[continued from previous message]   
      
   Action is of various types. When the mind, under the domination of   
   Avidya'ma'ya' (centrifugal or extroversive force, from subtle to crude), is   
   tossed by the waves of earthly desires, that is, when the mind wants to   
   associate itself with crude psychic    
   pabulum, it is called "Abhila's'a." When that Abhila's'a (association with   
   crude psychic pabulum) gets firmly rooted it is called a firm resolve   
   (Sam'kalpa) for attaining that psychic pabulum. When the mind functions in   
   collaboration with Pra'n'endriya (   
   vital energy in its intermediary state between the sensory organs and/or motor   
   organs) and the motor organs, then the expression of that "karma" (action) is   
   called 'Krti'.  When the mind is associated with Pra'n'endriya (vital energy   
   in its intermediary    
   state between the sensory organs and/or motor organs) and sensory organs, the   
   mental expansion is called Avadha'na. It should be remembered that Abhila's'a,   
   Krti and Avadha'na are all actions.   
      
   Avadha'na (mind associating with vital energy and sensory organs) is again   
   divided into three strata. When the sensory organs adopt certain objects but   
   the mind does not accept them, that mental state is called avadha'na   
   (inadvertence). For example, a    
   student's eyes are fixed on the pages of a book. The student is reading but   
   his or her mind does not assimilate the material. Many students cannot absorb   
   their subject matter due to this sort of inadvertence in study. Again when the   
   mind is associated    
   with the sense organs and it does not have any deep reflection in association   
   with its object, then that special state of Avadha'na is known as a'locana   
   jina'na (sensation). There the word 'a'locana' (sensation) does not mean   
   serious reflection. It is    
   just accommodating something within the mind received by the sensory and/or   
   motor organs (collectively all called the Indriyas). Thirdly, the idea of an   
   object received through deep-rooted sensations assimilated from various   
   sources is called perception.    
   This perception may also be termed as coordinated sensation.   
      
   For example, a certain person saw four legs of an animal resembling the trunks   
   of banana trees. A second person saw the trunk of an elephant. A third person   
   saw two large ears which resembled bamboo trays. These are the separate   
   sensations acquired by    
   different people. Now, the totality of the huge legs, trunk and large ears   
   that is produced in the mind give the image of an elephant. This temporary   
   idea of an elephant is what is called perception. When perception becomes   
   meaningful, ie, when a    
   particular name is given in accordance with the nature of things sensed, it is   
   called conception. For instance the perception of an elephant is possible when   
   the legs of a particular shape, the trunk, the ears, etc, producing the image   
   of an elephant    
   becomes a reality. Then it appears that it is also an elephant, that is, an   
   animal that I have seen before. Only then you can say that you have had a   
   conception.   
      
   When a person recapitulates the sense data of his or her perception on that   
   person's own mental plate with the help of memory and forms an idea, that idea   
   is called Tattva-Jina'na (past perception recreated in the mind with the help   
   of memory). This    
   knowledge may be of various types.   
      
   In the process of meditation, the crude mind merges into the subtle mind and   
   the latter loses its identity in the causal mind. In the return phase, when   
   the subtle and crude minds return to their active states, they perceive   
   something of the causal; but    
   in that perception, there is no scope for organically created earlier   
   perceptions to act. This kind of perception is called experimental knowledge   
   or perfect knowledge. Truly speaking although this fundamental knowledge does   
   not fall within the scope of    
   perception, surely it is also a kind of action.   
      
   It was explained earlier that Krti implies the association of the mind with   
   the motor organs and Pra'n'endriya (vital energy), but Avadha'na denotes the   
   association of the mind with the sensory organs and Pra'n'endriya (vital   
   energy). Prior to reaching    
   the stages of Krti and Avadha'na, there will have to be a conversion into   
   determination (Sam'kalpa) of the mind or into desire/volition (Abhila's'a -   
   association with crude psychic pabulum) of the mind. Of the two, Sam'kalpa is   
   the more potential stage    
   as the possibility of success is greater.   
      
   What is Sam'kalpa ? When the mind is firmly associated with its objects in a   
   relationship of iron-determination this is called Sam'kalpa.  This vast   
   universe has originated from the "Samkalpa" of the Cosmic Mind. Action always   
   depends on desire.    
   According to the nature of desire, the positive or negative result of an   
   action is determined. Feelings of pain and pleasure occur only in the mental   
   sphere, because the vibrations of the mental feelings are stored there and so   
   there is the possibility    
   of these expressions in the psychic sphere. This is also the reason why the   
   feelings of pain or pleasure arise in relation to our reactive momenta   
   (potential reactions to past actions).   
      
   The desires of human beings originate from the sum total of their pain or   
   pleasure. Put in another way, it can be said that desire (Va'sana') is nothing   
   but the total reactive momenta in potential form resulting from positive and   
   negative mental    
   vibrations . A person determines his/her own course of action according to   
   his/her desires (Va'sana). It is desire which puts a bridle around his/her   
   head and drives him/her according to its whims. But the results of such   
   actions do not always conform to    
   one's desire. Ultimately the result of such actions is determined by the   
   person's Pratyayamu'laka Karma (action born of independent will).   
      
   Human beings try to acquire objects according to the nature of their desire   
   and keep away from those things which do not conform to their desire. They try   
   to acquire only those articles which they find sweet and delicious. Because of   
   their psychology,    
   human beings do not want to listen to bad news, or see any painful picture.   
   When they are put in a painful situation, they immediately close their eyes.   
   Such behaviour is a good example of how action depends on desire (Va'sana').   
   That is why it is not at    
   all possible to totally separate action from desire. If desire is compared to   
   an earthen pot then the water inside the pot is comparable to Pratyayamu'laka   
   Karma (action born of independent will).  The water in the pot assumes the   
   form of the pot. It    
   means the action representing the water takes the same form as the desire   
   representing the contents.   
      
   However, the process of withdrawing water-like karma (action) from the   
   pot-like desire is termed Sa'dhana' (the process of attaining liberation). The   
   action which has assumed the shape of such a container (desire) is called   
   Karma'shaya.  In accordance    
   with the nature of this Karma'shaya (actions assuming the shape of desire),   
   the course of human life is determined. Karma'shaya gradually wanes due to the   
   reactions caused by the reactive momenta. The acquired Karma'shaya of human   
   beings loses its    
   connection with the sensory organs, motor organs, Pra'n'endriya (vital   
   energy) and mind, it gets more hindered after a new course of pain and   
   pleasure.  During a prolonged period of unconsciousness or at the time of   
   death, the Karma'shaya (actions assuming the shape of desire), hinders still   
   further.   
      
      
   [continued in next message]   
      
   --- SoupGate-Win32 v1.05   
    * Origin: you cannot sedate... all the things you hate (1:229/2)