Friday, April 29, 2011

Relationship between mun (mind) and buddhi (brain)

To a friend who asked me about the relationship between mind and brain and the best way to deal with mind while studying / meditating.



Mun (mind), buddhi (brain) and ahankar (feeling of 'I') may not be separate entitiies but three functions of one entity which is perhaps called as antahkaran.



Mun perhaps can be said to be a name given to our desires and emotions whereas buddhi is a process of evaluation of thought or action mainly based on borrowed ideas of right or and wrong (good or bad, moral or immoral etc.). In a few cases this evaluation may be based on one's experience such as experience of harm caused to one's body by a particular eatable.



Buddhi gives inputs to a person (antahkaran) to decide on a course of action to be adopted in a given situation. Once decision is taken (such as to take Civil Services Exam), it often requires a sustained effort. But Mun by its very nature does not like to be in one place - it always wants a change. Mun will not even stick to its favourable activity like being in market, chit-chat with friend, embracing or kissing a girl. From there also sooner than later it wants a change. Buddhi wants one to make sustained effort for a achievement of a goal and Mun wants frequent change. And thus is a perennial conflict between the two aspects of same entity goes on and on.



To satisfy both is a tricky game. In the spiritual field, those who have known these aspects of antahkaran, created many processes such as a process of idol worshipping (Puja with all materials and rituals or only through visualisation – called Manas Puja). In this process Mun is provided with moving space, an opportunity for change inasmuch as it has to attend to different actions for Puja or can visualise different aspects of the diety (trishul, damru, moon, snake etc. in case of Shiva or sankha, chakra, gada etc. for Vishnu) and buddhi keeps it within the defined territory connected with specified aspects of Puja. It may likened to something like a cattle tied to a post by a rope. The rope controls the movement of the cattle while allowing it some freedom of movement also.



But knowing that even this relative freedom to Mun is not enough for keeping it on track beyond some reasonable time, these masters provided for further movement by switching over between Puja, Shastra Pathan, Japa, Yoga, Pranayam, Satsang, Bhajan Keertan etc. These engagement also fills most of the time of the day and there is, therefore, little time for it to travel into other desires and strengthening their strong hold.



As for the actions in the external world, one needs to devise similar processes. While preparing for Civil Services Exams, I used to switch over from one core subject to another after an hour or two then shift to reading relating to newspaper, magazines or other material on General Studies. When one needs a break from these studies, let it be physical one like long walk, jogging, swimming etc. (these have many other benefits) rather than engaging the mind in some mental activity. I also had put a target of 42 hours of study (I was in job at that time) every week and used to keep strict day-to-day record of my studies of various subjects. One has to obviously force oneself into studies – there is no other way – Padhai mein Mun lagaane ka koi aur tareeka nahin hai.



As for the way in which Mun works, one also needs to understand that anything to which attention is paid becomes stronger. If one starts thinking about the desires, they go on getting strengthened. By thinking of what is going on in the mind and thinking of getting rid of it, is not a process of ignoring the thought but of paying attention to it. It appears that in the name of ignoring, perhaps, you are paying attention to these thoughts.



One can never suppress or control Mun, one can only reach an understanding that Mun is merely constituted of ever changing thoughts and desires. Since they are ever changing (continuously being born and dying) they are not real and of no consequence. Further, satisfaction of any desire is temporary inasmuch as after a while it again arises. Going for its satisfaction is therefore inconsequential. When one reaches this understanding (mere intellectual understanding will not do), the thoughts and desires are effortlessly ignored - being inconsequential.



At the same time one has also to understand the difference between a need (food, water, sleep, sex, reasonable comfort for the body etc.) and a desire which is merely a thought (shauk and wants). Non-fulfillment of needs and trying to fulfill other desires both lead to perversions. Needs, therefore, require to be met whereas other desires require to be ignored.



In a bhajan OSHO's Sanyasis beautifully say,



"Nahin jeetna hai is mun ko, mun ko sirf samajhana hai.


Yeh sevak se nahin hai jyada, is se nahin ulajhana hai.


………


Mun kaa koi dosh nahin hai, is ka kaam bahakna hai.”



But understanding this nature of the mind requires some distance from the mind. If one is ‘one with mind’, it cannot understand it and come out of its grip. This distancing requires an experience of self, the witness – distinct from body and mind. Various rigorous sadhanas like ‘Vipassana’ of Goenkaji, Osho’s ‘Dynamic’ meditation and ‘Gibberish’, Nithyanandji’s ASP and NSP programmes etc. give that experience. A few may get that experience in the presence of a Guru. Equipped with this experience and being alert of the need to observe the mind, one would understand it and get out of its captivity. Those who have known call it as “Freedom from slavery of one’s own mind”



One more thing one has to remember is that one needs to avoid inputs (provocative literature, company of girls etc.) through sense perceptions which fuel passions and desires and distract the mind from one's chosen activity. Frequent activities like useless chat with friends and trying to put something on the facebook or blog activates one’s mind to think again and again and these create habit patterns which are also distractions from chosen activity.



I had also replied to a query to one of my friends on a related subject. one may like to go through it. It will also put on my blog under the caption "Inner chattering does not stop" in a couple of days from now.


Tuesday, April 26, 2011

Doing what Guru says liberates

Of course, Shastras recommend virtue and importance of Satsang (being in the presence of evolved one’s) but this alone will not do. One needs to do what Guru says.


On 4th of February we were with Shri Raj Supe in Bangalore. When some of persons accompanying me talked of some discontinuity in their spiritual practices. Shri Supe narrated a few happenings from the life of Muktanandji. After meeting a number of Gurus, Muktanandji met Nityanandji and was given a mantra. After a couple of days, Nityanandji directed him to go to some other place. Muktanandji felt that he lacks in merit otherwise why has he been asked to leave the Ashram when many others are living there for more than a decade? But he went and did what he was asked to do. A few years later he visited the Ashram again and was asked to go back again. A few years passed and it was Guru Poornima day. Thousands of devotees thronged the Ashram to participate in the celebrations. Nityanandji told them, “Nityanand has arisen in Muktanand! Go there and offer your pooja to him.”


Next day we went to Mungale Sir. He asked my wife about writing of “Shri Ram Ram Ram” (this practice was given by Supeji). She said, “Yes, I am writing but when there are guests or I am out of station, on some days I am not able to write. But on other days I write much more than what is prescribed (minimum of 4 pages a day).” He said that there should be no break in writing. If one is very busy, one may write it only a few times. He further added that before she starts writing, she should offer a fragrant flower to the copy and touch it with her head. This has some Tantrik significance (this direction may be specific to her).


A day after we were with Gaur Saheb. I mentioned these discussions to him. In that context he added that once he had advised one of his acquaintances to keep photo of a Guru in his place of prayer. The person was not willing to do that and said instead he would keep his (Gaur Saheb’s) photo. To that Gaur Saheb had to tell him that if he considers him as Guru, why does he not follow what he is saying!


Of course when we do what Guru says, his presence (even when one is not in physical proximity) makes the practice potent.


Doing what Guru says leads one to liberation from all attachments (attachments to one’s preferences and prejudices, moha of the persons and possessions) and consequent suffering – freedom from slavery of one’s own mind!

Saturday, April 16, 2011

Be Love Now

A couple of weeks back I visited B P Gaur Saheb and he gave me a book ‘be love now’ authored by Shri ‘ram dass’ saying perhaps I would like it (he had not read it). Just a photo and a poem below it on the page before ‘contents’ table brought tears of joy in my eyes and gave me a glimpse of love and devotion the author has for his Guru Neem Karoli Baba.


Whole book thereafter is an expression of transforming power of love which Baba had for anyone who came into his vicinity and expression of devotion of the author to his Guru. The book creates a strong longing for devotion (bhakti) of that kind in the reader and may help in further opening of heart in those whose hearts are already open a bit.


The author (an American Jew by birth) having been a professor of psychology at Harvard and having gone through experience of other levels of perception induced by drugs like LSD came to India to find road maps from eastern mystics to other levels at which life exists. He had reservations about Hindu saints but at the very first encounter with Baba and receiving a loving glance from him with total acceptance got him hooked and he became a disciple and a lover for ever – always overwhelmed by universal love of his Guru and transforming power of love.


One also finds of glimpses of understanding of psychology by the author and its fusion into much vaster mystical existence.


I found it so immense and overwhelming that quite frequently tears rolled from my eyes. Having a glimpses of his devotion many a time I felt as if ‘Guru Geeta’ falls short in expression of vastness of Guru.


The message is one that of opening up of heart so as to reach a state of unconditional love for everyone and everything. Now I can look back and find how this book came into my hands. For more than last one year my Guru (Prof. G V Mungale sir) has been telling me that sadhana should be done with love. Love is central to sadhana. And an input was arranged. Mysterious are the ways of the masters!


For a copy of the book one may contact HarperCollins Publishers, 10 East 53rd Street, New York, NY 10022 [www.harpercollins.com].

Monday, April 4, 2011

Fear of illness and dependence

After crossing 50 or 60 years’ of age – on onset of old age – most of us pray for peaceful (painless) death. This is also generally believed that the persons with right conduct have peaceful death. When one undergoes disease and pain one, therefore, often wonders – why ‘me’ – what wrong did I do?


If we go by what we know about great one’s, it does not, however, appear to be true. Christ and Mansoor were killed (their bodies subjected to great pain), bodies of Ramakrishna Paramhamsa and Raman Maharishi suffered prolonged pain because of cancer. Same was with Osho whose body is understood to have been damaged by Thallium radiation and suffered lot of pain.


Thus there seems to be no connect between conduct (including spiritual attainments) of a being and the manner of death. Disease (pain) and death are as much and inseparable part of life as birth and growing up are. The question or feeling of ‘why me?’ is, therefore, not justified. Contemplation over this may remove lot of anxiety and suffering.


Coming back to the deaths of great one’s, only difference between their death and death of others is that the evolved one’s have no identification with their bodies – while their bodies are in pain, they do not feel as if it is happening to them. It may be compared to something like the way we do not suffer when an unrelated person is in pain in a distant place (out of our sight).


Another aspect of the matter is that one suffers if one has unfulfilled desires at the time of death – one does not want to leave as this body is considered to be the vehicle for fulfillment of desires – it is forced uprooting.


Instead of worrying (and suffering) and praying for a peaceful death, it would be wonderful if one prays for extinguishment of desires, consciously tries to drop the habit of controlling situations in the home and workplace, withdraw from the active decision making and leave them to the generation next – believing in their intelligence and capabilities. In any case, when one is away or gone, others are managing the house and workplace – why make a fuss when one is present on the scene! One may, of course, share one’s experiences and make suggestions (give inputs – like patrons or presidents in parliamentary democracy) with no urge (agrah) that they should be acted upon.


This corresponds to our idea of Vanaprastha.


And of course one must take to some spiritual practice (only Purusharth) so that identification with body and mind is at least loosened a bit. One need not wait for it till one crosses 50 or 60 years of age - sooner the better!