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Krishna

THE MAN AND HIS PHILOSOPHY

Chapter 7: Make Work a Celebration,

Question 7

 

 

Energy Enhancement           Enlightened Texts            Krishna            Krishna: The Man and His Philosophy

 

 

Question 7

QUESTIONER: YOU SAID THAT KRISHNA HAD GONE BEYOND MIND, AND YOU ALSO SAID THAT, IMPELLED BY THE NATURAL INSTINCTS OF THE MIND, HE DEPRIVED THE GOPIS OF THEIR CLOTHES. HOW IS IT THAT A PERSON WHO HAS TRANSCENDED THE MIND ACTS THROUGH IT? AND IF IT IS SO, IS IT ANY DIFFERENT FROM THE INSTINCTUAL BEHAVIOR OF ANIMALS?

When I say Krishna has gone beyond mind it does not mean that he is not left with a mind. To go beyond the mind means that one has known that which is beyond mind. Mind remains even after you have transcended it, but it is a different mind altogether, it is a mind cleansed and stilled and saturated with the beyond. Krishna is larger than his mind, but the mind has a place in him.

Transcendence of mind can be attempted in two ways. If you try to transcend it through suppression, through fight, the mind will be divided and torn, it will degenerate into a schizophrenic mind. But if you transcend it in a friendly way, through love and understanding, the mind will be integrated and settled in wisdom.

When I say that I have transcended my body it does not mean that I am not my body, or that my body has ceased to be, it only means that I am now not only my body, but much more than it. I am body plus something, something has been added to it. Until yesterday I thought I was only the body, but now I know that I am something more than the body. I remain the body; that "something plus" has not eliminated it, rather it has highly enhanced and enriched it. Now I have also a soul; I am both body and soul.

In the same way, when I come to know God it does not mean that my soul or spirit has ceased to be, it only means that I am now body, spirit and God all together. Then mind and soul are absorbed in that which is immense, which is infinite. It is not a matter of losing something, it is gaining more and more all the way up.

So when I say that Krishna has gone beyond mind I mean to say that he has known that which is beyond the mind, he has known the immense, the eternal. But he continues to have a mind, a mind with heightened sensitivity and awareness. Krishna is not inimical to mind; he has not transcended it by way of fight and suppression, he has gone beyond it by living with it in a very friendly way. Therefore I say that whatever happens between him and his girlfriends is the spontaneous outpouring of his exceedingly innocent mind; he cannot but act naturally, innocently and spontaneously.

Mind is unnatural when it is in conflict, when it is fighting with itself. Mind is unnatural when one of its fragments says do this and another says don't do this. And when the whole mind is together, integrated and one, then everything it does becomes natural, then whatever happens or does not happen is natural and spontaneous. Then there is nothing unnatural about it. And what is natural is right. But you have rightly asked: If it is so what is the difference between man and animal?

In one respect there is no difference whatsoever between man and animal, and in another respect the difference is great. The animal is natural and innocent, but it is not aware of it. Krishna is natural and innocent, but he is also aware of it. In respect to their naturalness and innocence Krishna and the animal are very similar, but with regard to their consciousness there is a tremendous difference.

An animal moves and acts instinctively, spontaneously and naturally, lives in a state of let-go, but has no awareness of it, all its acts are mechanical. Krishna also lives in a state of let-go, allows his nature free and full play, but he is fully aware of it. His witnessing center is always alert and aware of everything that happens in and around him. The animal has no witnessing center.

While Krishna has gone beyond mind, the animal is below the level of mind. The animal does not have a mind, it has only a body and instincts and it functions mechanically. So there is a kind of similarity between one who is above mind and one who is below it.

There is an old saying prevalent among sages that when one attains to the highest wisdom he becomes like the most ignorant person on the earth. There is some truth in this saying.

One of the sages of ancient India is known as Jarbharat, which literally means Bharat the Ignorant. Really, he was one of the wisest sages of this country, but he was named Jarbharat, Bharat the Ignorant, because he looked like an extremely ignorant person. In a way perfect wisdom looks like perfect ignorance; at least in perfection they are similar. A man of wisdom is at rest, because he has known everything, nothing remains to be known. An ignorant person is also at rest, because he does not know a thing. To be restless it is necessary to know a little. An animal functions very unconsciously; Krishna functions with full awareness. Nothing happens to him in unawareness.

That is why we say when someone attains to the highest wisdom he becomes like a child. Somebody asks Jesus, "How is your kingdom of God? How is one who attains to God?"

Jesus says, "One who attains to God becomes like a child." But Jesus does not say that a child attains to God. If it were so all children would attain to God. He does not say that one who attains to God becomes a child, he says he becomes like a child. If he says that a sage becomes a child, it would mean that a child has perfect wisdom, which is not the case. If children were perfect we need not do anything with them. No, the child is below the level of the developed mind, while the sage has gone beyond. The child will have to pass through a phase of conflict, tension and struggle; the sage has outlived all conflicts and tensions. The child potentially carries with him all the sicknesses man is heir to; the wise man has outlived such sicknesses. In the course of evolution even the animal will have to pass through all the sicknesses of man. But here is Krishna who has outlived them, transcended them, gone beyond them.

The similarity and difference between man and animal are well-defined.

 

Next: Chapter 7: Make Work a Celebration, Question 8

 

Energy Enhancement           Enlightened Texts            Krishna            Krishna: The Man and His Philosophy

 

 

Chapter 7

 

  • Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 1
    Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 1, YOU SAY THAT MARRIAGE IS IMMORAL. AND HERE IS KRISHNA WHO PERHAPS GOES FOR THE HIGHEST NUMBER OF MARRIAGES IN HISTORY. IS HE GUILTY OF ENCOURAGING THE IMMORALITY WHICH MARRIAGE IS? at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 2
    Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 2, WHAT WILL BE THE POSITION OF CHILDREN IN A MARRIAGE WHICH HIS LOVE AS ITS BASIS? WHERE WILL THEY BELONG? AND WILL THEY NOT BECOME A SOCIAL PROBLEM? at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 3
    Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 3, HOW IS IT THAT BUDDHA LIVES FOR FORTY YEARS AFTER ATTAINING NIRVANA OR THE GREAT EMPTINESS? at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 4
    Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 4, SWAMI SAHAJANAND ACCUSES KRISHNA OF CORRUPTING PEOPLE RATHER THAN LIBERATING THEM THROUGH HIS PATH OF SENSUOUS ENJOYMENT. AND HE OFFERS TWO REASONS IN SUPPORT OF HIS ACCUSATION. FIRSTLY, IF ONE WORSHIPS KRISHNA AS A GOPI-LIKE DEVOTEE THIS WORSHIP IS LIKELY TO DEGENERATE INTO SOMETHING LIKE THE MAHARAJ LIBEL CASE OF GUJARAT. AND SECONDLY, IF ONE TURNS LIFE INTO A CELEBRATION IN KRISHNA'S WAY IT WILL GIVE IMPETUS TO MAN'S DESIRE FOR INDULGENCE at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 5
    Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 5, IS NOT THE WAY OF RAMA'S DEVOTEE SUPERIOR TO THAT OF KRISHNA'S? VIRTUES LIKE CELIBACY, DETACHMENT, DYNAMISM AND WISDOM ASSOCIATED WITH HANUMANA -- A CHIEF DEVOTEE OF RAMA -- ARE LACKING IN THE DEVOTEES OF KRISHNA LIKE MEERA, NARSI AND SURDAS, WHO ARE ALL INTROVERTS DISINTERESTED IN THE SERVICE OF SOCIETY. AND LASTLY I WANT TO KNOW WHY PAINTERS OF THEIR TIMES DID NOT SHOW RAMA, KRISHNA, MAHAVIRA AND BUDDHA WITH BEARDS AS THEY DID IN THE CASE OF JESUS CHRIST at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 6
    Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 6, YOU SAY THAT ONE SHOULD WORK ONLY ENOUGH TO LIVE, NOT MORE THAN THAT. IF THIS ATTITUDE TOWARDS WORK BECOMES PREVALENT, MEERA WILL CEASE TO HAVE A TANPOORA, AN INSTRUMENT IN HER HANDS AND WE WILL NOT BE ABLE TO RECORD YOUR DISCOURSES. THE TANPOORA AND THE TAPE RECORDER ARE THE FRUITS OF HUMAN LABOR. SO WE QUESTION AS: HOW WILL POVERTY GO IF MAN ACCEPTS CELEBRATION AS THE WAY OF LIFE? at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 7
    Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 7, YOU SAID THAT KRISHNA HAD GONE BEYOND MIND, AND YOU ALSO SAID THAT, IMPELLED BY THE NATURAL INSTINCTS OF THE MIND, HE DEPRIVED THE GOPIS OF THEIR CLOTHES. HOW IS IT THAT A PERSON WHO HAS TRANSCENDED THE MIND ACTS THROUGH IT? AND IF IT IS SO, IS IT ANY DIFFERENT FROM THE INSTINCTUAL BEHAVIOR OF ANIMALS? at energyenhancement.org

  • Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 8
    Krishna, Krishna: The Man and His Philosophy Chapter 7: Make Work a Celebration, Question 8, YOU TALKED ABOUT SWADHARMA, SELF-NATURE, THE INNATE INDIVIDUALITY OF MAN. THE GEETA SAYS THAT ONE'S OWN NATURE, EVEN IF IT BE INFERIOR IN QUALITY, IS PREFERABLE TO AN ALIEN NATURE OF SUPERIOR QUALITY. THEN THE QUESTION IS: HOW CAN SELF-NATURE, WHICH IS ONE'S INNATE INDIVIDUALITY, BE INFERIOR IN QUALITY? at energyenhancement.org

 

 

 
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