes of attraction and repulsion.
• 5:21:13
  Speaker 1: Attraction and repulsion is due to the favorable unfavorable knowledge.
• 5:21:17
  Speaker 1: You have attraction for things favorable and repulsion for things unfavorable.
• 5:21:22
  Speaker 1: When this favorable unfavorable knowledge, which depends upon difference knowledge, disappears,
• 5:21:27
  Speaker 1: attraction and repulsion will vanish. Attraction and repulsion is also
• 5:21:32
  Speaker 1: due to pride ego. As soon as pride manifests, there
• 5:21:36
  Speaker 1: comes attraction and repulsion. When you conceive yourself as husband,
• 5:21:41
  Speaker 1: there comes the attraction for your wife. As soon as
• 5:21:44
  Speaker 1: you conceive yourself to be a teacher, there comes the
• 5:21:47
  Speaker 1: love of the teachers. Give up pride if you want
• 5:21:50
  Speaker 1: to eradicate attraction and repulsion. If this pride, the result
• 5:21:55
  Speaker 1: of ignorance, vanishes, attraction and repulsion will vanish. Minds hang
• 5:22:00
  Speaker 1: on you through attraction while some others hang on you
• 5:22:03
  Speaker 1: through repulsion. Ravenous mind was hanging on Sree Rama through
• 5:22:07
  Speaker 1: hatred and fear. He was seeing Rama everywhere and in
• 5:22:11
  Speaker 1: everything through constant intense thinking of Rama. Similarly, Kamps's mind
• 5:22:17
  Speaker 1: was hanging on Sri Krishna. This is also a form
• 5:22:20
  Speaker 1: of devotion. Anyhow, their minds were on God. Attraction and
• 5:22:25
  Speaker 1: repulsion constitutes real action. Attraction and repulsion in the mind
• 5:22:30
  Speaker 1: is the real action. It is the original action. When
• 5:22:35
  Speaker 1: the mind is set in motion or vibration. Through the
• 5:22:37
  Speaker 1: currents of attraction and repulsion, real actions begin. Real action
• 5:22:42
  Speaker 1: originates from intentions of the mind. It is the actions
• 5:22:46
  Speaker 1: of the mind that are truly termed actions. External actions
• 5:22:50
  Speaker 1: manifest later on. It is the desire that sets the
• 5:22:54
  Speaker 1: mind in motion. When there is a desire, attraction and
• 5:22:58
  Speaker 1: repulsion exist side by side in the mind. Desire is
• 5:23:02
  Speaker 1: a motive force. Emotions and impulses coexist with desire. From
• 5:23:08
  Speaker 1: ignorance emanates non discrimination. From non discrimination originates ego and pride.
• 5:23:15
  Speaker 1: From pride emanates attraction and repulsion. From attraction and repulsion
• 5:23:20
  Speaker 1: comes action. From action comes the body. From body comes misery.
• 5:23:27
  Speaker 1: This is the chain of bondage with seven links. This
• 5:23:30
  Speaker 1: is the chain of misery. If you do not want misery,
• 5:23:34
  Speaker 1: do not take up the body. If you do not
• 5:23:37
  Speaker 1: want body, do not do action. If you do not
• 5:23:41
  Speaker 1: want to do action, give up attraction and repulsion. If
• 5:23:44
  Speaker 1: you want to give up attraction and repulsion. Give up
• 5:23:47
  Speaker 1: pride if you want to give up pride, give up
• 5:23:50
  Speaker 1: non discrimination. If you want to give up non discrimination,
• 5:23:54
  Speaker 1: give up ignorance oh rama. If you do not want ignorance,
• 5:24:00
  Speaker 1: get Brahman knowledge, the knowledge of the Absolute Supreme God.
• 5:24:04
  Speaker 1: This Semsara cycle of life, death and rebirth or world
• 5:24:07
  Speaker 1: process is kept up by the six spoked will attraction
• 5:24:11
  Speaker 1: and repulsion, merit and demerit, pleasure and pain. If the
• 5:24:15
  Speaker 1: root cause, the original ignorance, is destroyed by attainment of
• 5:24:19
  Speaker 1: the Brahman knowledge, the knowledge of the Absolute Supreme God,
• 5:24:22
  Speaker 1: the whole chain of pride, attraction, repulsion, action, body, merit
• 5:24:27
  Speaker 1: and demerit, pleasure and pain will vanish. One link hangs
• 5:24:31
  Speaker 1: upon another. All the links will be broken totally. On
• 5:24:35
  Speaker 1: the advent of knowledge. Stritti says, liberation comes from knowledge
• 5:24:40
  Speaker 1: of the Brahman Supreme cosmic Spirit. Absence of attraction and
• 5:24:44
  Speaker 1: repulsion makes for freedom. That Yogin or sage, who has
• 5:24:48
  Speaker 1: destroyed these two thought waves of attraction and repulsion, is
• 5:24:52
  Speaker 1: the highest man in the three worlds. He is the
• 5:24:55
  Speaker 1: real King of kings, Emperor of emperors. The chief distinguishing
• 5:25:00
  Speaker 1: mark of a liberated soul is freedom from attraction and repulsion.
• 5:25:04
  Speaker 1: Even if a sage or a yogan sometimes exhibits traces
• 5:25:07
  Speaker 1: of anger, it is mere appearance, just as the impression
• 5:25:11
  Speaker 1: made in water with a stick passes away soon as
• 5:25:14
  Speaker 1: also the anger will disappear in the twinkling of an eye,
• 5:25:17
  Speaker 1: even though it manifests in a sage. This can hardly
• 5:25:21
  Speaker 1: be understood by worldly people. He who has no attraction
• 5:25:25
  Speaker 1: but possesses the power of endurance can do anything. He
• 5:25:29
  Speaker 1: can move about wherever he likes. He is as free
• 5:25:33
  Speaker 1: as the atmospheric air. His happiness, freedom, and peace are unbounded.
• 5:25:39
  Speaker 1: Their extent can hardly be imagined. The freedom and joy
• 5:25:43
  Speaker 1: of such holy renuncient cannot be imagined by the poor,
• 5:25:46
  Speaker 1: petty minded worldlings. It is attraction and luxury that have
• 5:25:51
  Speaker 1: enfeebled the householders. Destruction of attraction and repulsion constitutes the
• 5:25:56
  Speaker 1: essence of spiritual practice. I shall tell you that the
• 5:26:00
  Speaker 1: gist or essence of spiritual practice, destroy the true modifications
• 5:26:05
  Speaker 1: of the mind attraction and repulsion. By self inquiry, constant
• 5:26:09
  Speaker 1: thinking of Brahmin, the right thinking in meditation, go beyond
• 5:26:13
  Speaker 1: the pairs of opposites, you will get eternal infinite bliss
• 5:26:17
  Speaker 1: and peace. You will shine in Brahmic divine glory. You
• 5:26:22
  Speaker 1: will become the Brahman supreme cosmic spirit. You are the
• 5:26:26
  Speaker 1: Brahman Supreme Cosmic Spirit. Just as heat and fire can
• 5:26:31
  Speaker 1: be removed by recitation of a mantra and medicine, so
• 5:26:34
  Speaker 1: also the attraction and repulsion currents the characteristics of the
• 5:26:37
  Speaker 1: mind can be removed by practices of yoga. These can
• 5:26:42
  Speaker 1: be completely fried up by formless meditative absorption or the
• 5:26:45
  Speaker 1: highest stage of bliss, the union of the individual with
• 5:26:48
  Speaker 1: the higher self and the universe, when all thoughts disappear
• 5:26:53
  Speaker 1: amongst the several thought waves in the mind. Attraction and
• 5:26:56
  Speaker 1: repulsion and delusion are very deep rooted. They demand unstrenuous
• 5:27:00
  Speaker 1: and persistent efforts for their eradication. In your mental lives.
• 5:27:05
  Speaker 1: You can either keep hold of the rudder and so
• 5:27:07
  Speaker 1: determine exactly what course you take, what points you touch
• 5:27:10
  Speaker 1: where you can fail to do this, and failing you
• 5:27:13
  Speaker 1: drift and are blown hither and thither by every passing breeze,
• 5:27:16
  Speaker 1: by every emotion, by petty attraction and repulsion currents