Bhaktajan II
Hare Krishna Yogi
- Messages
- 2,277
- Reaction score
- 115
- Points
- 63
'chetasa'—all mental activities (thinking, feeling and willing);
The 8 Seperated energies are
[listed herein from gross to subtile
~although these come into existence vis-versa, from subtile to gross]:
The other items are famously well understood. And ‘Intelligence’ is straight forward enough to explain itself.
I will jump to my latest insight:
I have learnt over the years from my study of Bhaktivedanta Swami’s explanations of “mind” that the mind engages in two basic activities: “Accepting & Rejecting” ---and nothing else.
So I am highlighting “How we often act & think as per the whims of the Mind” ---inlieu of Intelligence.
My insight was how easy and swiftly one can shift from “Day Dreaming (when say, the boss is gone) –to– Attentive On-Task Standby Mode (when the boss enters the room)”
Next time you catch yourself mentally musing about something not-so-desirable . . . SHIFT to Intellegence ---there is an effortless gear shift that brings one into the ‘Here and Now’ replete with the agency of one’s own Intelligence.
I wonder [If Req'd] the same rule of thumb works for impromptu public speaking.
We know it will work during emotional states that must be hidden by a stern facade and stiff-upper lip ---ie, No one saw the Queen shead a tear during the Olympic opening ceremonies.
The mind’s activities are thinking, feeling and willing.
The willing portion of the mind is manifest by the activities of the body.
The conclusion is that by the activities of the body and senses,
we can understand the condition of the mind.
The condition of the mind is affected by past activities in the past body.
When the mind is joined with a particular sense,
it immediately becomes manifest in a certain way.
For instance, when there is anger in the mind,
the tongue vibrates so many maledictions.
Similarly, when the mind’s anger is expressed through the hand, there is fighting.
When it is expressed through the leg, there is kicking.
There are so many ways in which the subtle activities of the mind are expressed through the various senses.
Sense perception is the cause of feeling all sorts of happiness and distress.
Form, taste, odor, sound, and touch are different sense perceptions, which render happiness or distress in cooperation with the mind.
In winter, bathing in cold water gives us pain, but in summer,
the same cold water gives us pleasure.
In winter, fire gives us pleasure and warmth,
but in summer, the same fire gives us distress.
Thus, neither fire nor water has any intrinsic power to give us
happiness or distress, but they appear to us as agents of happiness or distress,
according to our mode of sense perception in various circumstances.
Therefore, everything that exists in the world is neither an object of happiness
nor an object of distress; everything is simply subjective—that is,
subject to our sense perceptions as they relate to our processes of
thinking, feeling, and willing.
When the mind is thinking, feeling, and willing, then there is action.
We are very minute sparks of the supreme spirit, just like particles of sunshine.
The sun’s rays are made up of shining particles, and when these shining particles mix together they form sunshine.
Similarly, we are minute particles of God, and because we are part and parcel of God we have the same propensities as God: thinking, feeling, willing, creating—everything.
Whatever you see in yourself is there in God also.
Therefore, since we are all persons, God cannot be impersonal.
I have so many propensities in a very minute quantity, and the same propensities are there in Krishna, or God, in an unlimited quantity.
This is the science of Krishna consciousness [as yoga].
We are small, infinitesimal, yet we still have so many propensities,
so many desires, so many activities, so much brainwork.
Just imagine how much greater are God’s desires and activities and brainwork!
So qualitatively God and the living entity are one, but quantitatively we are different.
He is great, we are small. He is infinite, we are infinitesimal.
The 8 Seperated energies are
[listed herein from gross to subtile
~although these come into existence vis-versa, from subtile to gross]:
- Earth
- Water
- Fire
- Aire
- Either
- Mind
- Intelligence
- Ego
The other items are famously well understood. And ‘Intelligence’ is straight forward enough to explain itself.
I will jump to my latest insight:
THINK WITH YOUR INTELLIGENCE! ---Not with you Mind!
I have learnt over the years from my study of Bhaktivedanta Swami’s explanations of “mind” that the mind engages in two basic activities: “Accepting & Rejecting” ---and nothing else.
So I am highlighting “How we often act & think as per the whims of the Mind” ---inlieu of Intelligence.
My insight was how easy and swiftly one can shift from “Day Dreaming (when say, the boss is gone) –to– Attentive On-Task Standby Mode (when the boss enters the room)”
Next time you catch yourself mentally musing about something not-so-desirable . . . SHIFT to Intellegence ---there is an effortless gear shift that brings one into the ‘Here and Now’ replete with the agency of one’s own Intelligence.
I wonder [If Req'd] the same rule of thumb works for impromptu public speaking.
We know it will work during emotional states that must be hidden by a stern facade and stiff-upper lip ---ie, No one saw the Queen shead a tear during the Olympic opening ceremonies.
{{{{{{{{{{{{{{{{{{{{{{{{}}}}}}}}}}}}}}}}}}}}}}}}}}}}}
here are some quotes from Bhaktivedanta Swami’s explanations of various verse inre:
thinking, feeling and willing
here are some quotes from Bhaktivedanta Swami’s explanations of various verse inre:
thinking, feeling and willing
The mind’s activities are thinking, feeling and willing.
The willing portion of the mind is manifest by the activities of the body.
The conclusion is that by the activities of the body and senses,
we can understand the condition of the mind.
The condition of the mind is affected by past activities in the past body.
When the mind is joined with a particular sense,
it immediately becomes manifest in a certain way.
For instance, when there is anger in the mind,
the tongue vibrates so many maledictions.
Similarly, when the mind’s anger is expressed through the hand, there is fighting.
When it is expressed through the leg, there is kicking.
There are so many ways in which the subtle activities of the mind are expressed through the various senses.
Sense perception is the cause of feeling all sorts of happiness and distress.
Form, taste, odor, sound, and touch are different sense perceptions, which render happiness or distress in cooperation with the mind.
In winter, bathing in cold water gives us pain, but in summer,
the same cold water gives us pleasure.
In winter, fire gives us pleasure and warmth,
but in summer, the same fire gives us distress.
Thus, neither fire nor water has any intrinsic power to give us
happiness or distress, but they appear to us as agents of happiness or distress,
according to our mode of sense perception in various circumstances.
Therefore, everything that exists in the world is neither an object of happiness
nor an object of distress; everything is simply subjective—that is,
subject to our sense perceptions as they relate to our processes of
thinking, feeling, and willing.
When the mind is thinking, feeling, and willing, then there is action.
We are very minute sparks of the supreme spirit, just like particles of sunshine.
The sun’s rays are made up of shining particles, and when these shining particles mix together they form sunshine.
Similarly, we are minute particles of God, and because we are part and parcel of God we have the same propensities as God: thinking, feeling, willing, creating—everything.
Whatever you see in yourself is there in God also.
Therefore, since we are all persons, God cannot be impersonal.
I have so many propensities in a very minute quantity, and the same propensities are there in Krishna, or God, in an unlimited quantity.
This is the science of Krishna consciousness [as yoga].
We are small, infinitesimal, yet we still have so many propensities,
so many desires, so many activities, so much brainwork.
Just imagine how much greater are God’s desires and activities and brainwork!
So qualitatively God and the living entity are one, but quantitatively we are different.
He is great, we are small. He is infinite, we are infinitesimal.
