Excerpts of some of the articles in current issue:

Mind and Consciousness by Jayadeva Yogendra
Man is what his mind is. Again, without the sensory data that we gather, there is no mind. The mind develops from gathering sensory data from its contact with the external world. Such sensory information that is gathered colours the mind and generates, in turn, desires. Desires lead to action. Actions lead to impressions and impression to fresh desires.

Feelings cannot be treated separately from the states of consciousness. Knowing and feeling are but two aspects of the modification of the same entity- the Citta. Gunas or the ultimate constituents of the material life are themselves “feeling stuff”. There is a lot of play of feelings involved in our mental life. Latent memories of such feelings become the prime movers in making up the evolution of the Gunas. Gunas evolve and cause a variety of our experiences. Though it as the Gunas that create all these experiences they themselves are neutral.

Devadatta was rich and possessed a house and cattle etc. Devadatta then became poor since he lost his house and property. In real fact, Devadatta remains the same person in both the above situations. It is not as if the person Devadatta has become maimed of limbs .The various images that are reproduced in our mind of the outside world keep changing though the gunas themselves that cause this, very much like the colour glass pieces in a kaleidoscope, remain neutral. Nothing really is happening except our own construction of thoughts and feelings on a neutral, ever changing external reality.

The mind of ours is a repository of many a past impressions and feelings. These latent states in our mind have to actualize themselves into our consciousness to be experienced by the perceiving spirit. Such an actualization of the latent stage is desirable from the ultimate point of the Apavarga or freedom of the spirit. We remain identified with the projected images on the screen forgetting the source of illumination – the lamp of the projector.

It is the specialty of Yoga that it tries to understand all human endeavors, joys and sorrows from the point of view of the identification of awareness with the mental states.

Renunciation by Andrew Lewitt
Surely the world must be left behind by the one who dives headfirst into the nectar of God .How could one have any interest in the material world after a spiritual vision? But the householder has so many duties and responsibilities that leaving behind the world is impossible. Yet for the one living in the world peace also must be a possibility, for God could not close the doors to so many?

Real renunciation lies not in the amount/non-amount of possessions, but in the inner attitude. One who attains a certain level of interest in the spiritual life is a real renunciate. To one deeply interested in the spiritual life, the material objects will be seen simply in their aspect of functionality. The Yogi wants to know how such tools will serve him/her, not how he/she will serve the tools.

We unfortunately are in a confused condition. Instead of measuring an items functionality and using is accordingly, we see each object as the paramount dimension to life. ‘Oh, goody’, we say, ‘let’s play, use, obsess over, get attached to and feel sorrow.’

The Yogi is aware of the real centre of his/her being. His/her focus and desire is bent inward, consciously dwelling on this inner fire. This is the goal of renunciation. If one is established in one’s centre, what effect do the trappings of the world have? Such a one takes what comes, seeing the same value in a lump of earth as a bar of Gold (Gita) .This is real renunciation.

Elimination of certain traits must be coupled with implementation of new more positive actions. The void made must be filled. If we don’t do it consciously, who knows what unconsciously will enter in. Normally one should try to bring to life the opposite of the negative element .If one is abusive, consciously become loving or if one is morally incorrect, consciously read scriptures on moral authenticity.

On the other hand, Yoga also looks at those aspects of ourselves that are evil in nature and seriously detrimental to our moral character .Cigarettes, murder, abuse, sexual misconduct, to such things Yoga recommends a strict policy. Why partake in those things that are both addictive and straining to our character? Accepting such weaknesses, we are only losing faith in ourselves as moral individuals and therefore becoming blind to the possibilities of total development. Such impurities are to be cast out with vigor and relentlessly. As one teacher says, “do not accept your negative traits.”

On the other hand, Yoga also looks at those aspects of ourselves that are evil in nature and seriously detrimental to our moral character .Cigarettes, murder, abuse, sexual misconduct, to such things Yoga recommends a strict policy. Why partake in those things that are both addictive and straining to our character? Accepting such weaknesses, we are only losing faith in ourselves as moral individuals and therefore becoming blind to the possibilities of total development. Such impurities are to be cast out with vigor and relentlessly. As one teacher says, “do not accept your negative traits.”