Sivananda

THE PATH BEYOND SORROW

Chapter 1: Bliss Is Within

4.The Mechanics of Sense Satisfaction

 

 

Energy Enhancement          Enlightened Texts         Sri Swami Sivananda          The Path Beyond Sorrow

 

 

What happens is this. There arises a desire, a craving is created, and then you are urged to go after some sense-object in order to satisfy the craving and you feel that it has been enjoyable. You tell yourself: “I have felt pleasure. I have enjoyed the sense-object”. Actually, this so-called experience which you have undergone is not a positive experience of enjoyment at all. It is just an illusion. The actual experience, in fact, if you examine it, is this—the experience you get at the end of an activity to obtain a sense-object is but the momentary quiescence that ensues in the mind as a result of the corresponding desire-urge having subsided for the time being. When desire arose and craving filled the mind, the mind was thrown into a violent state of restlessness; it lost its peace, its serenity and calmness. As long as the craving was there, the mind was restless, was agitated, and when that object was obtained, the sense took it in. It may have been the sense of taste or the sense of sight or hearing or touch or smell—the sense took it in. And the craving having been satisfied, the agitation or restlessness in the mind, which this craving originally caused, subsided for the time being. And you think, when you vicariously superimpose this fine feeling (this momentary restfulness due to the subsiding of the sense-craving) upon your sense-contact with the object, that you have derived this fine feeling from the object. The fact is that this experience of sense-satisfaction has not been derived from the object. The experience you have derived is the negative phenomenon of having got rid of an agitation in the mind. So, when you get rid of an agitation in the mind, you think you have enjoyed a positive experience, but it is just the negative experience of getting rid of a certain fire within, namely, the agitation of a craving.

Actually, it is a peaceful mind, an unagitated mind, that is the condition of true happiness. And an unagitated mind is never in one’s possession, unless one realizes that all experiences born out of the contact of objects outside of ourselves are negative, having no positive value. The reflected experience they give to the mind is only a cessation of the mental craving and agitation for the time being; and because there is a close tie-in, a coincidence, between the sense contacting the sense-object and the immediate sense of satisfaction, we think that these two have a connection. Actually, it is because the mind has now once again obtained its calmness that you are immediately put into a state of satisfaction.

Supposing you have been exposed on an ice-cold winter’s day, immediately, you come into a room and warm yourself before a fire, take a warm drink, cover yourself with a hot blanket, and say, “Oh, such wonderful pleasure now!” Actually, what has happened is that the discomfort, the painful experience of cold, has been removed by these three things—warming yourself, covering yourself, and taking a cup of something hot—and you think this is a pleasure. But for someone who is already in the room and has not had the negative experience of the cold, these things would not hold the special value which they held for you, because in your case the cessation of pain was taken to be pleasure. If you use your intellect and analyse all the contact-born experiences a human being goes through, you will find that they are all just the removal of some painful experience or other, though man deludes himself into thinking that they are of a positive nature. When you feel very hot, to take a plunge seems a refreshing experience; or to go to a soda fountain and take a cold milk-shake or Coca Cola seems wonderful. It is because you have come out of a very hot place where you have been uncomfortable and perhaps perspiring. When you take the cold drink, it seems wonderful; but what has actually happened is that for the time being you have removed the painful experience of heat and perspiration. Every experience obtained from contact with objects outside of ourselves partakes of this nature and, together with the momentary removal of the painful experience immediately preceding it, it also contains within itself the power to give you certain positive reactions. You may sit down to a fine dinner and enjoy it. What has actually happened is: it was preceded by the painful experience of hunger, and by eating the dinner, you have satisfied your hunger and you think that your sense of fulfilment has actually come from the food which you have eaten at the table. While the dinner appealed to you because you were hungry, to another person who was not hungry and felt no desire for food, it would not have given pleasure. He would have turned away from it saying, “No, thank you. I don’t want anything”. For him there is no pleasure, as he has not come with that painful experience called ‘hunger’ with which you drew near to the table. If that painful experience had been in him also, he would have enjoyed the dinner equally. So, the so-called pleasurable experiences of this world are nothing but the removal of painful experiences immediately preceding them.

This is the very nature of contact-born pleasure. Lord Krishna, who is one of the Great Messengers and who graced this earth, says in His universal gospel, the Gita, “All pleasures, O man, contact-born, are the source of pain”. And, what are our pleasures if not contact-born? Contact of the tongue with a tasty dish, contact of the hand with some object pleasant to touch, contact of our eyes with something beautiful to look at, contact of our ears with sweet, melodious and endearing things to hear, contact of our nose with nice and fragrant things—these are our pleasurable experiences. If unpleasant things are given to us, we are immediately thrown into a state of sorrow. With pleasant objects contacted by the senses, once we become attached to them, the removal or separation of those objects (which have become dear to us due to our becoming attached to them) brings misery, pain. Also, sometimes, the very object which attracted us in one state, when it changes its condition, becomes an object of pain. Thus, to be brought into contact with things which are not pleasing—that is sorrow; to be separated from things which are pleasant and pleasing—that is sorrow. And, if a thing which was pleasant changes its nature, that also becomes sorrow. So, all contacts with outside objects have within themselves the seeds of sorrow. They are the potent source of latent sorrow, and also, they have a beginning and an end. Therefore, the man of wisdom is never happy with them. He does not take pleasure in these outside things, because he has analysed and known the nature of these things; and he says, “No, all contact-born experiences are negative. They are not positive experiences at all. Also, they are accompanied by reaction. They have a beginning and an end”. Objects themselves are imperfect; therefore, the experience gained from these objects is also imperfect, because you cannot have a perfect experience from a thing which is not perfect. Therefore, a wise one does not take delight in these things.

 

Next: Chapter 1: Bliss Is Within, 5.Instances of Irrational Rationality

 

Energy Enhancement          Enlightened Texts         Sri Swami Sivananda          The Path Beyond Sorrow

 

 

Chapter 1

 

 

 

 

ENERGY ENHANCEMENT TESTIMONIALS EE LEVEL1   EE LEVEL2 EE LEVEL3   EE LEVEL4   EE FAQS
NEWSLETTER SIGN UP
NAME:
EMAIL:

Search energyenhancement.org Search web