... antaḥkaraṇa is facilitated, and when that correction is completed, their purification too can be easily made absolute. These intermediary parts are the emotional mind, the receptive sensational mind and the active sensational mind or mind of dynamic impulse. They all hang together in a strongly knotted interaction. The deformation of the emotional mind hinges upon the duality of liking and disliking, rāga-dveṣa... nt and perplexity,—as when we think we have got the intelligence purified, only to find that it is still subject to attack and over-clouding because the emotions of the heart and the will and sensational mind are still affected by the many impurities of the lower nature and they get back into the enlightened buddhi and prevent it from reflecting the pure truth for which we are seeking. But we have... hunger which is infinite because it is the hunger of an infinite being, the thirst which is only temporarily lulled by satisfaction, but is in its nature insatiable. The psychic prana invades the sensational mind and brings into it the unquiet thirst of sensations, invades the dynamic mind with the lust of control, having, domination, success, fulfilment of every impulse, fills the emotional mind with ...
... even in the observing intellect but from the sensational mind or the passive memory guided only by the mere physical pleasure of sound and emotion. It is bold, blatant, external, imitative, vulgar; its range of intellectuality and imaginativeness Page 30 cannot go beyond the vital impulse and the vital delight. But even in the sensational mind there is the possibility of a remote action... poetry of Matthew Arnold is often though not always of this character. But this is a limited inspiration. Sattwic as well as rajasic poetry may be written from the uninspired intellect, but the sensational mind never gives birth to sattwic poetry. One thing has to be added. A poet need not be a reflective critic; he need not have the reasoning and analysing intellect and dissect his own poetry. But ...
... control the receptive sensational mind which lies at the mercy of the outer touches of things, and impose upon it a rhythm and a true law of perceptive and aesthetic enjoyment. It can teach the emotions of the heart a sense of symmetry and proportion, and cure them of their frothy effusions or violent heaving. It can put a brake on the random impulses of the reactive sensational mind and subject it to ...
... tamasic creature of Nature. According as one or other of her qualities predominates in him, he makes and follows this or that law Page 591 of his life and action. His tamasic, material, sensational mind subject to inertia and fear and ignorance either obeys partly the compulsion of its environment and partly the spasmodic impulses of its desires or finds a protection in the routine following ...
... for the early Roman creed was a superstition, a superficial religiosity and had nothing in it of the true religious spirit. Rome was the human will oppressing and disciplining the emotional and sensational mind in order to arrive at the self-mastery of a definite ethical type; and it was this self-mastery which enabled the Roman republic to arrive also at the mastery of its environing world and impose ...
... condition now being established Mukti Bhukti Discomfort of sensation is now being brought forward in order to be removed. All the indriyas are now free as well as pure, only the manas, or sensational mind remains; it has yet priyam & apriyam in the sensation. As for the thought-mind, mangalam & amangalam, siddhi & asiddhi are now becoming for it two sides only of mangala & siddhi respectively. ...
... The first pressure was on your mind. The centres of the mind are (a) the head and above it, (b) the centre of the forehead between the eyes, (c) the throat and the vital mental (emotional) and sensational mind centres from the breast downward. It is this latter which is the first prāṇa of which you became aware. The action of the Power was to widen these two parts of you and raise them up towards ...
... poured by her into the system, like the Aryan stream into the Indus. Mati means any activity of the mind; right thoughts in the intellect, right feelings in the heart, right perceptions in the sensational mind, sumati may embrace any or all of these associations; in another context, by a different turn of the prefix, it may express kindly thoughts, friendly feelings, happy perceptions. In the last ...
... the obscure infinite of the Inconscient; it wells up in instincts and impulses, which are really the crude and more or less haphazard intuitions of a subconscient physical, vital, emotional and sensational mind and will in us. Its struggle is towards definition, towards self-creation, towards finding some finite order of its obscure knowledge and tendencies. But it has also the instinct and force of ...
... self-revelation, self-inspiration, self-intuition, self-discernment without suffering obscuration by the clouds of vital desire & impulse or deflection by the sense-impacts & sense-reactions. The sensational mind confines itself then to its proper work of receiving passively the impacts of the vital, material & mental outer world & the illuminations of Surya and of pouring out on the world in its reaction ...
... developed on the principle of affirmation, ie everything is accepted as a fact, only the precise incidence & value of the fact has to be disengaged from the rude & inaccurate impression on the sensational mind. The importance of the unfulfilled tendency, intention or impulse physical, vital, mental or supramental, conscious, subconscious or super-conscious, is being emphasised its indispensable importance ...
... that which is far in time & place is inadequate. There is also the lapse into the intellectual perception visited by vijnana from the general vijnanamaya perception suffered by the intellectual & sensational mind. These defects have to be remedied. In the Krishnadarshana, the difficulty of the entire perception of all forms as entirely Krishna is still only occasional & the siddhi which has progressed ...
... itself from all, even the most innocent physical element, or from all but a shadow of it, and be a pure movement to union of soul with soul, psyche with psyche. Still the proper action of the sensational mind is not emotion, but conscious nervous response and nervous feeling and affection, impulse of the use of physical sense and body for some action, conscious vital craving and desire. There is a ...
... meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual—this ...
... meet and our being is freely open to the revealing light of the Divine Truth and the Inspiration of the Divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the Spiritual this ...
... sattwic, rajasic and tamasic creature of Nature. According as one or other of her qualities predominates in him, he makes and follows this or that law of his life and action. His tamasic, material, sensational mind subject to inertia and fear and ignorance either obeys partly the compulsion of its environment and Page 98 partly the spasmodic impulses of its desires or finds a protection in ...
... SENSE-MIND In man the citta develops the life-mind and the sense- mind to a much greater extent than in the animal. The sense-mind throws out a thought-mind, a very elementary state of which we find in some of the advanced species of animals; but in the generality of men this thought-mind is tied to the sense-mind and can, with a greater precision, be called a sensational thought-mind. This... its glamour, if we try to assess it in the light of Yogic psychology, we shall find that it is the triumph of only the sensational thought-mind, which is tethered to the senses, and attached to life. The ordinary human mind is not a mind of reason and will—it is a sense-mind. It is a crude organizer of sense experiences, and of its own reactions to the external contacts. At every step of its action... gradation contains in it the potentiality of the next higher. The dim and drowsy citta contains in it and releases the sense-mind, which, as an instrument of the being, is more awake and alert and active. The sense-mind releases an elementary thought-mind, more sensational than reflective; and from that in its turn springs the buddhi with its ascending scale of awareness and will, its increasing ...
... rectifies and dominates the first mind of Page 667 sense impressions. The impulsive reactive sensational mentality, the life-cravings and the mind of emotional desire are taken up by the intelligent will and are overcome, are rectified and dominated by a greater ethical mind which discovers and sets over them a law of right impulse, right desire, right emotion and right action. The receptive... receptive, crudely enjoying sensational mentality, the emotional mind and life mind are taken up by the intelligence and are overcome, rectified and dominated by a deeper, happier aesthetic mind which discovers and sets above them a law of true delight and beauty. All these new formations are used by a general Power of the intellectual, thinking and willing man in a soul of governing intellect, imagination... data, turns them into perceptions and first ideas, associates experience with other experiences, and in some way or other thinks and feels and wills on the sense basis. This sensational thought-mind which is based upon sense, memory, association, first ideas and resultant generalisations or secondary ideas, is common to all developed animal life and mentality. Man indeed has given it an immense ...
... culture or improving human life spiritually. They were only busy with "movement and speed and strength" and these "were joy enough". All their knowledge was only sensational. The mind that was developed in this state was only a vital mind incapable of pure mental working. Aswapathy then saw a third creation which contained the capacity for pure thinking. There arose gradually a seeing ... obeyed the law spontaneously and joyously. Here service, worship, obedience, faith were spontaneous acts and life willingly surrendered herself to the rule of the mind. As the poet says "Life Page 174 throned with mind, a double majesty". There was no fatigue in its endeavour and "There work was play and play the only work". In fact, "Life was an eternity of rapture's moods... endeavour man never succeeds, nor can he ever succeed because his own consciousness is "only a little trickle of the vast cosmic current, his mind, his life and even his body, all derive their sustenance from an infinitesimal flow of current from the vast cosmic mind, cosmic life and cosmic matter. In fact, it is these mighty cosmic forces from the subliminal and dark unknown but powerful forces from ...
... soul in which all things are latent into the heart where the general bháva (character, temperament, sense & feeling) of the Nama manifested itself to the sensationally perceiving mind & then raised it by distinct concept into the thinking mind. The mind by dwelling on the vák brings out the thing defined by Nama into being in the experience of the thinker & there establishes it as a living & acting presence... confirmations they arrive at an assured and abundant fullness of the divine faculty & its results in the human mind. Ye stomebhih pra súrayo naro magháni ánaśuh. The Rishi proceeds to dwell more fully on the whole process by which the knowledge in man is changed & elevated from the mental or sensational to the ideal type. It is done by a process of natural awakening out of the joy & strength of the divine... our nervous energies as the A´swa, in the mind takes the forms of the mental gods, in the activities of Surya, he is the divine Power expressed in Surya himself and these luminous hosts of the Sungod are his own brilliant liberated energies. Free from the smoke of the lower regions, free from the excitement and distress of his lower emotional & sensational movements, the thoughts of the Rishi, joyous ...
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