Mind of an Ignorant Person

The Chitta (unconscious) of a person lacking spiritual enlightenment is filled with egoistic impressions of diverse experiences from the world. These impressions are termed Samskaras. When one continues to move in the realms of ignorance or Avidya, these Samskaras are specially designated as Ashubha Samskaras or impure impressions.

Samskaras give rise to Vasanas or subtle desires which manifest in the plane of the subconscious. Vasanas give rise to tiny ripples of thought in the conscious mind which are referred to as Vrittis.

The ego dominated mind converts these Vrittis into desires or Kama. The principle of imagination works upon the Vrittis, thereby causing the tiny ripples of thought to assume mightier proportions. These desires increase in intensity and become cravings or Trishna. It is Trishna that gives rise to diverse experiences (Bhoga} in the world. These experiences cast their shadows in the unconscious, thus forming subtle seeds or impressions (Samskaras). These impressions give rise to subtle desires. And so, the mental wheel con- tinues to revolve.

The mind of the unenlightened continues to weave a web of illusion. Impure ego continues to become the basis for impure impressions (Ashubha Samskaras). Ashubha Samskaras give rise to Ashubha Vasanas or impure subtle desires. These Ashubha Vasanas give rise to the thought-waves that follow in the wake of negative sentiments such as anger, hatred, pride, and infatuation. These are then converted into Kama or selfish desires. Kama assumes the form of craving or selfish hankering, leading to manifold involvements in the world of pleasure and pain. Led by craving, a person continues to experience alternating conditions of pleasure and pain, gain and loss, elation and depression; and these conditions give rise to impressions or Samskaras.

As the mental wheel continues to revolve, there is increasing ignorance and consequent contraction of consciousness. Negative qualities begin to multiply in a person who is afflicted by the world-process. His mind degrades itself to the levels of distraction and dullness, forcing him out of the bounds of normality and plunging him headlong into manifold perversions.

Such a mind moves toward increasing misery, sorrow, and strife. An aspirant must learn to control and spiritualize this movement if he is to advance on the path of Yoga.

Mind of an Aspirant

An aspirant learns the art of educating his subconscious and purifying his unconscious by the practice of spiritual inquiry, reflection, devotion to God, meditation on the Self, and selfless service to humanity.

He does not listen to the whispers of the egoistic mind, as the Vasanas or subtle desire cause subtle waves of thought in his conscious mind. He learns to be a witness to the myriad thought waves that rise and fall in his mind. He works upon the positive thought waves and converts them into a process of aspiration for Self-realization. Instead of Kama (selfish desire) which binds a person, he promotes the development of Shubhechha or auspicious desires: aspiration for attaining Self-realization.

By the practice of good association, listening to the teachings of the Upanishads, and reflection upon the truths of Vedanta, the stream of aspiration becomes a mighty river of spiritual movement in the form of increasing dispassion and discrimination.

Instead of developing impressions of pleasure and pain caused by an uncontrolled mind, an aspirant is able to glimpse the majesty of Divine Grace by lifting the veil of illusion. He draws into his unconscious mind impressions of peace, fulfillment, expansion, Bliss, Divine Love, and the endless joys of self-effacement. These impressions are called Shubha Samskaras or auspicious impressions.

In the case of an aspirant, the positive impressions continue to be mixed with negative impressions based upon an egoistic vision of life. As the ego's hold on the mind diminishes by meditation and wisdom, the negative impressions begin to dwindle, like fog or mist before the rising sun. This transformation in the plane of the unconscious brings about a complete transformation in an aspirant's personality.

Since the very subconscious desires are gradually purified, an aspirant becomes endowed with the excellent qualities of the head and heart. These four qualities develop on the basis of the purifying process of the mind:

1. VIVEKA or DISCRIMINATIVE KNOWLEDGE: a healthy process of reason leading to increasing awareness of the difference between the Self and the not- self.

2. VAIRAGYA OR DISPASSION: increasing detachment from the world of not-self.

3. SHAT SAMPAT OR SIX-FOLD VIRTUES: serenity, control of senses, renunciation of selfish actions, endurance, faith, and tranquility of the mind. These become the treasure of spiritual values for an aspirant.

4. MUMUKSHWTWA or burning aspiration for Self-Realization.

As these qualities unfold, the mind of an aspirant continues to receive the increasing light of the Self, which leads to the rending of the veil of ignorance. The mind advances along the steps of wisdom (Jnana Bhumikas) and promotes intuitive knowledge, wherein the veil of ignorance is destroyed. One attains JivanMukti or Liberation in life.

Mind of a Sage

In the case of a Jivan Mukta, his unconscious becomes filled with Shubha Samskaras (pure impressions) that are unobstructed by the negative influences of the mind. These Shubha Samskaras have been caused by the experience of the infinite joy of the Self that express through all names and forms. A sage continues to experience the glory of God through every development in the world; he does not depend upon future conditions to experience happiness. He sees the blissful expansion of the Self reflecting in the clear mirror of the mind. As a result of this, his mind flows towards the Self spontaneously. It is this spontaneity that differentiates a sage from a struggling aspirant.

Shubha Samskaras lead to Shubha Vasanas or auspicious desires or inclinations. The mind of a sage communes with the Cosmic Mind of the Creator; therefore, the inclinations that arise in his subconscious are directed towards the promotion of harmony and peace in the world. On the basis of these subtle inclinations, a Sage develops thought- waves or Vrittis that are helpful in maintaining a dynamic life of service in the world. These Vrittis are pure waves of wisdom. They do not cause confusion, dullness, or ignorance.

Sustained by the spiritual vision of the non-dual Self, these Vrittis turn into Shubhechha or goodwill for all living beings. A Sage becomes a universal benefactor: he engages himself in the good of others; he wills to promote harmony, peace, and bliss in all; and he lives to share the infinite joys of the Self.

Instead of craving or Trishna, his mind becomes dominated by extreme absence of craving or supreme dispassion. Backed up by this supreme dispassion, he is no longer a slave to the objects of the world; his vision is unclouded and undistorted. He continues to experience increasing peace and fullness of the Self. These impressions continue to swell the Clouds of Virtue in his unconscious mind.

As this cycle continues, the mind of a Sage becomes free of Raga-Dwesha-attachment and hatred. His mind is unable to generate impressions on the basis of likes and dislikes. This state of development is called Sarupa-nasha of the mind. The mind is there but it is unproductive of bondage. If you burn a cloth, it is consumed but its form lingers. In the same way, the fire of knowledge, as if burns the mind of a Sage, and yet the form of the mind lingers. During this state a Sage is said to have attained Jivan-mukti- Liberation in life.

The mind of an enlightened sage continues to dissolve in the cosmic expansion of the Self . When his fructifying Karmas are exhausted, his mind merges in the Self. This is termed as Arupa Nasha of the mind: the mind is destroyed completely. Adopting the imagery of the burnt up cloth, even the form is blown away by the mystic storm of spiritual expansion. A Sage then attains Videha-mukti--disembodied Liberation.