Creative Mystery of Mind Generates New Universes
The Vedas, Upanishads and Puranas are almost entirely devoted to describing the means of purifying and stilling the mind. The scriptures emphasise that everything in this world can be attained only through the mind. If the mind is not disciplined and restrained, then no matter what we have in the world, we will suffer. In the Bhagavad Gita, Arjuna says to Krishna: "O Lord, the mind is restless, fickle, turbulent, strong and obstinate. I think that it is as difficult to control as the wind". What is the origin of the individual mind? The Upanishads say that the mind is the pulsation of the inner Self. It arises from the Self, and along with the vital force, the prana, it permeates the entire body. The mind is united with the vital force: "From inner consciousness originates prana, and with the help of the mind, it and with the help of the mind, it out its functions". Prana assumes five forms which sustain the body. One form of prana, vyana, pervades every pore of the body. The mind works with the vyana prana, moving in the body and enabling us to experience the world through five senses of perception and five organs of action. The mind takes four forms, each with a different function. When the mind is filled with thoughts, it is called manas. When it contemplates, it is called citta. When it makes decisions, it is called buddhi, intellect. When it takes on the feeling of 'In’s, it is called ahamkara, ego. Together these four functions are called the antakhkarana, or inner psychic instrument. There are three nadis, or subtle channels, that lead from the heart to the sharara, the spiritual centre in the crown of the head, and that is why it seems that the mind is in the head. Nevertheless, the central abode of the mind is the heart, and if we meditate deeply we will come to know that. Yogic scriptures describe the heart as a lotus with eight petals. The mind is located at the stalk of that lotus. Each petal contains a different quality and as the individual soul, along with mind and prana, keeps moving around the different petals of the lotus, it experiences the qualities of those petals. Kashmir Shaivism says that the Self is supremely pure and independent, and can be experienced throbbing constantly within the mind. It is the Self which makes the mind think. In fact, the Self is manifest in all our thoughts and feelings, and it is the Self that allows us to perceive everything. The Self has two aspects: prakasa, light, and vimarsa, understanding. Prakasa illuminates everything in this world. Vimarsa under stands that which is illumined. Through prakasa, we are able to see an object. Through vimarsa, we are able to identify it. Through practice of yoga, we can stop the mind from wandering. Kashmir Shaivism describes the mind as being pure citshakti, the creative energy of God which gets manifest in diverse shapes. Just as the Supreme Consciousness creates infinite outer worlds, when Consciousness becomes the mind, it continually gives birth to new universes. It creates different mental worlds, sustains them for a while, and then dissolves them within its own being. Only when the mind separates itself from outer objects and turns inside, it once again becomes pure Consciousness.
DISCLAIMER:
The views expressed in the Article above are SWAMI MUKTANANDA kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: SWAMI MUKTANANDA Speaking Tree,Times of India
Creative Mystery of Mind Generates New Universes
The Vedas, Upanishads and Puranas are almost entirely devoted to describing the means of purifying and stilling the mind. The scriptures emphasise that everything in this world can be attained only through the mind. If the mind is not disciplined and restrained, then no matter what we have in the world, we will suffer. In the Bhagavad Gita, Arjuna says to Krishna: "O Lord, the mind is restless, fickle, turbulent, strong and obstinate. I think that it is as difficult to control as the wind". What is the origin of the individual mind? The Upanishads say that the mind is the pulsation of the inner Self. It arises from the Self, and along with the vital force, the prana, it permeates the entire body. The mind is united with the vital force: "From inner consciousness originates prana, and with the help of the mind, it and with the help of the mind, it out its functions". Prana assumes five forms which sustain the body. One form of prana, vyana, pervades every pore of the body. The mind works with the vyana prana, moving in the body and enabling us to experience the world through five senses of perception and five organs of action. The mind takes four forms, each with a different function. When the mind is filled with thoughts, it is called manas. When it contemplates, it is called citta. When it makes decisions, it is called buddhi, intellect. When it takes on the feeling of 'In’s, it is called ahamkara, ego. Together these four functions are called the antakhkarana, or inner psychic instrument. There are three nadis, or subtle channels, that lead from the heart to the sharara, the spiritual centre in the crown of the head, and that is why it seems that the mind is in the head. Nevertheless, the central abode of the mind is the heart, and if we meditate deeply we will come to know that. Yogic scriptures describe the heart as a lotus with eight petals. The mind is located at the stalk of that lotus. Each petal contains a different quality and as the individual soul, along with mind and prana, keeps moving around the different petals of the lotus, it experiences the qualities of those petals. Kashmir Shaivism says that the Self is supremely pure and independent, and can be experienced throbbing constantly within the mind. It is the Self which makes the mind think. In fact, the Self is manifest in all our thoughts and feelings, and it is the Self that allows us to perceive everything. The Self has two aspects: prakasa, light, and vimarsa, understanding. Prakasa illuminates everything in this world. Vimarsa under stands that which is illumined. Through prakasa, we are able to see an object. Through vimarsa, we are able to identify it. Through practice of yoga, we can stop the mind from wandering. Kashmir Shaivism describes the mind as being pure citshakti, the creative energy of God which gets manifest in diverse shapes. Just as the Supreme Consciousness creates infinite outer worlds, when Consciousness becomes the mind, it continually gives birth to new universes. It creates different mental worlds, sustains them for a while, and then dissolves them within its own being. Only when the mind separates itself from outer objects and turns inside, it once again becomes pure Consciousness.
DISCLAIMER:
The views expressed in the Article above are SWAMI MUKTANANDA kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: SWAMI MUKTANANDA Speaking Tree,Times of India