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The Primary seed of Thought, the "I" is also the biggest road block to its growth and evolution. The "I" is primarily involved in the incubation and preliminary development stage of the thought process. It is responsible for setting thought in motion by making it a seeker of success, pleasure, and security. | ||
Thought centers around the "I", believing it to be an anchor very much like the Mother, to whom a child clings for life support. The Mother is not always going to be around. The Child knows that independence from the mother is necessary at some point, but is afraid to let go and hopes that the guardian will always be supportive, caring and protective. The human thought process assigns the same role to the "I", its vehicle of birth. | ||
The "I", from which thought germinates, refuses to let go off its child. So the interdependance between "I" and Thought becomes interlocked and unbreakable. It is this bonding that the Paramathma wants us all to evolve out of. The Paramathma says that the "I" or the EGO is the primary culprit in developing the other undesirable drivers or motivators of thought such as Desire, Fear, Greed, etc. The evolutionary process of thought requires that the thought process be detached from the "I". When this happens worldly problems diminish and disappear. The Paramathma, who is eternal now begins to gain control of our thoughts and elevates its existence to the next higher level (Moksham). "I" and "Mine" which represent the ego and ignorance, are the two major hurdles to transcending to the higher state of existence. Do not take (mental) ownership of all that you perceive through the senses. | ||
Mother nature breaks the dependance of the child on the mother through many different ways. The first push to independence comes from the Mother herself as she knows that her own life time is limited and that the Child will have to learn to live wihout her. Not so the "I". The "I" wants to believe that its existence is permenant and it continually uses its Child to obtain reasssurance of its immortality and infallibility. | ||
There is also a physical seperation between the Mother and the Child. Thought, has no way of knowing that it is actually separate from the "I" and that, once unshackled from the "I", it can attain a state of existence that is free from the Physical constraints to which the "I" subjects it. | ||
Unlike the Mother, the "I" has no existence of its own. Its only existence is within our thoughts. Once the mind evolves, the "I" ceases to exist. | ||
The "I" can be discarded only when the mind gives up two aspects of thought - attachment to and ownership of worldly objects. Once ownership of these observed and perceived phenomena are ascribed to Easwara, and not to the self, the mind transcends the "I" | ||
THE "I" LOOKS TO AND DRAWS INSPIRATION FROM THE EXTERNAL WORLD. KNOWING THAT THE "I" IS ALL ABOUT USING THE EXTERNAL WORLD TO SUSTAIN AND PROJECT ITSELF, ONE WOULD EXPECT THAT THOUGHT WOULD BE ETERNALLY PURSUING MATERIAL OBJECTIVES AND WOULD BE TRAPPED IN A NEVER ENDING CIRCLE. ONE WOULD NOT EXPECT ANY POSITIVE CONTRIBUTION TOWARDS EVOLUTION | ||
The "I" helps indirectly to evolve the mind. It is through the "I" that the mind learns about the futility of pursuing material world objectives and begins to seek permanence. | ||
There is a dimension to the thought process that "I" and its main accessory, KARMA, cannot access or simulate. THIS DIMENSION REPRESENTS THE CAPABILITY OF THE THOUGHT PROCESS TO EVOLVE OUT OF THE KARMIC GRIP, THROUGH SELF REALIZATION. | ||
EACH OF US PERCEIVES THIS WORLD THROUGH OUR THOUGHT PROCESS IN DIFFERENT WAYS, BASED ON OUR DIFFERENT KARMAs. | ||
IN THIS STATE OF DIFFERENTIATING BETWEEN THE SELF AND OTHER OBJECTS AND PEOPLE, THE "I" IS BORN IN THE MIND AND ALL ITS ACTIVITY BEGINS TO REVOLVE AROUND THE "I" (OR THE EGO). | ||
The turning of the observation capability of the thought process on to itself is not possible as long as the "I" is at the core of the Mind. The "I" point of reference will only work on objects external to itself. To observe the self, the point of reference has to be moved external. The senses would not be used to perceive the self. | ||
The best (and probably the only) way to break out of the grip of the "I" is to realize that the perceived objects, people, events, emotions are all meant only to teach the mind about its "own" attributes and that these attributes and qualities are meant to be evolved to higher levels of perception. | ||
The thought process needs conviction that it does have an identity. This conviction is developed by establishing control over the environment including over fellow living beings. Ownership and control establish the existence of the "I" and also is considered as an indicator that the intellect is progressing on the correct path. Some of the means by which the thought process reinforces the existence of the "I" are; | ||
CONTROL THROUGH ACQUISITION POWER THROUGH OWNERSHIP RESPONSIBILITY AND JUSTIFICATION OF PERCEIVED "DUTIES" and "OBLIGATIONS" THROUGH RELATIONSHIP. | ||
Control over the perceived universe through Acquisition, Ownership, and Relationship. This control enables the "I" to manipulate property and people at "will". This control over an environment that is perceived separate from the self, establishes the existence and sustenance of the fictitous identity. This conviction has to be sustained and reinforced through increasing control. | ||
According to the PARAMATHA, evolution of thought occurs when; (1) it learns to recognize the temporary nature of the perceived physical world, (2)recognizes that it is complete in itself and has to only look within the self to find all the answers. (3) Relinquishes the illusionary "I" that it has used to relate to the physical world. | ||
The following are the reasons for this point of view; We try to own things that do not belong to us. We do not consider what we already have as being important. What we already have does not seem to bring us any happiness. We become unhappy when we perceive that someone else has something that we do not have and we expend all our energy and all our time in attempting to acquire that object. The Paramathma clearly states indulging in these types of ownership pursuits ("I" and "MINE") is an absolute waste of time and is not the purpose for which we were created. | ||
This sense of ownership implies that we are different from what we observe. The Paramathma says that we cannot OWN anything even for the short duration that we call our life. This sense of belonging to "Our" family, "my" house, "my" business, "my" country, and so on is a state of mind that takes false pride in developing illusions of attainment that are not long lasting. | ||
The happiness from buying a house, a car does not last for even a few years. We want to move to a bigger house and buy a bigger car, in what is a never ending pursuit of false achievement and pride. | ||
However, the Paramathma is not concerned with physical objects in his teachings. He is concerned about the mental process and the extent to which the ownership concepts of "I" and "MINE" distort our thought process and keep us trapped in a never ending circle of life and death. | ||
This is why he categorically says that using "I" and "MINE" as the root of all our thoughts and actions takes us in the direction opposite to that in which we were meant to go. This will be explored in greater detail in the following pages. | ||
Whatever we learn about the external world, whether as professional lawyers, doctors, engineers, accountants, students, housewives, or any other person, is meant only for the purpose of enabling us to look within ourselves and enable our thouht process to establish connection with our innermost self which is the Paramathma. | ||
Essentially, this means that we transfer ownership of our thought process from an imaginary identity (the "I"), to the real self, which is the Paramathma. | ||
In order to accomplish this enormous task, a lot of knowledge about the self has to be accumulated, life has to be approached with the right attitude and a spiritual outlook has to be developed. All this has to be integrated into our everyday lives. Bhakthi and Love for Easwara should become as subconsciously integrated into us as much as our five senses are. | ||
The Paramathma provides a great deal of information and guidance on the mental steps that need to be taken to ascend the evolutionary ladder. |
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Krishna Unlimited
United States
suresh