THE MIND: ITS MYSTERIES AND CONTROL - 27. SILENCE & INTROSPECTION - Sri Swami Sivananda - The Mind: Its Mysteies & Control - HQ Full Book.

Silence – Its Practice and Benefits  
Miscellaneous talking is a deeply ingrained habit that can have detrimental effects on spiritual progress. Engaging in unnecessary conversation distracts the mind, fosters an outgoing nature, and keeps one far removed from spiritual pursuits. Practising a vow of silence, even once a week, can have profound benefits. The energy spent in speaking is immense, and when conserved, it can be redirected toward spiritual growth and inner peace.  
The organ of speech holds a unique power in its ability to externalize thoughts. Speech is metaphorically described as the “foot” of the mind, acting as a means through which the mind interacts with external objects and experiences. By controlling speech and observing silence, we essentially cut off one of the mind’s major outlets. This control brings about peace and fosters spiritual energy. Observing silence allows for the transformation of speech energy into spiritual energy, enhancing one’s willpower and decreasing unnecessary intentions.  
Spiritual aspirants are encouraged to observe silence for a few hours daily. Before speaking, one should carefully consider the impact of their words, weighing their potential effects on the emotions of others. This mindful speech is regarded as an austerity that purifies and strengthens the mind. Silence practiced consistently for a couple of years can bring about remarkable mental clarity and tranquility.  
Arguments and debates are another source of mental agitation and energy wastage. People have deeply ingrained views and beliefs, which are often challenging to alter. Hence, avoiding unnecessary arguments is essential for maintaining mental peace. During the early stages of spiritual practice, when one’s thoughts are still maturing, it is wise to refrain from debates and instead focus on internal development.  
Aspirants are also advised to avoid exaggeration, as it is a subtle form of falsehood. Words should be measured and precise, reflecting a mind rooted in truth and clarity. Silence not only curbs the tendency to exaggerate but also prevents the misunderstandings and ill feelings that often arise from social interactions. Words can be as sharp as swords, injuring others’ emotions. By observing silence and limiting social interaction, one can avoid the negative effects of verbal communication and cultivate an atmosphere of inner peace.  
When undertaking a vow of silence, it is important to adopt a calm and natural approach. Avoid repeatedly affirming to yourself, “I will not talk,” as this can create unnecessary mental tension. Instead, resolve once and move forward with other activities. In the beginning, the mind may resist this practice, with waves of thoughts attempting to break the silence. These are mere distractions and should be firmly ignored. Concentrating on God or the Supreme Cosmic Spirit can help the mind stay occupied and at peace. Over time, the desire for talk and company diminishes, and profound tranquility ensues.      

Silence of the Mind  
While silence of speech is a valuable practice, silence of the mind is far superior. True silence arises naturally and effortlessly when one lives in truth. Forced silence, though useful initially, is merely a struggle with the mind. When silence comes naturally, it brings absolute peace and mental clarity.   The ultimate goal is to achieve mental silence and “mental nudity,” which signifies a state of pure awareness, free from distractions and coverings of thought. This form of silence is achieved through deep absorption in Brahman, the Supreme Cosmic Spirit, leading to liberation and inner harmony.      

Introspection – What It Is and What It Does  
The human mind, by its very nature, is outward-focused, constantly engaging with the external world. This tendency, influenced by Maya (illusion), prevents one from recognizing the true self within. From childhood, individuals are conditioned to focus on external objects and experiences, losing the ability to introspect and understand their inner workings. Introspection involves reversing this outward focus and directing the mind inward to study and analyze its own nature.   True introspection requires a pure and subtle intellect, which can be developed through philosophical study, association with wise and saintly individuals, sensory control, and pure food. Through introspection, the mind becomes aware of its defects and weaknesses. This self-awareness is the first step toward spiritual growth.      

How to Practice Introspection  
Introspection is a practice where the mind observes itself. A portion of the mind, often referred to as the higher mind, studies the activities of the lower mind. This process of self-observation is akin to watching the work of another person. To introspect effectively, one must detach from the mind and act as a silent witness. By observing thoughts and emotions without identifying with them, one can recognize their flaws and work toward their removal.   To begin this practice, find a quiet room and dedicate at least fifteen minutes in the morning and evening to introspection. Close your eyes and observe your mind’s activities. Identify whether it is thinking, planning, feeling, knowing, or willing. This practice requires a subtle and inward-focused mind, which can be cultivated through chanting the holy names of God and studying spiritual texts.   Once you identify your mind’s defects, resolve to remove them through appropriate spiritual practices. This process requires consistency, patience, and vigilance. Maintain a spiritual diary to track your progress, noting whether the mind is becoming more focused or distracted. If distractions persist, identify their causes and address them through suitable methods. Combine yogic techniques and self-inquiry to strengthen your practice.   

The Importance of Self-Analysis, Self-Reliance, and Self-Determination  
Introspection involves three essential components:  

1. **Self-Analysis:** Analyze your mind’s tendencies and identify whether purity, restlessness, or inertia predominates. Assess how long the mind can remain focused on a single object or idea, and work toward extending this duration.
2. **Self-Reliance:** Recognize that you are your own redeemer. While books and spiritual teachers can guide you, liberation ultimately depends on your efforts. 
3. **Self-Determination:** Develop a firm resolve to realize God or the Supreme Cosmic Spirit. This strong determination fuels consistent effort and accelerates spiritual progress.      

The Danger of a Worldly Routine  
Worldly individuals rarely take the time to reflect on life’s deeper mysteries. Their minds are preoccupied with mundane concerns such as bodily needs, family, and work. This repetitive cycle consumes their mental energy, leaving little room for spiritual growth. Breaking free from this routine requires deliberate introspection and the cultivation of inward-focused thought waves.   Only through deep reflection can one transform worldly tendencies and establish the idea of Brahman as a permanent fixture in the mind. This transformation is the key to lasting peace and spiritual fulfillment.     

Silence and introspection are powerful tools for spiritual growth. Silence conserves energy, sharpens the mind, and fosters inner peace, while introspection helps identify and remove mental defects. Together, they create a foundation for self-realization and liberation. By practicing silence, observing the mind, and dedicating oneself to self-analysis, self-reliance, and self-determination, one can transcend worldly distractions and achieve the ultimate goal of union with the Supreme Cosmic Spirit.  

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Senses, A Prolongation of the Mind
The senses are not independent entities but extensions of the mind itself. They are objectified desires that manifest through the body. For instance, the will to see becomes the eyes, and the will to hear becomes the ears. These senses exist in two states: static and dynamic. In their static state, they remain passive, while in their dynamic state, they become active when desires stimulate them. Satisfaction quiets the senses back into their static state.   Mind and senses are intrinsically linked. The senses are like tributaries that feed the mind, just as rivers sustain the sea. Without the senses, the mind cannot operate, as the senses are manifestations of the mind in the physical realm. When the senses are controlled, the mind, which is a mass of sensory impressions, is also brought under control. Thus, the mind and senses act as one, with the mind being the superior force that governs the senses.       

The Mind as the Common Sensory
The mind functions as a collective sensory organ, encompassing the capabilities of all five senses. Unlike individual senses, which are limited in their functions, the mind can perceive sight, sound, smell, taste, and touch directly through yogic practices such as clairvoyance and clairaudience. This demonstrates the mind’s overarching control and integration of sensory experiences, challenging conventional Western psychological theories of perception.   While the senses are tools of perception, the mind is the substratum where these sensory experiences are processed. If the mind is disengaged, the senses lose their effectiveness. This is evident when someone absorbed in reading fails to notice external sounds or movements. Similarly, during sleep, even though the eyes remain open, they do not see because the mind is inactive.       

Sister Senses
Swami Sivananda elaborates on the relationships between senses, referring to them as “sister senses” because they arise from the same subtle elements but serve distinct functions:  

• **Nose and Anus**: Both derive from the Earth Subtle Element. The nose originates from its pure part, while the anus comes from the restless part. These are the least troublesome senses.
• **Tongue and Genitals**: These arise from the Water Subtle Element. The tongue stems from its pure portion, and the genitals from the restless portion. They influence each other, as eating strengthens reproductive tendencies.
• **Eyes and Feet**: Linked to the Fire Subtle Element, the eyes arise from the pure portion, while the feet come from the restless part. The feet support the eyes’ desires for exploration.
• **Skin and Hands**: Emerging from the Air Subtle Element, the skin is the pure manifestation, and the hands represent the restless portion. These senses work in harmony to fulfill tactile desires.
• **Speech and Ear**: Both are products of the Ether Subtle Element, with the ear being the pure part and speech the restless part. They assist each other in their functions.       

Tongue, The Most Difficult To Control
Among the senses, the tongue is one of the most challenging to master, even more so than the reproductive organs. This is because the desire for food begins at birth and continues throughout life, whereas sexual desire manifests later and is limited to specific periods. Control over the tongue is crucial because it influences other senses and desires.   The organ of sight complements the tongue’s function. Visual stimuli, such as the sight of delicious food, activate the mind and enhance appetite. This interplay underscores the power of the tongue and its impact on sensory experiences.       

The Objective of Spiritual Practice
The primary aim of spiritual practice is to internalize the mind by withdrawing it from external distractions. The eyes, ears, and tongue are the main culprits in externalizing the mind, making it restless and worldly. By shutting these senses—such as closing the eyes and plugging the ears—the mind’s connection to the external world is severed, fostering inner tranquility.   Spiritual aspirants must discipline the mind to focus inward through introspection. This is achieved by controlling these three key senses, thereby conserving mental energy and promoting concentration. Mastery over the senses leads to the realization of the truth within oneself.       

The Warrior Within
True spiritual warriors wage an internal battle against the senses and the mind’s restlessness. They use discrimination and willpower as their weapons and cultivate purity to overcome mental distractions. The internal battlefield demands vigilance and a strong desire for liberation. Victory in this battle leads to self-mastery and spiritual freedom.       

Six Methods to Control the Senses
Swami Sivananda prescribes six methods for controlling the senses:  

1. **Self-Inquiry**: The most effective way to control the senses is through introspection and understanding the root of desires.
2. **Will-Force**: Strengthening the will to resist sensory temptations. 
3. **Breath Control (Pranayama)**: Regulating the breath to calm the mind and senses. 
4. **Restraint**: Practicing self-discipline to curb sensory indulgence. 
5. **Abstention**: Avoiding situations and objects that provoke sensory desires. 
6. **Dispassion and Renunciation**: Cultivating detachment from sensory pleasures.   While restraint blunts the senses, perfect control requires self-inquiry and mastery of the mind.       

The Withdrawal of the Senses
Withdrawal of the senses, or *Pratyahara*, involves detaching the mind from sensory objects. This process, also known as abstraction, helps the senses merge back into the mind. By consciously practicing sense withdrawal, spiritual aspirants can redirect mental energy inward, laying the foundation for concentration and meditation. Mastery over *Pratyahara* requires years of persistent effort, supported by dispassion and self-discipline.       

The Control of Thought
Control over the senses is rooted in the control of thoughts. Just as reins control a horse’s direction, the mind’s reins must be held firmly to guide the senses. By mastering thoughts, one gains control over both the mind and the senses, paving the way for infinite bliss and liberation.       

Remembering the True Self
Swami Sivananda emphasizes the importance of remembering the mind’s true nature as a manifestation of the divine. The senses and their objects are temporary distractions that lead to misery and bondage. By concentrating on the divine essence of *Brahman* through meditation and inquiry, the mind can transcend its limitations and realize its original, blissful nature. This realization frees one from the cycle of birth and death, uniting the individual soul with the supreme cosmic spirit.  

In conclusion, the control of the senses is a vital aspect of spiritual practice. It requires persistent effort, self-discipline, and a deep understanding of the mind’s connection to the senses. By mastering the senses, one can achieve inner peace, self-realization, and liberation from the illusions of the material world.  

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THE MIND: ITS MYSTERIES AND CONTROL - 25. DISPASSION & RENUNCIATION - Sri Swami Sivananda - The Mind: Its Mysteries and Control - HQ Full Book.

Chapter 25 of Swami Sivananda's The Mind: Its Mysteries and Control delves deeply into the transformative power of dispassion (Vairagya) and renunciation (Tyaga), which are essential for attaining spiritual liberation. These concepts are cornerstones of Vedantic philosophy and provide a roadmap to overcoming attachments and transcending the limitations of the mind. Through a series of profound insights, Swami Sivananda explains the true essence of dispassion, how it arises, the enemies that hinder it, and how it leads to liberation.
Understanding Vairagya (Dispassion)
Dispassion is not merely abstaining from pleasures or material indulgences; it is the inner renunciation of attachment to these pleasures. Swami Sivananda illustrates this concept with the example of a person addicted to tea. True dispassion is not just giving up tea physically but also renouncing the attachment and craving for it mentally. In the Yoga Vasishtha, a comprehensive description of dispassion is provided through the example of Lord Rama. Rama, despite being surrounded by worldly pleasures such as wealth, palatable food, soft beds, and the affection of his family, found no joy in them. Instead, these worldly attachments caused him pain, illustrating the mental state of true dispassion. Dispassion is closely tied to celibacy. In its purest form, it demands control over thoughts, words, and actions to remain untainted by sensual pleasures or desires.
Types of Dispassion
Swami Sivananda distinguishes two types of dispassion:

1. Dispassion born of suffering or misery
   This form of dispassion arises when a person faces significant challenges or pain. However, it is often fleeting. Once the circumstances improve, the attachment to sense-objects and pleasures resurfaces with even greater force, pulling the individual back into worldly bondage.
2. Dispassion born of discrimination
   This form of dispassion is rooted in the realization of the impermanence and illusory nature of worldly pleasures. It arises from a deep understanding of the difference between the real (the eternal Brahman) and the unreal (the transient material world). Such dispassion leads to lasting spiritual progress, as it is based on inner wisdom rather than external circumstances.

How Dispassion Arises
The realization that all worldly experiences are fleeting and perishable ignites dispassion in the seeker’s heart. This understanding leads to a natural withdrawal from attachments. For example:

• A person who truly understands that wealth and luxury are transient will not be attracted to a life of opulence.
• Similarly, a person who recognizes the pain inherent in indulgence will naturally turn away from desires and sensual pleasures.

This inner transformation occurs when the mind is guided by discrimination. When the seeker realizes that the finite cannot satisfy the infinite yearning within, the journey toward spiritual freedom begins.
The Role of Dispassion in Spiritual Practice
Dispassion is a prerequisite for meaningful spiritual practice. Without dispassion, meditation, self-inquiry, and other yogic disciplines fail to bear fruit. Swami Sivananda emphasizes that spiritual practices conducted without dispassion are like planting seeds in barren soil—they yield no results. Dispassion opens the door to:

1. Divine wisdom
2. Aspiration for higher truths
3. Detachment from worldly distractions
4. Concentration and meditation
5. Self-realization and liberation

Just as a bee carefully extricates itself from sticky honey before flying away, the seeker must detach from worldly attractions through dispassion to soar toward the Supreme Cosmic Spirit.
The Enemies of Dispassion
Several mental tendencies obstruct the development of dispassion, and Swami Sivananda provides practical insights to overcome them:
1. Attachment through affection Affection, rooted in ego and attachment, is a significant obstacle. For example, people grieve deeply over the loss of their loved ones but remain indifferent to the suffering of strangers. This selective attachment binds the soul to worldly sorrow. To overcome it, one must recognize the impermanent and illusory nature of relationships and view all beings with equanimity.
2. Hope and anticipation Hope for future pleasures sustains worldly desires and stands in opposition to dispassion. A true seeker must transcend hope to cultivate inner contentment and freedom.

Developing Dispassion
Swami Sivananda outlines practical methods to cultivate dispassion:

• Reflect on the transient and painful nature of worldly life. Contemplate the inevitable struggles of existence, such as hunger, thirst, old age, disease, and death. This meditation acts as a “nim-paste” to wean the mind from sensual attachments.
• Constantly repeat the teachings of sacred texts like the Bhagavad Gita, which highlight the suffering inherent in birth, old age, and death.
• Practice detachment from sense-objects by considering them as fire or poison.
• Renounce desires and egoism to achieve liberation.

Through these practices, the mind gradually withdraws from sense-objects and moves toward the eternal truth of Brahman.
Renunciation: The Gateway to Liberation
True renunciation is the renunciation of desires, ego, and attachments—not merely external possessions or relationships. Swami Sivananda emphasizes that liberation does not require abandoning the world physically but transforming one’s inner attitude. Renunciation has two critical dimensions:

1. Mental renunciation
   A person who renounces egoism and passion is a true renunciant, even if they live amidst worldly responsibilities. Renunciation is a state of mind, not a lifestyle choice.
2. Freedom from pride in renunciation
   Even the pride of having renounced worldly attachments must be eradicated. The subtle ego that says, “I am a renunciant,” is an obstacle to true liberation.

True Renunciation and the Illusion of Maya
Maya (illusion) is sustained by the imagination of the mind. Renunciation dissolves Maya by breaking the chains of ego and desires. Swami Sivananda warns that Maya is cunning and deceptive but powerless before a soul armed with dispassion and self-inquiry. Renunciation is not about rejecting the world but about transcending attachment to it. A person who sees the oneness of all in Brahman is free from the duality of “I” and “mine.”
Practical Insights from Swami Sivananda

1. Renunciation is not limited to monks or ascetics. Even a householder can achieve true renunciation by cultivating dispassion and detachment in the heart.
2. Physical austerities, such as shaving the head or wearing simple robes, are meaningless without inner renunciation. “Shave the mind,” Swami Sivananda says, by removing ego, passions, and delusions.
3. Reflect daily on the fleeting nature of worldly life to deepen dispassion.

Swami Sivananda’s teachings in Chapter 25 provide a profound guide to overcoming attachments and embracing the path of dispassion and renunciation. By recognizing the impermanence of worldly pleasures and cultivating inner detachment, seekers can transcend the limitations of the mind and realize their true nature as Brahman, the Supreme Cosmic Spirit. Dispassion and renunciation are not about withdrawing from the world but transforming one’s relationship with it. When practiced sincerely, these virtues lead to the ultimate goal of liberation and eternal bliss.  

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THE MIND: ITS MYSTERIES AND CONTROL - 24. VIVEKA DISCRIMINATION - Sri Swami Sivananda - The Mind: Its Mysteries and Control - HQ Full Book.

What Is VIVEKA (Discrimination)?
VIVEKA, or discrimination, is the essential power of discerning the eternal from the transient, the real from the unreal. It arises when an individual gains awareness of the magnitude of suffering inherent in the relative, impermanent world. This discrimination enables one to recognize the true nature of existence: that Brahman—the Supreme Cosmic Spirit—is the ultimate reality, while the phenomenal world is an illusion or unreal. The practice of discrimination lays the foundation for spiritual growth and self-realization. When VIVEKA is awakened, a sincere longing to transcend worldly illusions and achieve unity with the Brahman naturally develops. This longing transforms into a persistent awareness of truth, culminating in the aspirant’s ability to constantly affirm, “I am Brahman—Supreme Cosmic Spirit.” Through consistent spiritual practice, the illusion of name, form, and intention dissolves, leading to the realization of Brahman. This step-by-step progression—discrimination, faith, aspiration, remembrance of truth, assertion of one's divine nature, and final realization—constitutes the essence of Vedantic spiritual practice.
Aids to VIVEKA (Discrimination)
The awakening of VIVEKA does not happen in isolation. It is cultivated through key aids that elevate the aspirant’s spiritual consciousness:

1. Association with the Wise and Saintly:
   Discrimination is sparked by being in the company of sages, yogis, and spiritually advanced individuals. The wisdom and purity emanating from these holy beings create an atmosphere conducive to spiritual growth.
2. Hearing of Revelations:
   Listening to sacred scriptures and teachings of enlightened beings awakens the dormant power of discrimination in the seeker. These teachings provide clarity and guide the mind toward the ultimate truth.
3. Grace of God:
   VIVEKA is also a result of the divine grace that descends upon those who have performed countless virtuous actions in their past lives. Such souls are blessed with the opportunity to meet great saints and immerse themselves in spiritual practices.

Benefits of VIVEKA (Discrimination)
The practice of VIVEKA offers profound spiritual and psychological benefits, dismantling the illusions that bind the mind to worldly suffering.

1. Breaking the Cycle of Habitual Craving:
   The mind is naturally drawn to pleasures once experienced, leading to attachment, craving, and the formation of destructive habits. By cultivating discrimination, one can recognize the fleeting nature of sensory pleasures and halt the mind’s tendency to repeat these cycles.
2. Weakening the Power of the Mind:
   The mind thrives on attachment and identification with the unreal. However, when discrimination arises, the mind begins to withdraw from external attachments and retreats to its original source—the heart, or the seat of the Self.
3. Strengthening the Will:
   As discrimination grows, the mind’s dominance diminishes, and the willpower of the individual becomes stronger. This inner strength empowers the seeker to resist temptations, overcome distractions, and remain focused on the spiritual goal.
4. Liberation from SAMSARA (Cycle of Birth and Death):
   Discrimination acts as a key to unlock the chains of SAMSARA—the endless cycle of life, death, and rebirth. By discerning the real from the unreal, the aspirant transcends worldly illusions and attains liberation.

The Process of Discrimination

1. Understanding the Impermanence of the World:
   The world and its pleasures are transient. By observing the constant change and decay in all phenomena, one begins to lose attachment to external objects.
2. Recognizing the Eternal Truth:
   The eternal nature of Brahman stands in stark contrast to the fleeting nature of the world. Discrimination allows the seeker to focus on this unchanging reality.
3. Sincere Longing for Liberation:
   When the futility of worldly pursuits is realized, a deep yearning for liberation (moksha) arises. This aspiration fuels the seeker’s determination to pursue spiritual practices with unwavering sincerity.
4. Constant Remembrance of Truth:
   The seeker continuously remembers and meditates on the truth, affirming, “I am Brahman—Supreme Cosmic Spirit.” This practice aligns the mind with the divine and helps dissolve the ego.
5. Realization of Brahman:
   With sustained effort, the aspirant ultimately transcends all illusions of name, form, and individuality, merging with the infinite Brahman.

The Role of VIVEKA in Daily Life
Discrimination is not limited to moments of spiritual practice; it must permeate every aspect of life. By applying VIVEKA to daily decisions, one can navigate challenges with clarity and detachment. Here are some practical examples:

• In Relationships: Recognize that true love and connection arise from the divine essence within individuals, not from their physical forms or external qualities. This perspective fosters deeper, more meaningful relationships.
• In Work and Success: Understand that achievements and failures are temporary and do not define your true nature. This realization helps maintain equanimity and reduces stress.
• In Pleasure and Pain: Discrimination helps recognize that both pleasure and pain are transient experiences of the mind. By remaining detached, one can maintain inner peace regardless of external circumstances.

Overcoming Challenges to VIVEKA
While VIVEKA offers immense benefits, its practice can be challenging due to the mind’s deeply ingrained habits and tendencies. Common obstacles include:

1. Attachment to Sensory Pleasures:
   The mind is naturally attracted to sensory objects, creating a false sense of fulfillment. To overcome this, the seeker must cultivate inner contentment through meditation and self-discipline.
2. Influence of Maya (Illusion):
   Maya creates a veil of ignorance, making the unreal appear real. Regular study of scriptures and guidance from a spiritual teacher help dispel this illusion.
3. Restlessness of the Mind:
   The mind’s restless nature can make it difficult to focus on the real. Practices such as pranayama (breath control), meditation, and mantra repetition help calm the mind and sharpen discrimination.

The Ultimate Goal of VIVEKA
The ultimate goal of discrimination is to transcend duality and realize one’s unity with Brahman. As the mind detaches from the unreal, it becomes free from suffering and illusion. The seeker attains Jnana (Knowledge) and experiences eternal peace, bliss, and liberation. In this state, the individual no longer identifies with the body or mind but rests in the eternal Self, witnessing the play of the world with equanimity and joy. This realization marks the culmination of the journey of discrimination and the beginning of true freedom.
Chapter 24 of The Mind: Its Mysteries and Control by Sri Swami Sivananda reveals the transformative power of VIVEKA (discrimination). By discerning the real from the unreal, the eternal from the transient, seekers can overcome attachment, ignorance, and suffering. This practice is the foundation of spiritual liberation, enabling individuals to transcend the illusions of the world and realize their divine nature as Brahman—Supreme Cosmic Spirit. Through association with the wise, self-discipline, and persistent spiritual effort, VIVEKA becomes a guiding light, illuminating the path to self-realization and eternal bliss. As Swami Sivananda beautifully teaches, the practice of discrimination is not merely a tool for spiritual progress but the very essence of freedom and liberation.  

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THE MIND: ITS MYSTERIES AND CONTROL - 23. PLEASURE & PAIN - Sri Swami Sivananda - The Mind: Its Mysteries and Control - HQ Full Book.

In Chapter 23 of The Mind: Its Mysteries and Control, Sri Swami Sivananda delves deeply into the nature of pleasure and pain, illustrating their intricate connection to the mind. With profound insight and a lucid narrative, he dissects the origins, implications, and ultimate transcendence of these two seemingly opposing forces. This chapter is not merely a philosophical exploration but also a practical guide for aspirants seeking liberation from the bondage of duality.
Pleasure and Pain: Pertain to the Mind
Swami Sivananda begins by asserting that pleasure and pain are effects of virtue and vice, and they exist solely within the mind. It is the mind that brings these emotions upon itself through its attachments to external objects. The mind contracts in pain and expands in pleasure, reflecting its volatile nature. The ego, which identifies itself with the body and the external world, creates this duality, while the vital force (prana) drives actions. Yet, if actions are performed selflessly, with detachment and a stainless mind, the body remains unaffected by the fruits of these actions. Through this explanation, Sivananda emphasizes that the external world is merely a stage of vibrations and phenomena. Objects in themselves are neutral, holding neither pleasure nor pain. These emotions are projections of the mind, born out of its tendencies and attitudes. He attributes the illusion of pleasure and pain to maya (illusion), which has its seat firmly in the mind's imagination.
The Role of Ignorance in Pain
According to Swami Sivananda, pain arises from ignorance—the identification of the self with the body and mind. This identification fuels attachment and pride, which are the root causes of suffering. He offers practical observations, noting that pain is not experienced during sleep, demonstrating that the mind must be connected to the body for pain to manifest. The intensity of pain, he explains, is directly linked to the mind's attachment to objects or circumstances. For instance, a luxurious person may find a trivial discomfort intolerable, while someone immersed in their passion may remain oblivious even to bodily harm. This insight reveals the subjective nature of pain, driven more by mental predispositions than external realities.
The Mind’s Search for Pleasure
Swami Sivananda articulates a profound truth: the mind's pursuit of pleasure is rooted in its origin from the eternal bliss (ananda) of the Brahman, the Supreme Cosmic Spirit. All worldly pleasures are mere shadows of this infinite bliss. The love for external objects stems from the mind's innate yearning to reconnect with its true nature. The ultimate clue to this lies in the fact that we love ourselves the most—a reflection of the Atman, the Self, which is inherently blissful. However, he warns that pleasure derived from external objects is fleeting and deceptive. Such pleasures are born from desires, which agitate the mind, driving it to seek fulfillment. When the desire is momentarily satisfied, the mind experiences a temporary cessation of agitation, mistaking this for joy. True and lasting happiness, Sivananda asserts, comes only when the mind rests in the Atman.
The Illusory Nature of Sense Pleasure
Sivananda offers a striking analysis of the illusory nature of sense pleasures. Beauty and ugliness, pleasure and pain, he explains, are merely mental constructs. They exist as projections of the mind and vary widely depending on individual perception and cultural conditioning. For example, what one person finds beautiful may appear unattractive to another. He challenges the aspirant to recognize that worldly pleasures, being transient, are a mirage. Objects of pleasure are often accompanied by their counterparts of pain, as “the delights that are contact-born are verily wombs of pain.” Wealth, relationships, and physical enjoyment all carry inherent suffering, stemming from attachment and the effort required to maintain them. Sivananda’s practical wisdom shines as he urges readers to see beyond the deceptive allure of worldly pleasures and direct their focus inward toward the Atman, where true and eternal bliss resides.
Pleasure from Thought Dissolution
One of the key teachings of this chapter is the concept that pleasure arises not from external objects but from the dissolution of thought waves. When the mind is agitated by desire, it becomes restless, scheming and planning to achieve its goal. Upon fulfilling the desire, the cessation of the mental disturbance brings a temporary experience of peace and bliss. This, however, is mistaken as coming from the object. In truth, the bliss is an emanation of the Atman within, revealed momentarily when the mind returns to its natural, undisturbed state. Sivananda urges seekers to understand this truth, dispelling the illusion that happiness resides in external objects. This recognition is a crucial step toward liberation from the endless cycle of desire and dissatisfaction.
Real Happiness Lies Within
The chapter’s most profound message is the affirmation that true happiness lies within the Self. Sivananda poetically critiques the worldly pursuit of happiness, likening it to a futile search for water in a mirage. External pleasures, such as wealth, fame, and relationships, are ultimately hollow and impermanent. They fail to provide the lasting satisfaction that only the Atman can offer. By withdrawing the senses from external objects and quieting the mind, one can experience the infinite bliss of the Self. This process involves annihilating desires, calming the thought waves, and concentrating the mind. When the mind is stilled, the aspirant realizes that happiness is not something to be sought—it is the very essence of the Self.
Attachment and the Nature of the Mind
Sivananda highlights the mind’s role as the root of attachment. It is the mind’s restless nature that drives it to seek enjoyment through external objects. While attraction is natural, attachment arises only when the mind identifies with and clings to these objects. This attachment perpetuates the illusion of pleasure, leading to bondage. To overcome this, Sivananda advises detachment and redirection of the mind’s attention toward higher, spiritual pursuits. By cultivating a love for the eternal Brahman and renouncing worldly attachments, the aspirant can transcend duality and experience the unchanging bliss of the Self.
The Golden Mean
The chapter concludes with practical advice on maintaining a balanced mind. Sivananda warns against extremes, whether of joy or sorrow, as they disturb mental equanimity. By cultivating moderation and cheerfulness, one can navigate life’s challenges with serenity. A cheerful and calm mind is essential for spiritual practice, as it creates the conditions for deeper concentration and meditation. He encourages aspirants to study spiritual texts, associate with wise individuals, and engage in practices such as mantra repetition and meditation. These disciplines help the mind merge into the infinite bliss of the Brahman, culminating in liberation.
In Pleasure and Pain, Sri Swami Sivananda presents a masterful exposition of the mind’s entanglement with duality. He reveals that pleasure and pain are not intrinsic to external objects but are creations of the mind, driven by ignorance and attachment. True happiness, he teaches, lies within the Self, accessible through detachment, self-discipline, and meditation. By transcending the illusions of the mind, the seeker can merge with the infinite bliss of the Brahman and attain eternal peace. This chapter serves as both a profound philosophical treatise and a practical guide for aspirants on the path to self-realization.  

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THE MIND: ITS MYSTERIES AND CONTROL - 22. ATTRACTION & REPULSION - RAGA & DVESHA - Sri Swami Sivananda - The Mind: Its Mysteries and Control - HQ Full Book.

Swami Sivananda's teachings in Chapter 22 of *The Mind: Its Mysteries and Control* delve deeply into the dual forces of **Raga (Attraction)** and **Dvesha (Repulsion)**, which he identifies as fundamental currents of the mind. These two opposing tendencies, along with indifference, are pivotal thought waves that bind human beings to the relentless cycle of Samsara—the wheel of birth, death, and rebirth. Swami Sivananda expounds on their origin, nature, effects, and methods to transcend their influence to attain peace, freedom, and self-realization. 

Attraction and Repulsion: The Cause of Bondage  
The mind, according to Swami Sivananda, is trapped by the twin forces of attraction and repulsion, which he describes as "the essential nature of bondage." These forces are not characteristics of the spirit but are deeply rooted in the nature of the mind. All emotions stem from these dual currents, which perpetuate cycles of pleasure and pain, happiness and sorrow. Attraction (Raga) towards what one desires and repulsion (Dvesha) from what one dislikes are responsible for the highs and lows of human experience.   The Bhagavad Gita aptly summarizes this concept, stating: “But the disciplined (lower) self, moving among sense-objects with senses free from attraction and repulsion and mastered by the Higher Self, goeth to peace.”   When these tendencies are eradicated from the mind, an individual can achieve a state where happiness and sorrow no longer affect them.

Selfish Love and Divine Love  
Swami Sivananda distinguishes between two kinds of love: selfish, physical love and divine, unselfish love. The former is rooted in attachment and dependence, causing bondage and suffering. In contrast, divine love is free from attachment and arises from a sense of oneness with all beings.   Physical love, born out of selfishness, creates "slave mentality" and weakens the will. It is transient and fraught with pain. Swami Sivananda advises cutting the ties of attachment with the sword of non-attachment to cultivate true divine love—a love that reflects the eternal and unchanging nature of the self.   This love arises when one sees the divine in others, recognizing them as an extension of oneself. A Vedantic aspirant or a true devotee is capable of this unselfish love. Attachment, Swami Sivananda warns, is as painful as repulsion, as both are bound to create suffering. For instance, attachment to a loved one can lead to immense sorrow when separated from them. Similarly, pleasure derived from material objects fosters attachment, which, in turn, causes pain when the object is unavailable.  

The Hidden Tormentors: Fear and Anger  
Fear and anger are subtle companions of attraction. When an individual is attached to something, fear of losing it arises. For example, attachment to wealth creates a fear of poverty, while attachment to loved ones creates a fear of separation or death. Anger, on the other hand, manifests when desires are thwarted or attachments are threatened.   Swami Sivananda explains that these emotions constantly agitate the mind, making peace and freedom unattainable. To overcome this cycle, one must root out attachment and repulsion, as they are the seeds from which fear, anger, and other negative emotions grow.

The Different States of Attraction and Repulsion  
Attraction and repulsion exist in four distinct states:
1. **Burnt Up:** In fully developed yogis, these tendencies are eradicated through advanced meditative absorption. They are like burnt seeds that can no longer sprout.
2. **Attenuated or Thinned Out:** In yogis who are still practicing, these tendencies exist in a weakened form and are under control.
3. **Concealed:** In worldly individuals, these tendencies are dormant but surface under specific conditions.
4. **Fully Expanded:** In the unenlightened, these tendencies are active and drive thoughts, emotions, and actions.   For the spiritually advanced, attraction and repulsion lose their grip on the mind. In contrast, worldly individuals are tossed between these two currents, leading to suffering and instability.  

The Root Causes of Attraction and Repulsion  
Swami Sivananda identifies several underlying causes for these mental tendencies:  
1. **Favorable and Unfavorable Knowledge:** People are attracted to what they perceive as favorable and repelled by what they deem unfavorable. When this dualistic perception ceases, attraction and repulsion also dissolve.
2. **Pride and Ego:** The sense of "I" and "mine" creates attachments to people and objects. For instance, identifying oneself as a husband creates attachment to one's wife. By eliminating pride and ego, one can transcend these dualities.   Even hatred and fear can bind the mind to a higher ideal, as exemplified by Ravana's intense focus on Lord Rama and Kamsa's obsessive thoughts about Krishna. Though negative, their minds were constantly fixed on the divine, illustrating how the mind can remain tethered to higher ideals, even through negative emotions.

Attraction and Repulsion as Real Action  
Attraction and repulsion set the mind into motion, forming the basis of all actions. External actions are merely manifestations of internal mental vibrations triggered by these tendencies. Desire acts as the motivating force behind these vibrations, coexisting with emotions and impulses.   Swami Sivananda outlines the chain of bondage as follows: - Ignorance leads to non-discrimination. - Non-discrimination gives rise to ego and pride. - Ego and pride generate attraction and repulsion. - These tendencies create actions. - Actions lead to the body. - The body becomes the seat of misery.   To break this chain, one must reverse the process by eliminating ignorance through the realization of Brahman—the Supreme Cosmic Spirit. This realization destroys pride, attraction, and repulsion, ultimately liberating the individual from the cycle of birth and death.  

Absence of Attraction and Repulsion: The Path to Freedom  
A sage or yogi who has conquered attraction and repulsion attains unparalleled freedom and peace. Such a person is not bound by dualities and experiences unbounded joy. Even if a sage exhibits anger, it is fleeting and superficial, disappearing like a mark drawn on water. This subtle distinction can be challenging for worldly individuals to comprehend.   Swami Sivananda emphasizes that freedom from attraction and repulsion is the hallmark of a liberated soul. Such individuals are masters of their minds, free to act without being influenced by external circumstances.

Destruction of Attraction and Repulsion: The Essence of Spiritual Practice  
Swami Sivananda concludes the chapter by highlighting the importance of overcoming these mental tendencies through self-inquiry, meditation, and contemplation of Brahman. By transcending the pairs of opposites, one can achieve eternal bliss and divine glory, merging with the Supreme Cosmic Spirit.   The process requires consistent effort and discipline. Attraction and repulsion are deeply ingrained in the mind, demanding persistent spiritual practice to eradicate. Swami Sivananda compares the mind to a rudderless ship, drifting aimlessly under the influence of these tendencies. To gain control, one must firmly grasp the rudder of right thinking and meditation, steering the mind toward liberation.

The teachings in Chapter 22 serve as a profound guide for those seeking to understand and master the mind. Swami Sivananda’s insights into the nature of attraction and repulsion reveal their role as the root causes of human suffering and bondage. By transcending these dualities, individuals can break free from the Samsaric cycle and attain eternal peace, joy, and freedom.   The ultimate message is clear: Through self-discipline, meditation, and the realization of Brahman, one can overcome the limitations of the mind and realize their true divine nature.  

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THE MIND: ITS MYSTERIES AND CONTROL - 21. DESIRES & FREEDOM FROM DESIRES - Sri Swami Sivananda - The Mind: Its Mysteries and Control - HQ Full Book.

In Chapter 21 of The Mind: Its Mysteries and Control, Sri Swami Sivananda delves into the nature of desires, their origin, their impact on the mind, and methods to control them for spiritual growth. Desires, according to Sivananda, are a primary obstacle in the path of self-realization and inner peace. The chapter provides an in-depth exploration of how desires form, how they bind individuals in the cycle of birth and death, and how they can be transcended through conscious effort and spiritual practice.

What is Desire?
Desire is described as a mode of the emotive mind. It is the internal force that drives externalization of thoughts and actions. Sivananda uses a vivid analogy of desire being like fuel that keeps the thought-fire burning. The mind, when fueled by desire, constantly oscillates, creating mental turbulence. However, if desire is withdrawn, the fire of thought will cease, and the mind will return to its source—Brahman, the Supreme Cosmic Spirit. Desire is seen as the primary cause of mental agitation. When the mind is free from desires, it becomes pure, detached from the material world, and able to unite with the divine. This state of detachment is likened to a bird that has been freed from its cage and is now soaring freely in the ether. Desires, therefore, are seen as the root cause of delusion and distraction. 

The Vicious Circle of Desire, Thought, and Ego
Sivananda explains that desires, thoughts, and the ego form an unbreakable cycle. Desire generates thoughts, and these thoughts give rise to the ego, which further strengthens desires. The ego feeds the desires, and desires feed the ego, perpetuating a cycle of mental bondage. If one can destroy any one of these elements—desire, thought, or ego—the others will naturally dissolve as well. This insight is crucial for those who seek liberation, as breaking any link in the chain of desire, thought, and ego can lead to freedom. 

Why Do Desires Arise?
Desires arise due to the absence of bliss. The mind, when it is not in a state of blissful union with the Divine, seeks satisfaction outside of itself, which manifests as desires. The existence of external objects, the mind's curiosity, and the human tendency to experience and interact with the world all feed into the creation of desires. Additionally, feelings such as interest, hope, and expectation contribute to the strengthening of desires. 

The Wandering Nature of the Mind
Sivananda compares the wandering of the mind to heat that is inseparable from fire. This wandering mind is the root cause of distraction and instability, especially for spiritual aspirants. It undermines the determination of even the most resolute individuals. The mind's tendency to fluctuate and oscillate creates the illusion of the world, which is referred to as Maya. The purification of the mind involves the removal of these oscillations, which can only be achieved through constant meditation and a focused pursuit of the divine. 

Types of Desire
Desires can be classified into various types, and among these, sexual desire is considered the most powerful impurity. The attachment to worldly pleasures, such as desire for wealth, fame, and sensual gratification, binds individuals to the material world. Even if one renounces physical possessions, the subtle desires for name, fame, and social approval are difficult to relinquish. These desires, according to Sivananda, are the greatest obstacles in the path of spiritual progress. Among other desires, the desire for ambition, fame, and recognition are seen as particularly potent in hindering one's spiritual advancement. These desires are tools of Maya, leading individuals away from the pursuit of truth and self-realization. The pursuit of external validation often prevents the true nature of the Self from manifesting. 

Subtle Hidden Desires
Even after a practitioner has renounced overt desires, Sivananda warns of the hidden, subtle desires that can lurk within the mind. These desires are dangerous because they are not immediately visible and can sabotage one's spiritual journey without the individual realizing it. The downfall of many yogis has been attributed to these hidden desires. To attain liberation and entry into the Absolute, these subtle desires must be eradicated through vigilance, self-awareness, and constant introspection. 

Cravings and Their Impact
Cravings, whether they are for physical pleasures or worldly achievements, are considered the seeds of birth and rebirth. Sivananda emphasizes the importance of addressing cravings before they grow into desires. Once cravings are rooted, they perpetuate the cycle of Samsara, leading to repeated cycles of birth, death, and rebirth. The craving for sensory enjoyment continues to linger, even in old age, when physical ability may fade. For example, an individual may have given up smoking years ago but might still be tempted by the sight of a cigarette. The craving, though dormant, can resurface unexpectedly. True freedom is attained when one can root out such cravings through practices like devotion, meditation, and constant contemplation on the Supreme Being. 

The Illusory Nature of Satisfaction and Pleasure
Desires are often followed by a sense of temporary satisfaction or pleasure upon their fulfillment. However, Sivananda points out that this satisfaction is short-lived and illusory. The gratification of desire provides only a fleeting moment of happiness, and soon, new desires emerge, leading to further cycles of craving and temporary fulfillment. Sivananda highlights the paradox of desire and satisfaction: when a desire is satisfied, it does not bring lasting peace. Instead, it leads to further dissatisfaction, as the mind always seeks more. The transient nature of sensory pleasure emphasizes the impermanence of the material world and the futility of seeking happiness through external objects. 

Desires Are Insatiable
The insatiable nature of desires is likened to a never-ending fire. The more one feeds it, the larger it grows. Sivananda provides the example of King Yayati from the Mahabharata, who, after borrowing the youth of his son to indulge in sensual pleasures, found that his desires never ceased. This example underscores the endless nature of worldly desires and their capacity to trap individuals in the cycle of Samsara. 

Freedom from Desires Is Necessary for Knowledge
True knowledge and spiritual wisdom can only be attained when an individual is free from worldly desires. To gain divine knowledge, one must detach from sensory pleasures and immoral tendencies. The mind must be purified and made receptive to divine wisdom. This purification is akin to cleaning a house in preparation for the arrival of a guest. The mind must be cleared of all impurities—desires, vices, and distractions—in order to receive the Supreme Truth. 

How to Control Desires
Sivananda suggests several methods for controlling desires, starting with the power of discrimination. When a desire arises, an aspirant should immediately examine whether the fulfillment of the desire will lead to lasting happiness or spiritual growth. Discrimination allows one to renounce the desire and redirect the mind toward spiritual practices, such as meditation, prayer, and the study of sacred texts. Moreover, cultivating the desire for liberation—moksha—is essential. This desire should supersede all other desires, including those for sensory pleasures or worldly achievements. By focusing on the desire for liberation, all other desires will eventually dissipate. Sivananda advocates for the practice of renunciation, austerity, and detachment as effective ways to control desires and purify the mind. 

Destruction of Desires Leads to Atmic Bliss
Finally, Sivananda asserts that the destruction of desires leads to the realization of Atmic Bliss, which is the ultimate goal of spiritual practice. A mind free from desires is liberated from the bondage of Samsara and experiences the bliss of union with the Divine. This state of bliss, free from desires and the illusion of the material world, is the essence of spiritual fulfillment. In conclusion, Sri Swami Sivananda’s teachings in Chapter 21 provide profound insights into the nature of desires and their role in the spiritual journey. Desires, according to Sivananda, are the root cause of suffering, and only by overcoming them can one attain true peace and liberation. Through self-awareness, discrimination, meditation, and renunciation, one can purify the mind and achieve union with the Supreme Cosmic Spirit, thereby realizing the eternal bliss of the Atman.  

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THE MIND: ITS MYSTERIES AND CONTROL - 20. VASANAS - DESIRES IN SUBTLE FORM - Sri Swami Sivananda - The Mind: Its Mysteries and Control - HQ Full Book.

Vasana Desires - How They Manifest  
Vasana, a desire in its subtle form, represents a wave in the mind-lake. Its origin lies in the  Causal Body  (Karana Sharira), where it exists as a seed, dormant and latent. Much like flowers that lie hidden within seeds until they bloom, these subtle desires reside within the mind and causal body, awaiting the right conditions to manifest. They rise to the surface of the mind, generate intentions, and drive individuals to seek and enjoy specific objects of desire. This cyclical process—from desire to action and back—is a vicious circle, where actions further strengthen desires.   Upon the realization of Brahman, the Supreme Cosmic Spirit, all desires are annihilated. Vasanas—these subtle desires—are the true enemies. Their eradication is essential for liberation. Just as a mango seed holds within it the potential for a vast tree, so too do vasanas contain the seeds for myriad thoughts and actions. For instance, the vasana of lust emerges subtly during childhood, manifests fully in youth, and often dominates life until maturity, wreaking havoc in its prime years. This critical period, from ages 25 to 45, often sees individuals driven to actions rooted in uncontrolled desires.    
Chapalata - Craving   
Craving, or  chapalata , is a mild form of vasana. Though fleeting, it exerts significant influence. Two key types of cravings include:  
1.  Tongue-craving : A morbid appetite for varied tastes, often found in those leading luxurious lives. 2.  Genital-craving : A desire for repeated sexual gratification.   These cravings lead to restlessness and bondage. The moment a craving arises, the mind becomes tethered to the object of desire, creating a stream of thought waves that persist until the object is attained. This restlessness ceases only with the fulfillment of the craving. For most, resistance to these desires is difficult due to weak willpower.    

Desire Causes Restlessness and Bondage   
Desires form the root of mental restlessness and bondage. The connection between the mind and objects of desire creates an unending cycle of attachment and striving. The absence of desire brings freedom from bondage. When there is no desire within, the external world loses its allure. Desires are the source of all suffering and troubles. The objects created by God—like water, air, and sunshine—bring no pain; it is the desires within the individual that lead to misery. Ego, anger, pride, and attachment stem from these internal creations.   Ethical training can suppress negative tendencies like jealousy, attachment, and anger, reducing their intensity but not eradicating them. To achieve true peace, desires must be annihilated entirely.    

Eradication, Not Suppression, Is the Remedy   
Temporary suppression of a desire often leads to its resurgence with increased force. Like a king’s subjects, the senses obey the mind’s commands. Therefore, the aspirant must eradicate desires at their root through self-effort and pure intention. This requires profound self-inquiry and discrimination between the real (Brahman) and the unreal (worldly objects). Only through such discernment can the restless mind find stillness, like a flame unaffected by wind.    

How to Destroy Desires:     

Calmness of Mind   
The  Intellectual Sheath  (Vijnanamaya Kosha) acts as a stronghold for the aspirant. Using calmness of mind, one must confront and destroy desires as they arise. The aspirant should attack desires internally, crushing them before they take root in the mind-lake. This inner battle constitutes true renunciation.   When a desire surfaces, it pushes the internal senses into motion, which then activate external instruments like hands and eyes. By practicing calmness of mind, one can halt this initial push, preventing the cascade of sensory activity. A calm mind is cooler than ice and remains unshaken by favorable or unfavorable circumstances. It is one of the four sentinels of liberation, alongside contentment, self-inquiry, and association with the wise.    

Control of Senses   
Desires must also be tackled externally through  sense control  (Indriya Nigraha). External stimuli should be restrained from entering the mind. For example, the desire for sweets can be curbed internally by renunciation and externally by avoiding the sight of sweets and abstaining from sugar. Sense control complements the practice of mental calmness.   Giving up small habits, like taking tea, demonstrates how relinquishing desires leads to peace and willpower. Each controlled desire strengthens the aspirant’s resolve, paving the way for greater renunciation. Renunciation is not a loss but a gain, as it leads to increased knowledge, bliss, and power.    

Self-Study and Meditation   
In the initial stages, aspirants should cultivate a desire for scriptural study to occupy the mind with noble thoughts. Over time, even this desire should be transcended, dedicating all energy to meditation. Desire destruction is achieved through self-inquiry, meditation on Brahman, dispassion, and renunciation.    

Self-Inquiry and God-Consciousness   
A mind free from desire is emancipated, while one bound by desire perpetuates bondage. Just as a lion escapes its cage by breaking its bars, so too does a sage transcend the physical body by destroying desires through self-inquiry and God-consciousness. Attenuating desires thins the mind, as the mind is essentially a bundle of desires.    

Conquest of Ego   
Egoism, the root of all desires, must be eradicated. Just as a family depends on its head, desires depend on the ego. By annihilating the ego through constant meditation on the mantra “I am Brahman,” one can overcome desires. This mantra serves as a potent antidote against egoistic thoughts.    

The Meaning of Liberation   
Liberation does not necessitate withdrawal from worldly activities but involves a state of mind free from impure desires. The Gita teaches that a disciplined self, moving among sense objects without attachment, attains peace. Liberation is achieved through detachment and self-realization.   In Brahman, there is no desire. Complete annihilation of desires occurs in  formless meditative absorption  (Nirvikalpa Samadhi). This ultimate state fries the seeds of desires, bringing the mind to complete stillness, like a flame unaffected by wind. Only through knowledge of Brahman can all desires be extinguished, leading to true liberation.  

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THE MIND: ITS MYSTERIES AND CONTROL - 19. THOUGHT-CULTURE and THOUGHT-CONTROL - Sri Swami Sivananda - The Mind: Its Mysteries and Control - HQ Full Book.

In Chapter 19 of The Mind: Its Mysteries and Control, Sri Swami Sivananda discusses the pivotal concept of "Thought-Culture" and its profound influence on one's life and spiritual progress. He explains that mastering control over one's thoughts is crucial for achieving spiritual liberation, as thoughts are the precursors to action. The chapter delves into practical and philosophical insights on how the cultivation of the mind can significantly impact the individual's journey toward self-realization and inner peace.

The Nature of Thoughts
Sivananda begins by emphasizing the importance of understanding the nature of thoughts. He compares the intrusion of negative or unwanted thoughts in the mind to a pebble in a shoe. Just as it is instinctive to remove the pebble causing discomfort, it should be equally easy to expel an intrusive and harmful thought. The central message here is that, once we understand the nature of our thoughts, we can learn to control them. A person who cannot control their thoughts is a slave to their mind, a mere prey to the whims of fleeting mental distractions. For Sivananda, thought is the "real action" in life. It is not physical action that defines us; it is the thoughts that precede those actions. If a person can control their thoughts and rid themselves of negative or harmful thoughts in the early stages, they can prevent the occurrence of harmful actions in the world. This understanding is crucial because thoughts shape the world we experience. An unchecked, turbulent mind will lead to actions rooted in ignorance, anger, or greed, whereas a mind cultivated with positivity, purity, and divine contemplation leads to harmonious and compassionate actions. 

The Benefits of Thought-Control
Sivananda explains that mastering the mind is the key to happiness and spiritual freedom. When one gains control over their thoughts, the mental distractions that cause suffering—such as worries, anxieties, and torments—disappear. The calm that follows is not merely a temporary state of relaxation, but a profound sense of inner peace and tranquility that allows for focused concentration, meditation, and self-reflection. One of the remarkable benefits of controlling thoughts, according to Sivananda, is the cultivation of inner radiance and peace that reflects outwardly. Just as an incense stick releases a continuous fragrance, a person with a controlled mind emanates a divine aura, a sense of purity that affects everyone they meet. This serene radiance attracts others and can have a transformative effect on their lives as well. Sivananda illustrates that a yogi who has mastered their thoughts becomes a living embodiment of divine presence, with their peaceful and harmonious energy spreading outwards, much like the subtle perfume of fragrant flowers. Moreover, controlling one's thoughts is likened to a rare and valuable quality, similar to radium, which is precious and hard to come by. Just as radium is a powerful substance, so too is a person with control over their thoughts—a rare, valuable, and powerful being capable of great spiritual achievement. 

Conservation and Proper Utilization of Thought-Energy
Sivananda further emphasizes the importance of conserving mental energy. Just as physical energy can be wasted through idle talk or unnecessary exertion, mental energy can be dissipated through useless or irrelevant thoughts. Instead of squandering this precious resource on distractions, he advises focusing the mind on spiritual pursuits, meditation, and contemplation of the Divine. The concept of "mental orientation" is introduced, akin to the power of an electric current flowing through a magnet. Similarly, one's mental energy must be directed toward spiritual goals to achieve profound results. This requires a disciplined effort to discard unnecessary thoughts and refocus the mind on its higher purpose—union with the Divine. 

Dealing with Negative Thoughts
Sivananda provides specific guidance on how to deal with negative thoughts, which he identifies as obstacles to spiritual progress. He advocates for the cultivation of positive thoughts—thoughts that are constructive, loving, and beneficial to both the individual and others. To eradicate negative thoughts, one must first recognize them as impure or unworthy. Impure thoughts, such as those stemming from jealousy, hatred, or selfishness, need to be replaced with pure, divine thoughts that foster inner peace and harmony. Sivananda suggests the use of introspection to detect and eliminate negative thoughts as they arise. Vigilance is critical; the mind must be kept on watch to ensure that no harmful thoughts gain a foothold. If impure thoughts persist, Sivananda advises employing counter-thoughts or thoughts that oppose the negative ones. For instance, the thought of God's name or the concept of divine purity can overpower thoughts of lust, anger, or fear. In addition to counter-thoughts, meditation on divine qualities and the repetition of holy mantras are powerful tools for transforming negative tendencies. These practices allow the individual to gradually purify the mind, replacing it with positive, constructive thoughts. 

Cultivating a Garden of Peaceful Thoughts
Sivananda uses the metaphor of a garden to illustrate the importance of nurturing good thoughts. Just as a gardener carefully cultivates flowers and weeds them regularly, so must the individual carefully tend to the garden of their mind. Through practices like meditation, prayer, and introspection, one can "water" the garden of the mind, encouraging the growth of peaceful, loving thoughts while uprooting the weeds of negative, discordant thoughts. The key to this mental cultivation is consistency. The mind must be trained regularly, and the practice of mindfulness should be maintained throughout daily life. In this way, the mind becomes a fertile ground for spiritual progress, gradually growing into a space where peace, love, and divine consciousness flourish. 

Addressing Inconsistent and Haunting Thoughts
The mind, Sivananda notes, often jumps from one thought to another, creating a state of mental chaos. Thoughts of various kinds—concerns about work, the body, relationships, and desires—can overwhelm the individual, making it difficult to focus on a single objective. However, through the disciplined practice of concentration, it is possible to overcome this fragmentation. A yogi with a trained mind can maintain a single, focused thought for an extended period of time, a skill that is essential for meditation and spiritual growth. Furthermore, Sivananda addresses the problem of "haunting thoughts," particularly thoughts of sin or guilt. These persistent mental patterns can trap an individual in despair, preventing them from experiencing spiritual peace. Sivananda advises that these thoughts can be overcome through practices like meditation, prayer, and the repetition of mantras, which help redirect the mind from negative patterns to positive, divine ones. 

Techniques for Thought-Control
To control the mind and cultivate beneficial thoughts, Sivananda offers several practical techniques. One such technique is the use of auto-suggestions—statements that can be repeated mentally to strengthen the will and control the mind. Examples include: "I shall not think of anything," "My will is growing strong; I can control my thoughts," and "I will get perfect peace when I am thoughtless." These affirmations serve to redirect the mind's energy away from distractions and towards inner stillness. Another technique is the practice of breath-control, or pranayama, which is intimately connected to mental control. By regulating the breath, the practitioner can influence the flow of prana (life energy), which in turn helps to calm the mind and enhance concentration. This practice is considered essential for meditation and spiritual growth, as it steadies the mental fluctuations that often disrupt inner peace. 

Chapter 19 of The Mind: Its Mysteries and Control provides a comprehensive guide to the cultivation and control of thoughts. Sivananda's teachings emphasize that the mind is the root of all actions, and by mastering one's thoughts, one can transform their life, achieve spiritual liberation, and contribute to the well-being of others. Through vigilance, introspection, and disciplined mental practices, individuals can overcome negative thoughts, cultivate positive ones, and ultimately achieve a state of lasting peace and spiritual fulfillment. The power to control the mind, Sivananda suggests, is within every individual, and it is through the cultivation of thought that the path to liberation and divine realization is illuminated.  

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THE MIND: ITS MYSTERIES AND CONTROL - 18. THE POWER OF THOUGHT - Sri Swami Sivananda - The Mind: Its Mysteries and Control - HQ Full Book.

In Chapter 18 of The Mind: Its Mysteries and Control, Sri Swami Sivananda explores the profound and subtle nature of thought, describing it as a living, dynamic force with the power to shape our reality, our health, our character, and even our destiny. Thought, according to Sivananda, is not merely a passive mental activity but a living, vital force capable of creating tangible effects in both the mind and the external world. This chapter delves deeply into the different aspects of thought and its transformative potential.

Thought Is a Living Force
The first key idea Sivananda presents is the concept of thought as a living force. He emphasizes that thought is not an abstract or static concept, but a dynamic and potent energy that operates with great subtlety. Thoughts have their own energy, form, and power. When a person thinks about something, the mind shapes itself into the form of that thought, illustrating the immediate impact thought has on the mental plane. Just as a sculptor molds clay, the mind molds itself based on the thoughts it entertains. The changing nature of the mind reflects the continuous flow of thoughts, and the mind itself becomes a dynamic, constantly shifting force. Sivananda further explains that thought has a unique ability to resonate with vibrations, which vary depending on the quality of the thought. For instance, a thought charged with anger or hatred is a dark, heavy vibration, while a spiritual thought might vibrate with a light, golden hue. These vibrations are not merely metaphorical; they are real forces that interact with the environment and influence those around them. Through meditation and yogic practice, one can train the mind to see and direct these vibrations for spiritual growth and healing. 

Thought as Subtle Matter
Sivananda presents thought as a form of subtle matter. In this context, thought is not just a mental construct, but a tangible substance that can be felt and observed by those who have developed advanced spiritual faculties. Thought is as solid and real as any physical object, though it operates on a much finer and subtler level. This understanding is central to the yogic worldview, which sees the mind and thoughts as central to the fabric of existence. Thoughts, according to Sivananda, possess certain qualities and can be perceived in terms of form, color, and texture. Spiritual thoughts may appear as golden or luminous, while negative thoughts such as anger and selfishness may manifest as dark or muddy. A trained yogi can perceive these qualities with the inner eye, offering a clear indication of the individual's mental and emotional state. This perspective on thought highlights the importance of mental discipline and the need to cultivate positive and constructive thoughts to elevate one's spiritual life. 

Thought Is a Creative Force
Thought is not just a passive force; it is a creative one. It shapes our reality in powerful ways. Every action begins with a thought, and as we think, we mold our circumstances. Whether we succeed or fail, our thoughts are the root cause of those outcomes. Sivananda encourages the cultivation of positive thoughts, emphasizing that they are the foundation of success in life. The law of attraction, often discussed in modern spiritual circles, is rooted in this ancient teaching that like attracts like. The more we focus on positive, constructive thoughts, the more we attract positive experiences into our lives. The power of thought extends beyond personal success. Sivananda teaches that thought is a universal force that can influence others. A thought of love, compassion, or goodwill has the power to affect others in ways that we may not immediately see. The power of thought is contagious, and one person's thoughts can inspire and uplift an entire community. Just as a cheerful person can lift the spirits of those around them, so too can a negative, angry individual spread their own emotional contagion. 

Thought and Health
Sivananda connects the quality of thought directly to physical health. He asserts that the mind and body are deeply intertwined, with the mind playing a pivotal role in determining the state of the body. If the mind harbors healthy thoughts, it will manifest in a healthy body. Conversely, if the mind is filled with negative, unhealthy thoughts, the body will begin to reflect this in the form of sickness and disease. The idea that the mind influences the body is not only a spiritual concept but also has been corroborated by modern science, which recognizes the connection between mental states and physical health. Sivananda suggests that by cultivating positive, healing thoughts, one can maintain good health and vitality. Thoughts of strength, vitality, and well-being will contribute to a strong and healthy body, while thoughts of weakness, disease, and infirmity can lead to illness. This principle extends to all aspects of life, from physical health to emotional and mental well-being. 

Thought Builds Character
The quality of thought also determines the character of an individual. "As a man thinketh, so he is" is a phrase often quoted by Sivananda, encapsulating the idea that our thoughts shape who we are. Through consistent and focused thinking, we can build the qualities we wish to embody. Whether it is courage, purity, patience, or self-control, our character is a reflection of the thoughts we repeatedly entertain. The process of character-building through thought involves deliberate choice. It is not enough to simply think positive thoughts occasionally; one must make a conscious effort to cultivate good thoughts and to focus on them consistently. Through repetition, these thoughts eventually shape the mind, forming habits and qualities that become ingrained in the individual's character. This is a central tenet of the practice of self-discipline and meditation, where the aspirant consciously guides their thoughts towards higher goals. 

Thought Weaves Destiny
One of the most profound ideas in this chapter is the idea that thought creates destiny. The thoughts we hold today will shape our future, both in this life and in future incarnations. According to Sivananda, thoughts form grooves in the mind, creating mental patterns that influence our actions and experiences. If we consistently dwell on certain thoughts, we build a habit of thinking that becomes automatic, influencing our behavior and shaping the circumstances of our lives. This concept ties into the law of karma, as the quality of our thoughts influences the actions we take and the consequences we face. Just as a person plants seeds that will grow into a certain type of tree, so too do our thoughts plant seeds that will shape our future experiences. Thus, by cultivating positive, noble thoughts, we can create a future that is harmonious and fulfilling. 

Thought and Telepathy
Sivananda also touches on the concept of thought-transference, or telepathy, explaining that thoughts can travel from one person to another, even across great distances. Just as waves ripple outward from a stone thrown into water, so too do thoughts spread out and affect the minds of others. In this sense, thought is a powerful tool for communication, one that transcends the limitations of space and time. This idea highlights the interconnectedness of all beings, as our thoughts are not isolated but part of a vast network of mental energy that links us all. 

In conclusion, Chapter 18 of The Mind: Its Mysteries and Control emphasizes the immense power of thought and its ability to shape every aspect of our lives. Thought is not only a mental activity but a living, dynamic force that has the potential to create, transform, and heal. By cultivating positive thoughts and consciously directing the power of the mind, we can improve our health, build our character, shape our destiny, and influence the world around us. The chapter serves as a reminder of the importance of mental discipline and the transformative potential of thought in both the spiritual and material realms.  

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