Some reflections on the nature of Mind

The JoHari window suggests there is more to ourselves that what or whom we think we are. We are three people. You must learn who others think you are. They deal with you as a body, with a specific name and an identifiable form. Then you must learn about who you think you are. You are aware of your mind and its monkey tricks, its prejudices and preferences, its passions and pursuits. You are aware of an individual consciousness, of your version of ‘me’ and ‘mine.’ You must learn about the mind as an instrument that can harm you if used unwisely, or help you if used wisely. Then you have to learn about yet another you, the you you really are. For you are neither the body nor the mind, the intellect, the brain, the heart, or the ego.

Your soul (atman) within you is part of the Source of the Universe! You are one with all that exists. You are the Infinite Universal Absolute. The result of such self-inquiry and exploration is true happiness, though not born of possessions or exterior circumstances but based on the knowledge that you are not the body, you are a spiritual being having a human existence.

So, what actually is the mind and its uses? The mind is an instrument, and the five bodily senses of sight, hearing, taste, smell, and touch are also instruments, and they should all be used together to gather information about the external world. Of these, the mind is the master instrument that should control and direct the senses. But instead, it usually serves the senses, even though they should rightfully be its servants. It is this reversal of roles that leads us into bondage. The characteristic of the mind is to flutter and flit hither and thither through the outlets of the senses into the external world of colour, sound, taste, smell, and touch. It tends to allow the senses to lead it into attachment to outer objects, and thus desire for those objects is born. But all desires originate in the bodily or physical form in which the real Self merely resides. However, the mind can be tamed and turned toward the Higher Self as its master and guide.

The Higher Self is your Higher Consciousness, seated in the Soul.

Many scientists and philosophers tell that babies are born with a blank slate, tabula rasa meaning there are no contents in the mind of the new-born. Mind is not like a white paper that does not have any impressions written on it. The tendencies and experiences derived in a number of births have been imprinted on it. The fruits of many actions performed by the body are also imprinted on the mind. Therefore, mind may be described as an entity that is full of thoughts and desires. So the mind is not the real Self any more than is the body. They are both instruments designed for the use of the High Self (Higher Consciousness). The senses can be likened to a team of horses pulling a vehicle, with the mind as the driver. When the horses are allowed free rein, they are likely to run off in different directions to pursue a tempting scent, follow a distracting sound, or gallop back to the stable to be fed. If we actually found ourselves in such a vehicle, we would not feel at all safe or secure. Yet many people spend their lives allowing their senses to lead them astray. The horses need a driver giving orders to ensure that they act in unison, as a team proceeding in the same direction, so the vehicle can safely reach its intended destination. By far the most reliable way to achieve this objective is for the driver to hold the reins lightly and give over the actual driving to the High Self, who is so much more capable of handling the entire process.

The great teachers of humanity remind us that “The mind is said to be the instrument of both bondage and liberation. Allow the senses to lead it outward; it binds. Allow the intelligence to prevail upon it to look inward for bliss; it liberates.”

Another way to picture the mind:

When air fills a football, it takes the form of the ball. When it fills a balloon, it takes the form of the balloon-oval, sausage—shaped, or spherical. The mind assumes the form of the objects to which it is attached. If it gets fixed on small things, it becomes small; if on grand things, it becomes grand. Like the camera, it takes a picture of whatever it is pointed at, so take care before you click.