ACHARYAS’ DESK

July 2007

……..continued from June 2007

          When it comes to emotional maturity, we cannot overemphasize the importance of questioning our thinking process and conclusions. This does not imply that one needs to become a ‘doubting Thomas’, ever remaining unsure of oneself or one’s conclusions. However, it does imply that we need to be open to and not threatened about reassessing our thinking process, conclusions and be willing to accept new data so that we can correct ourselves when necessary. We can take several steps to accomplish this.

          We can look back to our thoughts, reasoning, conclusions and their outcomes. It is easier to recognize our errors in retrospect than it is as they are occurring. Living and interacting with others gives us numerous opportunities to correct ourselves. More often than not we fail to avail of these opportunities. Instead we continue our erroneous thoughts and conclusions which become more embedded in us as time goes on. Thus we miss opportunities to learn from our own mistakes. In fact a lesson learnt from one’s own mistake is more enduring and meaningful than lessons learnt from others’ mistakes.

          It is not enough to merely recognize the mistakes in retrospect. In order to prevent their recurrence, we need to also anticipate our own thoughts and possible reactions. The more introspective we are, the more familiar we become with our own mind and thus are able to anticipate how we would think and react in a given situation. This makes it easier to plan our responses and also preempt repeating our errors. Many people remark that they tend to react in a given situation and only in retrospect recognize their error; but they are not able to stop themselves from reacting. How to prevent oneself from reacting when reactions are not voluntary? It is possible to do this by making auto suggestions such as when similar situations arise in the future I will not react in a particular way. Corrective thinking does translate to corrective action. Thus past erroneous thinking can be changed by present recognition and correction, thus leading to future preemptive prevention of repeating the error.

          Most of us have people we trust in varying degrees. Generally this may be a family member or friend we happen to be close to. There is no shame in talking to someone, seeking advice and help from someone we trust. It helps to enquire how others think in situations similar to the ones we deal with. None of us is beyond needing help from another human being at some time or another. If we understand this we can see that it only helps us all if we can give a helping hand to each other and help each other grow. It does not do any good to pass judgments on others but does a lot of good to them and to ourselves to do what one is able to do in order to be helpful to others.

          It helps to recognize that there are several factors that prevent us from analyzing our thinking process honestly. For instance guilt, shame, self-esteem, our image of ourselves based on our ideals, our concern about how other people perceive us and so on. Other characteristics that we would rather not have in ourselves either because we find them undesirable or they are undesirable to others such as greed, jealousy, prejudice, also become obstacles to honest self assessment. To begin with we need to accept that such undesirable qualities are present in all of us in varying degrees. That they are undesirable indicates that they somehow do not belong in us, as they eventually give rise to sorrow and hurt. While they are natural human emotions, they have their basis in erroneous thinking. Thus they can be overcome with understanding. We need to learn to discover cognitively their illegitimacy within ourselves; not in a general theoretical way but intimately in accordance with our own personal life experience. Thereby, we can be free of their influence in our minds.

……………..to be continued

August 2007

………continued from July 2007

            The third aspect in introspection is acting responsibly and being responsible for one’s actions. Action, which includes speech, is an external expression and a consequence of our thoughts and feelings. The way we act is dependent on our feelings at a given time and also our thinking process which includes our understanding, conclusions, judgments, values and so on. We do not always express our thoughts and feelings by action. There are often times when one chooses not to respond in a given situation by word or action. Whether we act or not is primarily based on our choice, even though it sometimes may appear to be otherwise. Sometimes we react impulsively as though we have no control over our actions or words. However, all action is voluntary by nature. In a given situation, we can choose to act, choose not to act or choose to act in different ways.

            We have seen that we have no control over feelings that arise in us. And, our thinking process may be correct or erroneous. When it comes to action, the question to ask oneself is, what is and what should be the basis of one’s choice of action. Our actions cannot be based on just our feelings as they are transient, unpredictable and unreliable. Feelings come and go. Feelings arise from causes that one may or may not be aware of; thus they are unpredictable. Additionally they may be a result of misinterpretation of a given situation and thus unreliable. While their presence may be valid, they are not necessarily justified. A good example of this is feeling angry at someone for something we think the person has done or said. On enquiry we find that our conclusion was erroneous. In such a situation if we had acted in accordance to our feeling at that time it would be counterproductive at the very least.

            What about ‘positive feelings’, such as empathy or love. Here again one is better off not acting purely based on feelings. To take an example, giving charity out empathy is good. However, one has to be judicious in doing so, or else one would give it away in an indiscriminate manner to those who may not benefit from it, or give to causes that are not legitimate. Thus, we see that it is a combination of feeling and proper thinking that needs to guide our actions.

            What about the possibility of choosing one’s actions based only on thinking and not considering one’s feelings at all! It would appear that this could be a viable option and good advice. To begin with, it is not possible for a human being to totally divorce one’s thinking from one’s feelings. That would be akin to a computer choosing options based on straightforward logical programming. And a human being is much more than a computer. It is our thoughts and feelings that make us who we are, and that enrich our lives. Moreover, when our thinking is proper and mature, our feelings only aid in enhancing and enriching our life experiences and do not hinder our making the right choices in action.

            How does a person cultivate ‘proper thinking’? This is where an understanding of what is right and wrong is important. In other words understanding what is Dharma and Adharma. As human beings we have the faculty of choice available to us. It is important to recognize that it is not available to us as an option. Since we necessarily have to make a choice in our actions, if we do not make the right choice, we end up making a wrong one. A wrong choice hurts us and usually hurts others too in small or big ways. Growth involves learning how to make the right choices in action, based on proper thinking and positive feelings.

                                                                                          ………..to be continued

Swamini Pramananda

Sri Dhira Chaitanya

September 2007

……continued from August 2007

To act responsibly means to make right decisions based upon a proper understanding of what is Dharma and Adharma in a given situation combined with positive feelings such as empathy. For this we need to make an effort to understand Universal values. We need to be clear about our gains and losses in regard to choosing dharma and avoiding adharma. Despite our best intensions we make mistakes. This is not from want of desire to do what is right. As human beings our knowledge is limited and the thinking that guides our actions may be erroneous. So we end up making a wrong choice. Of course sometimes we may make a choice knowing it to be wrong. Sometimes our choices are guided by desires and feelings which overwhelm us and cause us to perform actions which we may otherwise not choose to perform. For example hitting a child in anger. In such instances, it is important for our own sake, and also for the sake of one who has been affected by what we have done to take responsibility for our actions. It is important for our own sake because by acknowledging our error in judgment and action we can work on changing such reactions, prevent their repetition and prevent developing or maintaining self defeating patterns of behavior. It is also important to acknowledge our error to the one who has been affected by it. Doing this minimizes the harm to the relationship and also helps to undo some of the hurt that has been caused by our actions.

  Living provides numerous opportunities for us to grow emotionally. These opportunities also come to us in the form of undesirable events which challenge our capacities and help us become stronger. Making mistakes in life because of poor judgment or erroneous thinking has its own negative consequences. These consequences also provide us with an opportunity to clarify our understanding, reassess our judgment and take corrective actions to prevent repetition of similar mistakes. Thus we grow emotionally. Without emotional growth, living is mere existing for a length of time.

As can be seen from the above, introspection is an involved process. Some of us are contemplative by disposition and find it easier to be introspective. Some are less so and it is more difficult to be introspective. It requires us to be patient with ourselves, be kind to ourselves and others, to have faith in our thinking process and the sincerity of our pursuit. And last but not the least we need to have a prayerful attitude and trust in the Order of Isvara to carry us through to the end.

Swamini Pramananda

Sri Dhira Chaitanya

December 2007

The reason for a gap in the monthly editorials was that I had no easy access to the internet. I spent a few months in a ‘remote’ area in the Himalayas on the banks of Bhaagirathi. When Ganga emerges from its source at Gomukh, she is called Bhaagirathi. She is joined by Alakanandaa at a place called Devaprayaag about a couple of hundred kilometers from her source after which she is called Ganga. As Ganga she then travels past Rishikesh, Haridwar, Varanasi etc.

While the idea of living in a ‘remote’ place sounds romantic to the ears and exotic to the fanciful mind, the remoteness of any place is defined rather subjectively. For one who lives in the plains, the mountains feel remote. There are people who live in the mountains for whom the plains are remote. If one defines remoteness in terms of amenities and creature comforts, then of course the cities provide more services and so the further one is from major cities and populated areas the more remote it becomes.

It really all depends on where one considers oneself to be at home.

Being at home does not only depend on one’s physical location. One could be sitting in the living room of one’s home and yet feel out of place, feel like one does not belong there and want to run ‘far away’ from home because one does not feel at home in one’s own home. To person who is at home with himself/herself no place is remote.

The Himalayas are described as the abode of devas. Their beauty is spectacular. Not being poetic I shall leave their description to people with better language and expression. And I believe no description can compare to seeing and being in the lap of Ganga in the Himalayas in person. And Ganga sanctifies every spot that she touches. To sit on her banks is truly inspiring. Being there it is not at all difficult to understand why our ancestors sought to be in her proximity and how she fulfilled their spiritual quest. In fact she continues to bless those who seek her out with shraddha. For thousands of years, millions of our ancestors have been purified and blessed by her. She is truly Gnanaganga, our mother who frees us from Samsara that we have been in from the ‘beginning’ of time which knows no beginning.  

She teaches us to be with ourselves. Not a self that is wanting, seeking, doubtful, uncertain or confused. Not a self that is restless, insecure, or despondent. These are creations of our own ignorance, and ignorance born projections and distortions.

She teaches us to recognize the self that is tranquil, secure, at peace with itself and the world. She helps us experience the divinity that is our essential nature.

You might wonder how come I say all this about an inert river! I will not venture do describe to you the mechanism as if it is a process subject to physical laws and mechanics.

Shraddhaavaan Labhate Gnanam. For the one who has Shraddha Knowledge is (inevitably) gained. The messages from Bhagavan are always around us. We have to learn how to read them. In the quiet tranquility that one finds on the banks of her roaring rapids, one can recognize the essential fullness that is in fact oneself. Gangamaiyaa blesses us as She has blessed millions of our ancestors who sought her refuge. Of this I have no doubt.

Swamini Pramananda

Sri Dhira Chaitanya

Copyright 2007 Purna Vidya Trust

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