October 7, 2013 Comments Off
Harih Om Tat Sat. Jai Guru. I was thinking about the mind and the mind-handling process. About handling the mind, here is a method which is instantly effective. But I wonder whether you will receive this message properly, reflect upon it well and apply it in the manner intended.
A thought becomes bad when the emotional notes it brings about are bad. A thought may arise in the mind and as soon as it arises, some emotions are triggered. These emotions instantly engulf your system. Which part of your system gets engulfed, is a matter of further detail. Your eyes, lips, legs or hands may be affected; or, your breathing and heart-beat may change. It is an intricate biological process.
But these are only outer expressions. Our focus is on what happens at the mind level. The thought produces a psychological offshoot. The moment a thought arises, its emotional effects generally follow. When it happens, try to intercept the emergence of the thought and the resultant emotional flux. See whether you can understand how these emotions are surging forth.
After all, a thought has arisen in the mind. Let it arise. As a wave in the sea, the mind expresses itself in the form of a thought. And where does the thought arise? It is within the mind itself. Consequently, a number of emotions may arise. Let them. Simply tell yourself that you don’t like to follow them. When you take this stand, effects of the thought automatically become weak.
The right way of dealing with these emotions needs understanding the process fully well. Each thought is a mental expression. Whatever is in the mind, that alone is in the thought. Do not be moved by emotional flux. Resolve that you will not allow yourself to be swayed by it.
Instead of following the emotions, which are but the effects of the thought, you should go into the content or the substance of the thought. When you do so, you are making the thoughts thinner, lighter and feebler. Then you will not be carried away by the resultant emotions. With this idea if you sit, and allow the mind to think, you will find an altogether different emphasis and outcome.
Let any thought come. Suppose a thought arises: “I would like to scold this person”. There are seven words. These seven words are written where? Are they not generated by the mind, in the mind itself? As the mind writes on itself, the substance is not non-mind. It continues to remain as the mind itself. Thoughts originate and disappear. See them as the mind alone – as mind substance alone.
When, in this manner, you start looking into the content or substance of the thought-process, the emotional results will simply be non-operative, nonfunctional. This is such a wonderful method. At most, it may require a little patience.
This is jnaana saadhana. This belongs to a very high level of knowledge. I am not asking you not to have bad thoughts. I only say: When the bad thoughts come, do not get ruffled and affected. If you want to eliminate them, simply have a feeling that you should eliminate them. And don’t allow them to carry you through. The power to remain unaffected is also ingrained in the mind process.
While the mind compels you to follow the thought-process, the mind also has the potential and the power to recede. It can empower you not to follow the thought-process.
Constricting, harmful and negative thoughts have to be eliminated and in their place expansive, elevating and evolutional thoughts are to be encouraged. It is actually a process whereby you abide within the mind and remain focused there. If you go on doing this for a few hours – a hundred or two hundred hours – you will find the quality of the mind changes.
Do it and see. Instead of being a stockpile of bad thoughts, the mind will become a treasure-house of good and noble ideas. And you will reach a stage where the mind will start stimulating you with expansive and elevational thoughts.
Be assured that this possibility is within your reach. The level from which each individual saadhaka starts may be different. Depending upon how dense your bad thoughts are, the length and intensity of your saadhana may differ.
But certainly it is possible to deal with the mind. Observe the mind, observe the thoughts, and make the mind lighter, feebler and thinner. And there will come a time when the thought process becomes extremely thin. It will come to an almost stop. Finally, it will become completely still.
Harih Om Tat Sat. Jai Guru.
– Swami Bhoomananda Tirtha
© Narayanashrama Tapovanam, 2011
March 5, 2013 Comments Off
Questioner: In a little village there is a poisonous snake, and there is a woman crying her heart out because the snake has bitten her baby and the baby is dead. I can kill the snake or I can leave it alone. What am I to do?
Krishnamurti: What do you do? Do you wait until you come to this tent to be told what to do? Or do you do something there? You act! If you are callous, indifferent, you don’t do anything; if you are moved, you actually, immediately, do something. Sir, all our activity is based on the idea that we must help, that we must be good, that this is right, and that is wrong. All action is conditioned by an idea, by our country, by our culture, by the food we eat. All that conditions our actions because they are based on an idea. When we see that action is approximating itself to an idea and therefore it is not an action, then we will put away all idea and know what action is. It is very interesting to observe how we have broken up action: righteous, immoral, right, true, noble, ignoble, national action, action according to the church. If we understand the worthlessness of such action, then we act. We do not ask how to act, what to do; we act and that act is the most beautiful act at that moment. – Collected Works, Vol. XVI – 241
February 10, 2013 Comments Off
The pleasures of life are blinding; it is love alone that clears the rust from the heart, the mirror of the soul.
Bowl of Saki, January 31, by Hazrat Inayat Khan
Commentary by Pir-o-Murshid Inayat Khan:
The heart of man, as the Sufis say, is a mirror. All that is reflected in this mirror is projected upon other mirrors. When man has doubt in his heart that doubt is reflected upon every heart with which he comes in contact. When he has faith that faith is reflected in every heart. Can there be a more interesting study and a greater wonder than to observe this keenly?
There must be no feeling of revenge, of unkindness, of bitterness against anyone in the heart. When such a feeling comes, one must say: this is rust coming into my heart. When all such feelings are cleared off the heart, it becomes like a mirror. A mirror without rust reflects all that is before it; then everything divine is reflected in the heart.
The heart aflame becomes the torch on the path of the lover, which lightens his way that leads him to his destination. The pleasures of life are blinding, it is love alone that clears the rust from the heart, the mirror of the soul.
December 9, 2012 Comments Off
You can know yourself only when you are unaware, when you are not calculating, not protecting, not constantly watching to guide, to transform, to subdue, to control; when you see yourself unexpectedly, that is, when the mind has no preconceptions with regard to itself, when the mind is open, unprepared to meet the unknown.
If your mind is prepared, surely you cannot know the unknown, for you are the unknown. If you say to yourself, ‘I am God,’ or ‘I am nothing but a mass of social influences or a bundle of qualities’ – if you have any preconception of yourself, you cannot comprehend the unknown, that which is spontaneous.
So spontaneity can come only when the intellect is unguarded, when it is not protecting itself, when it is no longer afraid for itself; and this can happen only from within. That is, the spontaneous must be the new, the unknown, the incalculable, the creative, that which must be expressed, loved, in which the will as the process of intellect, controlling, directing, has no part. Observe your own emotional states and you will see that the moments of great joy, great ecstasy, are unpremeditated; they happen, mysteriously, darkly, unknowingly. – JKrishnamurti, from:Book of Life – September 7th
December 3, 2012 Comments Off
Being aware does not mean learning and accumulating lessons from life; on the contrary, to be aware is to be without the scars of accumulated experience. After all, when the mind merely gathers experience according to its own wishes, it remains very shallow, superficial. A mind which is deeply observant does not get caught up in self-centred activities, and the mind is not observant if there is any action of condemnation or comparison. Comparison and condemnation do not bring understand-ing, rather they block understanding. To be aware is to observe, just to observe, without any self-identifying process. Such a mind is free of that hard core which is formed by self-centred activities. – JKrishnamurti, from:The Collected Works, Vol. X”,17,Choiceless Awareness
December 1, 2012 Comments Off
The what is is what you are, not what you would like to be; it is not the ideal because the ideal is fictitious, but it is actually what you are doing, thinking, and feeling from moment to moment. What is is the actual, and to understand the actual requires awareness, a very alert, swift mind. But if we begin to condemn what is, if we begin to blame or resist it, then we shall not understand its movement. If I want to understand somebody, I cannot condemn him, I must observe, study him. I must love the very thing I am studying. If you want to understand a child, you must love and not condemn him. You must play with him, watch his movements, his idiosyncrasies, his ways of behaviour; but if you merely condemn, resist, or blame him, there is no comprehension of the child. Similarly, to understand what is, one must observe what one thinks, feels, and does from moment to moment. That is the actual. Any other action, any ideal or ideological action is not the actual-it is merely a wish, a fictitious desire to be something other than what is.So to understand what is requires a state of mind in which there is no identification or condemnation, which means a mind that is alert and yet passive. – JKrishnamurti, from:The Collected Works, Vol. V”,50,Choiceless Awareness
November 19, 2012 Comments Off
Why divide problems as major and minor? Is not everything a problem? Why make them little or big problems, essential or unessential problems? If we could understand one problem, go into it very deeply however small or big it is, then we would uncover all problems. This is not a rhetorical answer. Take any problem: anger, jealousy, envy, hatred – we know them all very well. If you go into anger very deeply, not just brush it aside, then what is involved? Why is one angry? Because one is hurt, someone has said an unkind thing; and when someone says a flattering thing you are pleased. Why are you hurt? Self-importance, is it not? And why is there self-importance?
Because one has an idea, a symbol of oneself, an image of oneself, what one should be, what one is or what one should not be. Why does one create an image about oneself? Because one has never studied what one is, actually. We think we should be this or that, the ideal, the hero, the example. What awakens anger is that our ideal, the idea we have of ourselves, is attacked. And our idea about ourselves is our escape from the fact of what we are. But when you are observing the actual fact of what you are, no one can hurt you. Then, if one is a liar and is told that one is a liar it does not mean that one is hurt; it is a fact. But when you are pretending you are not a liar and are told that you are, then you get angry, violent. So we are always living in an ideational world, a world of myth and never in the world of actuality. To observe what is, to see it, actually be familiar with it, there must be no judgment, no evaluation, no opinion, no fear.
Book of Life – July 16th