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Çevrilecek örnek metin:
The Mind-a Mystery
The vast majority of men know not the existence of the mind and its operations.
Even the so-called educated persons know very little of the mind subjectively or
of its nature and operations. They have only heard of a mind.
Western psychologists know something.
Western doctors know only a fragment of mind. The afferent nerves bring the
sensations from the periphery or extremities of the spinal cord. The sensations
then pass to the medulla oblongata at the back of the head, where the fibres
decussate. From there, they pass on to the superior frontal gyrus or superior
frontal convolution of the brain in the forehead, the supposed seat of the
intellect or mind. The mind feels the sensations and sends motor impulses
through the afferent nerves to the extremities-hands, legs, etc. It is a
brain-function only for them. Mind, according to them, is only an excretion of
the brain, like bile from liver. The doctors are still groping in utter
darkness. Their minds need drastic flushing for the entry of Hindu philosophical
ideas.
It is only the Yogins and those who practise meditation and introspection that
know the existence of the mind, its nature, ways and subtle workings. They know
also the various methods of subduing the mind.
Mind is one of the Ashta-Prakritis. "Earth, water, fire, air, ether, mind,
reason and egoism-these constitute the eightfold division of My Nature" (Gita,
VII-4).
Mind is nothing but Atma-Sakti. It is brain that wants rest (sleep), but not the
mind. A Yogi who has controlled the mind never sleeps. He gets pure rest from
meditation itself.
How The Mind Originated
Mind is Atma-Sakti. It is through mind that Brahman manifests Himself as the
differentiated universe with heterogeneous objects. Brahma thought, "There,
indeed, are the worlds; I shall create the protectors of the worlds." He
gathered the Purusha (Hiranyagarbha) from out of the waters only and fashioned
him. He heated him by the heat of meditation. When he was thus heated, his heart
burst out. From the heart, the mind came; from the mind the moon, the presiding
deity of the mind. (Heart is the seat of the mind; so, the mind came out when
the heart burst out. In Samadhi, the mind goes to its original seat, i.e.,
heart. In sleep also, it rests in the heart with a veil of ignorance between it
and Brahman) (Aitareya Upanishad, 1-3-4).
Cosmic Mind And Individual Mind
Hiranyagarbha, otherwise known as Karya Brahman and Sambhuti, is cosmic mind. He
is the sum total (Samashti) of all the minds. The individual mind is connected
with the cosmic mind. Cosmic mind, Hiranyagarbha, superconscious mind, infinite
mind, universal mind are synonymous terms. Different authors have used different
terms. Do not be puzzled. Do not be confused. It is Sabda-bheda only.
Hiranyagarbha is cosmic Prana also. He is the Sutratman (thread-like Self). He
represents the electric, cosmic, power-house. The different Jivas represent the
different, small bulbs. Electricity from the power-house flows through the
insulated copper wires into the bulbs. Similarly, the power from Hiranyagarbha
flows into the Jivas.
The mind, being very subtle, is in close apposition or contact with other minds,
though the human skull intervenes between them. As mind evolves, you come into
conscious relation with the mental currents, with the minds of others- near and
distant, living and dead. The individual mind of A, although separated from the
mind-substance used by other individuals, B, C, D, E, X, Y, etc., by a thin wall
of very finest kind of matter, is really in touch with the other apparently
separated minds and with the universal mind of which it forms a part.
If A is a friend of B, A's mind is connected with B's mind. The minds of
friends, relatives, brothers of A are attached to A's mind. Several minds are
similarly linked to B's mind also. The minds of those who are attached to A's
mind are, therefore, connected, in turn, with the minds of those who are hanging
on B's mind. In this manner, one mind is in touch with all minds in the whole
world. This is the Vibhu theory of mind of Raja Yoga.
Mind In Sankhya Philosophy
In Sankhya philosophy, Mahat is the term used to denote "cosmic mind" or
"universal mind." It is the first principle that is derived from Avyakta. It is
the first principle that is manifested out of the unmanifested Avyakta. The
wheel of the bullock-cart rests on the spokes. The spokes rest on the nave. Even
so, the mind rests on Prakriti and Prakriti rests on Brahman.
From Mahat comes Ahankara. From Sattvic Ahankara comes mind; from Rajasic
Ahankara comes Prana; from Tamasic Ahankara, Tanmatras; from Tanmatras, gross
elements; from gross elements, the gross universe. Mind is no other than
Ahankara, the idea of 'I'. It is, indeed, difficult to eschew this idea of 'I'.
Mind always attaches itself to something objective (Sthula). It cannot stand by
itself. It is only this mind that asserts itself as 'I' in this body.
The idea of 'I' is the seed of the tree of mind. The sprout which first springs
up from this seed of Ahankara is Buddhi. From this sprout, the ramifying
branches called Sankalpas have their origin.
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