Promoting Balance of Mind

Promoting Balance of Mind
From Essays for Self-Improvement

by Sri Swami Jyotirmayananda

A BALANCED MIND is the prerequisite for the development of spiritual knowledge. When distractions of the mind are stilled, the light of intellect continues to burn steadily. It transforms into the intuitive light, dispelling the darkness of ignorance and revealing the Self.

But how, in the face of the diverse conditions of pleasure and pain, gain and loss, heat and cold, etc., is it possible for an aspirant to maintain a balanced mind and attain Self-realization?

To this end, one must develop a keen insight into Yogic psychology. Painful conditions develop as a result of past negative karmas (actions). When these negative karmas from the past begin to fructify, the mind becomes tinged with rajas (externalization). Then, despite one’s best efforts, it is difficult to control the feverish agitation of the mind. In the absence of spiritual knowledge, a person becomes identified with that agitated state and believes a certain negative situation to be the cause of his suffering. He does not have the insight that the Self, his Reality, is unaffected by pleasure and pain, and is the silent Witness of both positive and negative states of mind.

Due to his inability to look at the mind with detachment, the following developments occur: There arises raga (attachment) toward pleasant conditions and dwesha (hatred) toward unpleasant conditions. Having encountered a painful development, one torments the mind with various negative thoughts, which in turn attract more negative thoughts from the Akashic (etheric) plane. The rajasic (externalized) state of mind, which formed the basis of the fructification of the painful karma in the first place, now further degenerates into a tamasic (dull) state, leading to unnecessary regrets, sorrows, griefs, and torments.

The distracted mind further exaggerates the operations of the past negative karma. What might have been a gentle slap now becomes a violent whiplash. What might have been a gust of wind now becomes a raging storm.

The same process applies to the fructifica­tion of good karma, through which the mind becomes satwic (pure), bringing harmony and cheerfulness. However, due to ignorance, one then develops an attachment to this state. He then depends on the objects of the world because he thinks he acquired this happiness from them. These forces of attachment and desire bring about a tamasic condition in the mind, which then express as trishna or spriha (craving). Instead of bringing mental peace, experiencing the pleasant develop­ment can lead to increased imbalance and stress.

Where there is attachment, there is fear. Objects are transient and beyond one’s control. When fac­ing situations in which one’s dearly loved objects are so insecure and all one’s wits are of no avail in securing them, one develops fear: How am I to live without this object or person to whom I am so attached?

In truth, happiness does not proceed from any object or person, so it is impossible to find fulfill­ment through a life dependent on them. Happiness proceeds from the Self, and it is by discovering this through intuitive realization that one becomes fully satisfied. It is one’s inner urge to discover the Love of the Self that refracts into his illusory love for objects and people of this world.

The famous Upanishadic statement makes this point very clear: “Yo Vai Bhuma Tat Sukham, Nalpe Sukham Asti” – “In that which is infinite

alone lies Bliss; there is no Bliss (or happiness) in the finite objects of the world.” Another Upa­nishadic statement, “Atmanastu Kamaya Sarvam Priyam Bhavati” – “All becomes dear for the sake of Self,” emphasizes the fact that all loving states of mind arising out of raga (attachment) are faulty and defective. In the presence of these illusions, it is impossible for a person to develop a balanced mind.

However, if an aspirant were to turn his mind to God and develop devotion to Him, his loving sen­timents would be led to their sublime fulfillment. Love of God, surrender to God, and performing actions in the spirit of dedication to God are all powerful aids to remove the causes that distract the mind. When the need for love is deeply fulfilled, the mind will not run after the objects of the world.

With an increased awareness of the Divine Presence, an aspirant does not allow himself to be agitated by the changing conditions of pleasure and pain. It is enough to bear a painful condition caused by previous karmas; there is no need to exaggerate the suffering. And still, more importantly, there is no need to sow the seeds of future suffering due to an artless confrontation of the present situation. The vision of Divine Love enables one to keep his mind balanced in pleasure and pain, gain and loss, and praise and censure.

A devotee does not have to worry about guarding his possessions against the various causes that could destroy them, nor about the necessities that he must acquire in the future. Though he continues his self-effort towards the practical values of life, he does not allow his mind to worry and grieve over things that are designed and sustained by the Cosmic Will of God. Freed from constant concern about objects, unagitated during adverse conditions, not elated during prosperous circumstances, balanced in gain and loss, all the while maintaining a spirit of increasing surrender to God, a Yogi allows the light of reason to burn steadily, even in the midst of the winds of worldly developments.

Instead of generating impressions of distrac­tion and pain, he continues to generate positive impressions of joy, harmony, divine love, and inward expansion. These impressions destroy the negative impressions in his unconscious and thus bring about a complete transformation in his personality.

Aided by a steady intellect, a Yogi ascends the ladder of meditation and samadhi. He attains union with the Divine Self. Endowed with intuitional knowledge, he discovers his identity with the Self and beholds the world as an expression of his own Self. What could he desire? What should he be afraid of? He has nothing to lose, nothing to gain.

Though operating through his limited per­sonality and abiding by the fructifications of his past karmas, a Sage remains a detached witness to the revolving wheel of his mind. He does not allow his mind to degenerate into tamasic illu­sions and cravings.

An aspirant must, therefore, keep this ideal in view and practice balance of mind by gain­ing a deep insight into his essential nature as the Divine Self.

“International Yoga Guide” Vol. 56, N0. 9, May 2019

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