Gita key verses course 18 – What is mind & mindfulness? How can I become more mindful? – Gita 06.05

What is the mind, what is mindfulness, and how can we be more mindful?
These three questions we will address, and we will address them as the three parts of this talk.
So, let’s begin with verse 6.5, it’s on the next slide:
uddharedhātmanātmānam nātmānam avasādayet, ātmaiva yātmano vandhur ātmaiva ripurātmanahā.
So, uddharedhātmanātmānam, Krishna is saying here, elevate yourself. ātmanātmānam nātmānam avasādayet.
So, the word Krishna is using is ātma. That ātmaiva yātmano vandhur ātma, the self is the friend of the self. ātmaiva ripurātmanahā, the ātma is the enemy of the ātma. Therefore, elevate the ātma with the ātma and don’t degrade the ātma with the ātma.
Now, here the word ātma has many different meanings. Ātma can refer broadly to the essence. Sometimes ātma can refer to the soul, sometimes it can refer to God, sometimes ātma can refer to the body or the mind (as in dehātmaguddhi, where someone thinks of themselves as the body). So, the word ātma can mean different things: the body, the mind, or God, among others.
In this verse, ātma refers to the mind, so it is saying, the verse is saying, elevate yourself with the mind and don’t degrade yourself with the mind. The mind can be your friend, and the mind can be your enemy. This is quite an intriguing verse—what does it actually mean? Let’s discuss this. First, we will discuss: what is the mind? Yes, can we go ahead?

In this verse, there are two senses of the word “self.” One is the elevator, that you elevate yourself, don’t degrade yourself. That means there is a sense of the self or the observer, the chooser. You have to choose whether you will be elevated or degraded. That is the soul. There is another sense of the mind, which is the suggestor or the destructor. The mind might say, “Let’s do this, let’s try that, let’s do that.”

If we consider ourselves, for example, right now you are attending this talk. While you are attending this talk, a part of you may want to focus, but another part might say, “Oh, I was cooking food, did I turn off the gas?” Or, “What is that person doing over there? I need to check it out.” Or, “I got a message on my phone, what is the message? Let me check it.” So, there is a part within us that keeps distracting us: “Do this, do that, watch this.” So, what is that distracting part? That is the mind.

Krishna is telling us here that the distractor can be your enemy. But the mind can sometimes come up with good ideas too. It’s not always the case that all ideas are bad. When the mind comes up with good ideas, it’s offering suggestions, and these suggestions can be accepted. But before they are accepted, they need to be evaluated.

In fact, this capacity to abstract ourselves from ourselves—to distance ourselves from us and look at ourselves from another perspective—is a distinctive human capacity. This enables us to become self-aware. For example, we can become aware: “Hey, I am becoming angry now.” Sometimes we notice this by the reactions of others. If others are surprised and ask, “Why are you yelling?” we might respond, “Was I yelling? I didn’t mean to.” Or sometimes we notice it ourselves: “Now I am feeling angry, now I am feeling annoyed, now I am feeling disheartened.”

This capacity to be aware of ourselves—knowing that I am here, but I am also the experiencer of emotions, and I am also the observer of those emotions—is key. For instance, “I am feeling this, but is it worth being irritated about?” That is a question that needs to be asked. This way, we can understand that there are multiple levels of the self, within which the observer and the suggestor (or the chooser and the distractor) exist.

Now, how does the mind function? Let’s say we are driving a vehicle, a car, and someone else is sitting next to us in the car. If that person constantly distracts us, “Hey, did you see that billboard? Did you see the new shop over there? There’s a new movie in the theater, let’s go there! What’s that? I can’t identify that, let’s go check it out.”

If someone is constantly distracting us while we are driving, it could lead to trouble. So, the observer is the soul, and the distractor is the mind. The mind, however, is not the one driving the car. It is sitting next to the driver. The mind can propose, but it cannot impose. The mind can suggest, “Let’s do this, let’s watch this, let’s go there,” but it cannot force us to do it.

Depending on how much the soul listens, the mind’s suggestions either get implemented or not. The mind is not in the driver’s seat. It can propose, but it cannot impose. However, the mind can be so persuasive, so seductive, so shrewd, that we might not even realize it is the mind’s suggestion. We just accept it as our own idea and act on it. The mind distracts while we are trying to drive the car of our body in the journey of life.

To understand this in more metaphysical terms, we’ve discussed this example before: the soul is like the user, the mind is like the software, and the body is like the hardware. This is the standard metaphor.

So, our existence is at three levels: body, mind, and soul. Now, what does the mind do?
There is a way in which the mind functions to distract us, but that is not the only role of the mind. We may ask, “Why do I need the mind? It is constantly distracting me.” However, the mind is not just like a person sitting next to us and distracting us; it is also our link to the world. For example, if we have a computer but no hardware installed, we would not be able to use it at all; it wouldn’t function. We need hardware, but we also need software to interface with the hardware. Similarly, to link with the world and function in the world, we need the mind.

Next slide: So, what does the mind do? It integrates the inputs from the senses and presents them to the soul. Just like a house with five doors or a high-security building with five entrances, there might be security cameras at each of those entrances. These cameras are all integrated and brought to the control center, where a security officer sits and observes all of them. Similarly, the inputs from all the senses are brought together and presented to the soul by the mind.

This is what Krishna tells us later in the Bhagavad Gita. The first two lines describe the five senses. We have taken inputs from these five senses, which are known as the knowledge-acquiring senses (Gyanendriyas). These inputs are integrated through the mind, just as the five fingers on the hand are centered around the palm, with all fingers joined at the palm. Similarly, the five senses are integrated in the mind. Then, through this mechanism of the senses and mind, the soul tries to enjoy various worldly sense objects. Through the five senses, we perceive what is attractive and what we want to enjoy. We then move toward those objects and seek to enjoy them.

Next slide: To understand this in another way, the soul is the root, the source of consciousness, and the mind is the route of consciousness—the channel through which consciousness flows. The soul is here, the mind is here, and the body is here. The consciousness of the soul comes through the mind to the body and to the outer world. However, the mind is not just a route of consciousness.

Till now, I have talked about two roles of the mind: one as a distractor, and the other as a route. Now, at a functional level, the mind is meant to be simply a route, but it is not just that.

Let’s say we have a pipeline through which water is meant to flow. If chemicals are coated on the inside walls of the pipeline, the water will not pass through as it is. Instead, the water will be contaminated by those chemicals. So, while the water that enters the pipeline might be pure, the water that comes out will be contaminated. Similarly, our consciousness is meant to flow through the mind, but because the mind has its own impressions, the light of awareness passing through the mind becomes contaminated. It gets filtered and channeled in a particular way.

For example, if we enter a room, normally we would observe everything in the room. However, if someone is very attached to a particular sport, say cricket, the first thing they might look for is a TV to see if they can watch the cricket match. If someone is very attached to food, they might enter the room and immediately notice the food, ignoring everything else. In that case, the consciousness flows through the mind, but because of their strong attachment to food, their consciousness gets directed in that way.

So, the mind is both a transmitter of consciousness and a distorter. It directs consciousness in a particular way, often not necessarily in a healthy way. When Krishna says to elevate yourself with the mind and not degrade yourself, he means that you should recognize that the mind is a filter, a transmitter, and a distorter of consciousness. Observe how your consciousness is getting distorted by the mind and decide whether that distortion is healthy or unhealthy, desirable or undesirable. The transmission should happen in a way that is constructive, not destructive.

This brings us to the next point. Go ahead to the next slide. So far, we’ve discussed what the mind is. Often, the mind is referred to as the enemy. Krishna says in this particular verse, which we are discussing now, that the mind has four distinct attributes. This is a well-known verse, 6.34, where Arjuna speaks of the mind’s difficulty in being controlled.

Why is it difficult to control the mind? It is because of these four attributes. We are discussing now how the mind distorts the consciousness that flows through it. It distorts because it is, first of all, restless (chanchala). Chanchala is an adjective often used to describe children who can’t stay focused. For example, if a mother tells her child to sit and study, and she goes to the other room, when she comes back after 30 minutes to an hour, it is extremely unlikely that the child will be sitting peacefully and studying. Children often wander, their minds jump from one thing to another. So, chanchala means restless.

However, the mind is not just restless; it is also reasonless, meaning it is irrational.

Once the mind gets attached to something, it becomes uncontrollable. Once it wants something, it just wants it, and it wants it more and more. Sometimes a child may have one toy, which is actually a good toy, but the neighboring child has another toy that’s not as good. Despite that, the child may want that toy and insist on getting it right away. They won’t say, “I’ll wait until later” or “I’ll go to the shop and buy it.” No, they want it right now.

This is how the mind behaves when it becomes reasonless. It is difficult to reason with the mind; you can’t make an argument and convince it to see sense. It is reasonless—it is brahmati. At least a child is physically small, and parents can sometimes scold the child to control their behavior. But the mind is ruthless. It is pallavath—strong and unyielding. In this sense, the mind behaves like a bully.

Rather than us using force to control the mind, it often seems that the mind uses force to intimidate us. It demands, “Do this, do this, do this,” and creates such a strong inner pressure that it feels like we are living in psychological torment. This is what happens to someone who is addicted to something. Their mind continuously craves, and even if they don’t want it, the craving becomes unbearable. The mind becomes like a bully, ruthlessly tormenting us.

Earlier, I mentioned that the mind can only propose, not impose. This is true, but the mind can propose in such a demanding way that it feels like an imposition. The mind is not just brahmati, but relentless. It does not stop; it keeps asking and craving. It keeps saying, “I want it, I want it, I want it.” The craving doesn’t necessarily go away; it can persist. The Bhagavatam says that while the body grows old, attachments do not grow old. The term jara means old age, but ajara means something that does not grow old. The paasham (shackles) of attachment do not grow old, and so the mind’s cravings continue to distract us.

Traditionally, people would engage in worldly activities, and as they grew older, around the age of 50 or so, they would retire or reduce their material pursuits and focus on spiritual growth. But today, there is an entire industry focused on targeting older people with sensuality. Ads, events, and entertainment are marketed to older individuals to encourage them to fulfill their desires, such as attending parties, going sightseeing, or enjoying material pleasures. Even though the body may not be physically fit, the mind is still filled with cravings. Media and culture further fuel this desire.

Because of these four attributes, the mind can become a fearsome enemy, and going against it can seem extremely difficult. Arjuna tells Krishna that when the mind starts demanding something, it flows so fast that trying to stop it feels like trying to stop the wind. How can you stop the wind? It seems almost impossible.

So, understanding the mind is crucial. The mind is meant to function as a link, a transmitter of consciousness, but while transmitting, it often distorts our consciousness.

Go to the next slide.

So, what is mindfulness?

Next:
Mindfulness means being aware of our situations and our emotions. Going back to the earlier metaphor of driving, a driver needs to be aware of the road they are driving on and also of what the person next to them is doing. If a driver gives all their attention to the person next to them, they will not be able to drive properly. But if they ignore the person entirely, they might be caught off guard. Similarly, we need to be aware of the physical reality around us, and we also need to be aware of how we are reacting to that reality at an emotional level. What kind of feelings are coming up within us? What thoughts are popping up in our minds?

As I mentioned earlier, think of the mind as a control center with five entrances—five doors, from which closed-circuit cameras are routed to the control center. The security in charge should observe all the windows and then focus on the one that seems important. For instance, if a character looks suspicious, the security officer might zoom in on that window to get a clearer view. They may observe and decide, “Okay, this person might need a more thorough identity check,” and then instruct others accordingly, such as asking them to verify the person’s identity or to keep an eye on them.

In a similar way, while all five senses are giving us inputs, we consciously choose to focus on some of them. For example, you might be sitting and hearing things, but at the same time, you might feel that your back isn’t comfortable and you might want to stretch your legs. These physical sensations are coming in, but you may decide that it’s not a big issue. Perhaps you tell yourself, “This class isn’t too long, so I can stretch later,” or you might stretch briefly and continue without paying much attention to it.

That sensation coming through the sense of touch is like one window of input. You decide whether to maximize the focus on it or minimize it. At this moment, you may choose to focus on the windows of sound and sight to pay attention to what’s being spoken. However, the mind has its own programming, and sometimes it automatically maximizes or minimizes certain windows based on our attachments and desires.

For example, when someone is very attached to something, that particular window—such as the craving for a certain object—might pop up and automatically grab their full attention. This is where we need to be aware: which window is getting maximized? Which one is drawing our attention away?

For instance, the security officer might be assigned to observe various doors, but if something unrelated pops up on their computer, such as a Facebook notification, they might start paying attention to that instead. Meanwhile, a suspicious person could slip through unnoticed, creating a potential risk. Similarly, the mind is meant to help us focus and function in the physical reality, but it can also distract us. We need to be aware of both the external situation (the physical reality) and the internal situation (our mental state or emotions). In Hindi, we say paristhiti (external situation) and manasthiti (mental state). Being mindful means being aware of both.

Now, let’s talk about the term “mindful.” What does it literally mean? It doesn’t mean “full of the mind.” It doesn’t mean that we should focus only on the mind itself. Instead, it means that we should recognize that the mind can be distracting and we shouldn’t let ourselves get carried away by it. “Don’t fool with the mind”—this means not tampering with it unnecessarily or provoking it. Rather, we need to observe it, understand it, and process it without letting it take control.

In essence, if we are not mindful, our mind can make us act foolishly. Now, I’d like to take a slight detour and discuss how the word “mind” can have multiple meanings. In the philosophical context of the Bhagavad Gita, the mind refers to the link between the soul and the body, as I explained earlier. However, in common usage, the word “mind” can mean different things.

For instance, when we ask, “Have you lost your mind?” we’re referring to intelligence or sanity—meaning, “Why are you acting this way?” It implies that the person is not thinking rationally. Similarly, when we say, “Give this your full mind,” we are asking where your attention is or whether you’re focusing on something. The word “mind” can also refer to a person’s intellectual capability, as in, “Einstein was one of the greatest scientific minds of the last century.” In this case, “mind” refers to a highly intelligent person.

The word “mind” can have different meanings. One such meaning is found in the expression mind over matter, or in philosophy, the mind-matter duality. In this philosophical sense, the word “mind” refers to something beyond the physical world of matter, something non-material. In Western philosophy, the mind is often equated with everything that is non-physical, while the physical world, or reality, is considered the realm of matter. So, mind over matter refers to the idea of rising above material stimuli to control oneself by raising one’s consciousness. This duality—mind versus matter—reflects how we often need to transcend material distractions and control our own responses.

The word “mind” can have many different meanings, so when we say “be mindful,” we are asking someone to be thoughtful, to use their intelligence, and to be aware. Here, “mind” refers to attention and intelligence—be attentive, be aware, be mindful. If you find these different senses of the word “mind” confusing, you don’t need to worry too much about it. But it’s helpful to understand that the word “mind” can mean different things depending on the context.

In philosophy of language, it’s understood that the meaning of words is not only found in the dictionary. The meaning is also shaped by the context in which the word is used. A word is like a chess piece—just a piece by itself, but its meaning depends on the rules of the game. For example, a pawn may seem insignificant, but if it’s in a critical position on the board, its value can increase dramatically. Similarly, words must be understood based on the context they are used in. Generally, when we refer to the word “mind,” we are speaking about the link between the soul and the body. The mind can either link them or sometimes distract us.

Now, let’s talk about how we can be more mindful. We all have the capacity to be aware and attentive. For example, right now, you are aware that you need to focus on this class. However, we all have room to enhance our mindfulness—this is why we are discussing how we can be more mindful. By being more aware of what we are doing and feeling, we can stay focused.

Based on the sixth chapter of the Bhagavad Gita, there are three key principles for becoming more mindful: persistence, intelligence, and transcendence.

1. Persistence refers to the need for repeated practice.
2. Intelligence means not only practicing but doing so thoughtfully, using your intelligence.
3. Transcendence refers to the object of focus, which should be transcendental in nature.

Now let’s explore each principle.

Persistence

In Bhagavad Gita 6.26, Krishna says:
“Wherever and whenever the mind wanders, bring it back under the control of the self.”

Krishna acknowledges that the mind will wander. Don’t expect to focus and have your mind stay focused right away. The mind will stray, but we need to persist and bring it back into focus. This persistence is key in developing mindfulness and meditation. If you’re practicing Bhakti chanting, for example, the mind will wander, but you must keep bringing it back, again and again.

Persistence is critical in training the mind. Think of the mind as a child—it won’t mature overnight, but with time and patience, it will. Similarly, our restless minds need time to mature, and we must be patient and persistent. Each time the mind strays and we refocus it, we are slowly training it. It may feel like we are starting over every day, like climbing a mountain and slipping back down, but each time we refocus, we are making progress. Even if the results aren’t immediately visible, we are improving through consistent practice.

Next, we come to intelligence. Intelligence means that the mother should not simply wait for the child to grow up on its own. The mother is feeding the child, and if the child is not studying, the mother focuses on the child. The child might not focus, but the mother must focus. Feeding the child means giving the child what nourishes it, and focusing means guiding the child. The child might not focus, but the mother has to focus, just like intelligence must guide the mind.

The mother also guards and guides the child. Guarding means preventing certain things, like “don’t do this” or “don’t let this happen,” while guiding means directing the child on what to do, like “do this.” Broadly speaking, these are prescriptions (what to do) and proscriptions (what to avoid). The mind, like a child, must be mentored—it needs to grow and develop, and simply having persistence isn’t enough. Intelligence must guide that persistence.

For example, if someone wants to become a top-notch archer, they need to practice by shooting many arrows. It’s not the first shot that will hit the bullseye; it’s through continuous practice. An Olympic archer may shoot thousands or even millions of arrows to perfect their aim. This represents persistence. However, persistence alone isn’t enough—intelligence is needed. The archer must analyze why they missed and adjust their technique. Maybe they need to adjust their arm position, or perhaps they need a different bow. Intelligence is needed to understand what works best and improve the aim.

Similarly, when we try to focus the mind, we need intelligence to help us understand what works and what doesn’t. Guarding and guiding means identifying things that help and things that distract. For example, if I want to study the Bhagavad Gita, I can guide myself by keeping a picture of Krishna nearby to inspire me. I can also listen to recitations of the verses to help me get into a more spiritual mindset. Guarding would mean avoiding distractions, like keeping my phone on silent or away from my study space, to avoid interruptions.

In this way, intelligence becomes a crucial tool in focusing the mind. In the Chaitanya Charitamrita, it is said:
“Siddhanta baliya chitte na kareya alas, Iha hai te Krishna lage sudruda manas.”
This means that when we study spiritual philosophy, we should not be lazy about it. If we understand the teachings with intelligence, we can focus our mind and deepen our conviction. The intelligence needed to understand philosophy and Krishna’s teachings will help us stay focused.

In Bhagavad Gita 6.25, Krishna says:
“Shanai shanai rupaname buddhya dhruti gruhitaya, atma samstham mana hurtva na kinchid api chintayet.”
With intelligence and sustained conviction, we can gradually control the mind. Intelligence will guide us to focus the mind properly.

Transcendence

Transcendence refers to the object of focus. When we meditate, we need an object of meditation. Some people may focus on the tip of the nose or a candle flame, and while this can help, it is better to focus on a divine object. Krishna, the all-attractive Supreme Being, is the ultimate object of focus. Once we focus on Krishna, our mind begins to find rest in Him.

The difference between focusing on other objects and focusing on Krishna is that Krishna is inherently all-attractive and all-purifying. As we get connected with Krishna and absorbed in Him, this focus will gradually purify our hearts and minds from distractions and impurities. This is the essence of meditating on Krishna—it leads to deep absorption.

The last verse of Chapter 6 (6.47) in Bhagavad Gita says:
“Among all the yogis, the topmost are those who focus their minds on Me.”

This highlights the ultimate goal of meditation: to focus on Krishna, who purifies and elevates the mind to the highest level.

Krishna is the supreme transcendental reality, and focusing on Him is the best way to manage the mind. By making our mind full of Krishna, we take mindfulness to its fullness. This means surrounding ourselves with Krishna-related stimuli and filling our consciousness with the intention to serve Krishna. Through inner remembrance and outer service, when our mind is filled with Krishna, mindfulness reaches its full potential, and we can experience the joy of living by being absorbed in Krishna.

Summary

To summarize what I discussed today, the primary focus was on the mind. We started by looking at the two senses of the self: one as the observer and chooser, and the other as the distractor. The distractor can be identified as the mind, while the chooser is the soul.

The mind’s role is to be a conduit for consciousness, which comes from the soul, the root. The mind acts like software that integrates various stimuli and presents them to the soul. However, it also serves as a distractor—like a person sitting next to you while you’re driving, constantly causing distractions. This is why the mind is often considered an enemy due to its four attributes: it is restless (chanchala), reasonless (pramati), ruthless (ballavad), and relentless (drudham).

Being mindful means being aware of both our external situations and internal emotions. It involves being conscious of both physical reality and mental reality.

We also discussed various senses of the word “mind”: it can refer to attention, intelligence, and the non-material realm. It also acts as the link between the body and the soul. Lastly, we explored how we can be more mindful by practicing persistence, intelligence, and transcendence. Just as a child takes time to grow, we need to be patient with our minds, refocusing and using intelligence, just like an archer adjusts their technique to hit the target. Transcendence refers to focusing on Krishna, the all-attractive Supreme, who is not just an object of concentration but an active source of purification. As we focus on Krishna, the distracting influences within the mind will gradually be purged, bringing mindfulness to its fullness.

Questions

Now, let’s address some questions.

Why are the senses more attracted to sense objects, and why do even great sages fall into temptation after long practice? What is the hope for us?

This attraction is based on the impressions within the mind. Whatever impressions we have formed, whether in this life or previous ones, will continue to influence us. For example, if we have indulged in lust, anger, or greed in the past, we may be drawn to those tendencies again. However, through persistent practice of bhakti, these impressions will slowly shift. As we continue practicing, the impressions within us will begin to attract us towards Krishna instead of material desires.

Just like an alcoholic who, when passing a bar, is already tempted by thoughts before even entering, our past indulgences leave impressions in the mind. But as we persist in bhakti practice, gradually, these impressions will be replaced with those that attract us to Krishna.

Regarding the great sages who fall into temptation, it’s important to understand that managing the mind is one of the most challenging tasks. Success doesn’t come easily in any difficult area of life. For instance, thousands of athletes dream of winning an Olympic gold, but only one wins every four years. If they were to focus on all those who didn’t succeed, it would discourage them. Similarly, we must be patient and persistent, learning from both the successes and failures along the way.

Learning from Successes and Failures

In the scriptures, we are presented with stories of both successful and failed characters. We look to those who succeeded for inspiration and try to learn from their paths. Similarly, when we encounter characters who failed, we reflect on their mistakes and use those lessons to avoid repeating them. Life is a challenge, and we must be prepared for it. Even champion athletes may stumble during the final lap and not win. It’s possible for someone who has come a long way to falter and not finish, but in future sessions, we will discuss how spiritual life is different from material life. In material life, if we don’t succeed, we lose and may even lose everything. However, in spiritual life, any progress we make stays with us forever. So, even if we fall, it’s not a permanent loss. It’s just a temporary distraction, not degradation. Our spiritual assets are never lost. We’ll explore this idea more in future sessions. This is why we must always remain positive and hopeful, continuing our journey of spiritual growth.

Questions and Answers

What happens when someone experiences paranoia or bipolar disorder? What is the state of their mind?

This question relates to another complex area, but I will provide a brief answer. Paranoia and bipolar disorder are terms used to describe certain states of the mind, but these are often categorized based on symptoms rather than underlying causes. The mind is different from the brain, and understanding mental health is not always as straightforward as understanding physical health.

The brain is part of the physical body, while the mind is non-physical and subtle. The mind is like software that interacts with the brain (hardware), and it processes the impressions and stimuli that we encounter. When we refer to the “heart,” we can mean different things. It can refer to the physical organ, but more commonly, it represents the center of emotions or the seat of our feelings. In this sense, the heart can refer to either the mind or the soul, depending on where emotions are coming from. In a pure spiritual sense, the heart is the soul, but often emotions originate from the mind.

Do desires come from the mind or the soul?

Desires can arise from various sources. They can come from the physical body (e.g., seeing an object and desiring it) or from the mind (e.g., a person who has a habit of drinking may feel the desire for alcohol). Desires can also move in the opposite direction: from the mental level to the physical level, where they manifest in action.

The desire itself comes from the soul because the soul is the source of consciousness. Without consciousness, there is no capacity for desire. In a pure spiritual state, desires originate directly from the soul. However, at our current level, many of our desires are influenced by the mind and the body. Our desires for spiritual growth and connection with Krishna are often prompted by the mind, which is influenced by our associations and external stimuli. In a pure state, the soul will directly manifest spiritual desires without external influence.

What happens with bipolar disorder and paranoia?

Bipolar disorder and paranoia are labels given to certain states of the brain, but it’s important to note that mental health is not as clear-cut as physical health. Unlike physical illnesses caused by pathogens, there is no identifiable “pathogen” causing mental health disorders. The mind and brain are closely connected, but the mind itself is non-physical. The brain can be seen as part of the physical hardware that processes the thoughts and experiences we have. If the brain suffers physical damage (like a chemical imbalance), it can affect mental functioning. However, the soul remains distinct from the mind and body.

In mental health disorders, there is often a misalignment between the soul, mind, and body. The soul should be the guiding force, and the mind should channel consciousness appropriately. However, in cases like paranoia or bipolar disorder, there can be a misalignment, causing distorted perceptions and disconnection from reality. This misalignment can lead to hallucinations or false perceptions. Essentially, mental health issues arise when the mind becomes disconnected from the soul and body, leading to dysfunction. The greater the misalignment, the more pronounced the mental health problems can become.

Dealing with Mental Health and Mind’s Distractions

There are different ways to deal with mental health challenges. If there is structural or biochemical damage to the brain, psychiatric intervention is not only recommended but may also be necessary. However, sometimes psychotherapy, which involves talking and understanding, can also be beneficial. Spirituality, similarly, involves communication and the purification of the mind. The forces causing the misalignment of the mind can be reduced through spiritual practices.

Regarding medication, it can be helpful, particularly when there is damage to the brain. It aids in supporting the brain’s function. However, the question arises: why is the mind so easily distracted? The mind is not inherently designed to be distracting, but we have developed these tendencies over many past lives. These distractions are a result of past choices and experiences. The mind is like software—if we repeatedly visit certain websites, our browser will automatically direct us to those sites when we type a related keyword. Similarly, if we’ve been repeatedly distracted by certain things, our mind gravitates toward them. For example, if we’ve frequently visited bollywood.com, typing “b” might automatically bring up that site. This highlights the mind’s patterns of distraction, shaped by past habits.

Later, I will explain the three modes of material nature and their influence on our minds.

Emotions, Intelligence, and Control of the Mind

Emotions are connected to the mind, but not directly to the intelligence. The role of intelligence is to process these emotions and guide our actions accordingly. The mind itself is not inherently rational—it is often driven by irrational impulses. To manage the mind, persistence, intelligence, and transcendence are key, as we discussed earlier in the class.

As we delve deeper into the spiritual world, we will explore more ways to be attentive, focusing on persistence, intelligence, and transcendence. Keep practicing these principles, be patient, and find things that help you focus. For instance, keep a picture of Krishna, a quote about the holy name, or any spiritual stimulus that can help center your mind. If the mind struggles to focus on the point of meditation, try using a broader circle of concentration to guide your practice.

Challenges with Chanting and Creating Habits

One of the questions I’ll address is why chanting, despite efforts, doesn’t always create lasting impressions or habits. Chanting can be difficult—similar to meditation, the path to relaxation is through concentration. It’s like lifting weights: initially exhausting, but it builds strength over time. Similarly, chanting is a form of spiritual exercise that helps purify us. Though Krishna is supremely heavy, invoking Him into our consciousness and focusing on Him strengthens us.

If you find your interest in chanting waning, don’t reduce your connection with Krishna to chanting alone. Explore other ways of connecting, such as listening to classes, attending satsangs, or worshipping the deity. Stay connected with Krishna in whatever way works for you. Gradually, these connections will expand, and we will discuss more ways to improve meditation in future sessions.

Remember, chanting is a struggle, but it’s a struggle that purifies the mind. Just as a workout is challenging but beneficial, chanting has its benefits despite the challenge. Instead of focusing on when you’ll develop a taste for chanting, consider it as a spiritual exercise. The goal is the purification of the mind, not the immediate pleasure it may bring.

Thank you for your attention, and we will address the remaining questions in the next session or send answers in audio format.

Hare Krishna!