https://vamadevananda.wordpress.com/2013/03/20/journal-awakening-into-the-truth-10/ … Hereon, it becomes difficult to chart the inner processes and describe nature of change they each bring about in the very nature of our mind and its consequence upon ourself… contd…
The mind is not in the horizontal spread of, and of the same order as, the material universe, in which the body-identified individual finds itself as one amongst trillions. The Mental Space is a vertical shift away within the self and, phenomenally speaking, is of an entirely different order. A view of one’s mind is available only to the particular individual to whom the specific mind unit belongs. So, there can be no group study, examination or observation, of the mind.
The task is an uphill one : for, the individual-self must rise to identify with the witness consciousness peering through the buddhi or the intellect to avail of the toehold unaffected by the mind, against one’s own sensory habits anchored to material objects that, to our vitalised sensibility rooted in subconscious drives, promise what we all prefer in our experience : pleasure, joy, ecstasy and happiness.
But that involves allowing the emotion-backed will to take over our self, consenting to the consequential intent, wading into action for specific result, and pushing ourself through hope and despair. That choice we commit ourself to, through consent and action, is our Karma; and the habitual proclivity in the nature of our mind, to act in order to avail, is a display of the dominating Guna or the Great Qualifier of each thing or being manifest, which in this instance is Rajas.
The entire creation, gross and subtle, is qualified by the three Gunas : Sattva, Rajas and Tamas. Though all three Gunas are present in each being, there is predominance of one at any given point in time in accord with its Karma or the nature of choices it has habituated itself to, the general character of the species to which it belongs, and the environment it finds itself in.
Typically, the dominance of Sattva leads one to arise and rise into more calm and peace, non-violence, quest for truth, inclination to focused contemplation and persevere at effort to gain knowledge, patience and honest conduct, freedom from envy and covetousness, and attenuation of worldly ambitions. Rajas makes one more driven to action, more given to vitality and less to self-examination, reduced scrupulousness, to more ambition for material acquisition and attachment to sensory pleasures, and to more agitated states of the mind. Tamas causes the tendency to remain in inertia and general inaction, and easy slide down into mere physical pleasure, without assuming responsibility or striving to exert.
The mind is made of wholly non-material impressions left by our Karma in the unit mind. These too determine the predominant Gunas that characterise the mind unit and qualify the “person” or the individual self attached to it. Hence, phenomenally, one with reduced residual karma would have progressively attenuated activity in Chitta and Manas, in that order.
Theoretically, an individual without any residual karma, with his quest for knowledge and experience quenched, will not have a mind unit as the rest of us are attached to. Such a person will no longer be an “individual” but will be unified with the undifferentiated infinitude of the Causal Space, where the three gunas exist in a state of perfect balance and there are no object things or differentiated beings to observe !
One is then the being itself, of which all beings are manifest and de-manifest; one is then knowledge itself, of which finite knowledge forms arise and become extinct; and, one is then bliss itself, of which all transient pleasures and joys are experienced and which all beings constantly desire. One is then the Soul of the universe, pervading the Mental and Material spaces, pervading all phenomena and beings in them.
Courtesy Nicholas Roerich archives : http://www.roerich.org/wwp.html
- Sadhana of Liberation – Walk on a blade of Sword (madhyamacharatantra.wordpress.com)