How Do You Tap Into Your Spiritual Brain And Awaken Your Awareness During Stressful Times?
There are three kinds of intellect (buddhis):
vyabhicharini buddhi (impure or wrong intellect – the viparit buddhi which causes bad karma),
avyabhicharini buddhi (good intellect through which good karma are bound), and
samyak buddhi (right intellect which leads towards the Soul, the Self, an abode of eternal bliss).
When you tap into your spiritual brain, you are availing of the right intellect (samyak buddhi)
It is the right intellect (samyak buddhi) that leads us to lasting happiness. While in any of the three states, stated above, if a person has had the ‘darshan’ of an enlightened being, then right intellect (samyak buddhi) will arise within him. If he has done darshan of the pure enlightened one, and he places his faith there, that causal seed will not go unrewarded. It will lead to samyak buddhi, which finds the path of liberation very easily.
After Self-realization, the intellect becomes samyak and hence people maintain awareness of what is beneficial for them.
The intellect that people use in the world is not the right intellect, and that is why even those who have money, intelligence, status, etc., experience so much suffering. The wrong intellect is the reason for all our suffering, the very reason for being stressed and remaining worried. Happiness comes when one’s intentions become purer and honorable.
Viparit buddhi i.e. the deluded intellect prevents one from knowing what is beneficial and what is harmful for the Self. It shows you worldly benefits and non-benefits, whereas samyak buddhi i.e. the enlightened intellect will push away the worldly life and take you towards moksha (ultimate liberation).
How do you tap into your spiritual brain and awaken your awareness during stressful times?
Param Pujya Dada Bhagwan, the enlightened being, explains,
“It is the deluded intellect that confuses you, and it has been with you since many past lives. Moreover, it does not leave because it has support. If you understand that this intellect is of no benefit to you, then you will become free of it. Eg. If you tell your servant, you no longer need his services, but then ask him to run errands for you, is that right? Similarly, you should not make your deluded buddhi run even a single errand for you. This intellect must never get any support.
For instance, a grocer gets in a dispute with one of his customers for not paying him 2000 Rupees. In the altercation, the customer slaps him. The matter goes all the way to a court. Here, he has not been paid yet, and there is a court case. He keeps saying, “I am very unhappy. This whole mess has made me very miserable.” He has invited all this misery upon himself!
No misery (stressful times) will visit anyone, if it is not invited
Miseries arise because of the viparit buddhi. Viparit buddhi is like cutting vegetables with the wrong side of the blade; the vegetables will not cut and your finger will bleed.
Here, Samyak intellect states, “We must remain silent when this circumstance is unfolding in front of us, otherwise we will take a beating”, whereas the viparit intellect will not remain silent, rather it will get you a beating. A thick layer of viparit intellect has taken hold of us, which we realize when Gnani (the Enlightened One) points it out to us.
If there is a snake and one uses the light of the buddhi there, he will become very restless. But the awakened awareness says, ‘Carry on, nothing is going to bite you’ and hence he remains unaffected. Wherever there is a need in worldly life, the buddhi naturally and spontaneously provides its light and the work gets done. But one uses the intellect that leads one astray. This unnatural intellect (viparit buddhi) says, “What if the snake bites?” This very buddhi makes one suffer. All suffering can be destroyed through right and natural intellect (samyak buddhi), whereas one invites all suffering through viparit buddhi.
When knowledge of the Self expresses, it is synonymous with the state without the use of buddhi Then, one will be able to get rid of the cobwebs of karma. Otherwise, the entanglements of karma will not fall away in the presence of the buddhi. Eg. Whether someone tells us, “Dada, you have no sense” or “Dada, you are a Gnani Purush”, both the circumstances are the same for us. They appear the same to us because we are without intellect (abuddha).
The intellect will say, “I like the comment, ‘Dada you are a Gnani Purush’ and ‘I don’t like the comment, ‘Dada you have not sense.’” But these are mere circumstances, circumstances which sometimes say, “Dada, you are a Gnani Purush” and sometimes, “Dada, you have no sense.” Furthermore, it is all vyavasthit (in order). Vyavasthit (the Nature’s order) will not pardon you from any circumstances. And if you use your intellect, you will not escape being hurt from either the pleasant or the unpleasant circumstance.
Some prefer the daytime and some the nighttime, but both are circumstances and both are relative. Because there is night, there is value for the day and because of the daytime there is value of the night. The Lords say, “These are all circumstances and the other is the Soul (the Self), there is no third one besides these two.”
People have absolutely no awareness of what is right and what is wrong because of this illusion.
In this world, there is only the Self (the Soul) and the circumstances. There is no such thing as good, bad, right or wrong. Awakened awareness says, “No one has any control to change any circumstances. It is merely, and only a karmic account from the past.” Why does one say, this is good and this is bad? It is because of the illusion, he has the wrong perspective.
The Vitarag Lords say all circumstances are the same
Worldly people make two distinctions in all circumstances:
a profitable (beneficial) circumstance, or
a circumstance of loss (non-beneficial circumstance).
But profit and loss is not in our control. The circumstance that brings us satsang (enlightened company that awakens our awareness and keeps it awakened) is the circumstance that is worth choosing. All other circumstances are just circumstances. Whether something comes to you or is taken away from you, it is all the same. But this is where the intellect interferes. You only have to remain as the knower and the observer of all circumstances. This becomes possible only after Self-Realization. And Self-Realization becomes possible when we meet the Enlightened One.
All of us have to face circumstances. So, we should keep preference for circumstances that help us progress towards the Soul, and not for the circumstances that help us in the relative world. Hence, let’s pray that we meet the circumstance of meeting Gnani, the Enlightened One, soon, and with his grace attain Self-Realization.
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