The last discussion concluded with the Truth Value of existentistial self of man : the undifferentiated Bliss Self and the unattached Witness Self, both normally unavailable or unattainable to the Mind- or Intellect-I, which are covered in ignorance and lost to their own truth because of their object orientation. The individual self must empty itself of all domain cluster identifications on one hand and, on the other, wait on integration with progressively expanded awareness illumining hitherto unveiled inner substratum that is indescribably rich in formed consciousness of all kinds known and unknown, remembered and forgotten.
It’s a spiritual, self-involved journey marked with urgent earnestness, a saga of self effort that must end at…
— either flooding the mind with unreserved love, unformed by this or that object, people or thing,
— or lighting up the intellect with valid, uncontradicted truths to such extent, in sharpness and expanse, as to trigger the coming to fore of the one glorious and effulgent Truth of all truths.
It is an empirical fact that the individual self, after its animal experiences, is at best engaged in ideas and thoughts, or with facts that however do not leave it much the wiser about its own truth. The existential self is given to experiencing feelings that it regards as its own, most of which arise or form without its consent. It is constantly pushed or pulled into doing things and very occasionally to choose its own wants except when, time permitting, it reflects upon its experience with particular persons, beings and things with which it relates, its desire and will, attachment and revulsion, misery and joy, or upon recall from past experiences impressed in memory.
It is time we understood the mind itself more closely and completely, perhaps with its likeness to a model we are familiar with : the computer.
The computer has a RAM that is alive with current concerns, objective or subjective, in our face just then and relevant associations if recalled, such as we are constantly engaged during are our waking hours. It has an object or memory, our desire or revulsion as it involuntarily happens on account of a source in the veiled substratum of our individual beinghood.
The veiled mother-memory ground of substratum could be likened to ROM of the computer. Most of its content, preformed information about things and pre-programmed self defining knowledge, are archived from hoary past unknown, unremembered and unavailable to the present, awake conscious individual lost in its RAM engagements. They spontaneously arise from the Mother Ground, of which too the affected Consciousness individuates, as it happens after we wake up from deep sleep.
This internal, individuating and self-qualifying phenomena causes our identity to autorun and makes the Monitor come alive with prevailing sense–linked RAM inputs drawn from the surroundings and the ROM archives. The individuation of consciousness brings at once in its trail all the formed knowledge pertaining to this body anchored identity, the place and surroundings, ideas about the objects between the floor and the ceiling, earth and the sky. Of the remembered knowledge, that in respect of a few are more detailed, in depth and familiarity or belongingness, than others and the rest only generally…until the self comes to this sense it has of itself.
The Intellect, operating within the Mind domain, is the CPU available to both the individual, when he consciously punches in his wants with or without exercising due discrimination, and the powerful subconscious embedded in the substratum. In general, like animals, human beings do not operate out of the intellect — the CPU — and only the rare few, trained or cultured, exercise its input controls in the full awareness of possibilities that could be manifest or the in-built techniques to actuate the inner processes.
The Monitor, in the mind, engages two selves, the experiencing existential Mind-I and the witnessing truth-centered Intellect-I. For ease of expression, let us call them Existential Self and Spiritual Self respectively. The respective means for the individual being to fulfill itself, with subsuming into its own Truth Value, are through flooding the Mind with Love for the Undifferentiated Bliss Self and filling the Intellect with the Knowledge of the Unattached Witness Self.
There is a pre-established worldwide web (www) extending over the world of objects, people and things sensed, and over inner domains felt in the mind and understood by the intellect. Every objected sensed or recalled from memory either arrests the self or not. The self engages with the object if it continues to linger in its attention; the process does not start or is soon aborted if the Mind-I, supported by Vital-I, is not emotionally stimulated; or, if the Intellect-I concludes an absence of interest due to lack of opportunity of obtaining gains for the self from a close, continued encounter. Whether out of compulsion or choice, the encounter itself may continue our relationship from past, establish anew in the present or be an investment for the future.
Life demands and requires a more motivated involvement of the individual, in its relatedness with objects, than a passive or reactive response to things. The individual must frequently start with passion or want, or drive resonating in vitality and echoing in the will. It would assess in mind the need for action or initiatives to be taken in accord with the desire. The person would have to decide in the intellect on its course of action from among alternates in perception, while priming up, and direct its vital powers to move the body and limbs appropriately. It is the power of the self to set all its domains to work for defined goals and specific objectives.
It is also how a human being exhausts itself of its built up emotions and its keyed up will. This noticeable exhaustion, combined with the transient nature of consequences of even the most pleasurable of choices, makes the seeker turn away from the everyday charade and look about for the electable option to pursue. It also moves the teacher or guide to admit such seeker pupils to his refuge.
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In sum, the mind is too many things at once, and capable of adding an endless range of subtexts to metamorphosed, object oriented self-forms. It makes us wonder at the chasm between how the word is commonly used and what it entails and actually means. We will carryover this rise of guru–shishya tradition in preVedic times and pare how knowledge devoted to the Truth Value of man came to be codified in the Vedas and began to be methodically practised along several Yoga streams.