Pleasure is not the goal of man, but knowledge. Pleasure and happiness come to an end. It is a mistake to suppose that pleasure is the goal. The cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for. After a time man finds that it is not happiness, but knowledge, towards which he is going, and that both pleasure and pain are great teachers, and that he learns as much from evil as from good.... Good and evil have an equal share in moulding character, and in some instances misery is a greater teacher than happiness. In studying the great characters the world has produced, I dare say, in the vast majority of cases, it would be found that it was misery that taught more than happiness, it was poverty that taught more than wealth, it was blows that brought out their inner fire more than praise.
Sense-happiness is not the goal of humanity. Wisdom [jnana] is the goal of all life. We find that man enjoys his intellect more than an animal enjoys its senses; and we see that man enjoys his spiritual nature even more than this rational nature. So the highest wisdom must be this spiritual knowledge. With this knowledge will come bliss. All these things of this world are but the shadows, the manifestations in the third or fourth degree of the real knowledge and bliss.
Only the fools rush after sense-enjoyments. It is easy to live in the senses. It is easier to run in the old groove, eating and drinking; but what these modern philosophers want to tell you is to take these comfortable ideas and put the stamp of religion on them. Such a doctrine is dangerous. Death lies in the senses. Life on the plane of the spirit is the only life, life on any other plane is mere death; the whole of this life can be only described as a gymnasium. We must go beyond it toenjoy real life.
Thursday, May 31, 2012
Monday, May 28, 2012
MAN Is DIVINE
CHILDREN OF IMMORTAL BLISS--what a sweet, what a hopeful name! Allow me to call you, brethren, by that sweet name---heirs of immortal bliss--yea, the Hindu refuses to call you sinners. Ye are the Children of God, the sharers of immortal bliss, holy and perfect beings. Ye devinities on earth--sinners! It is a sin to call a man so; it is a standing libel on human nature. Come up, O lions, and shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and eternal; ye are not matter, ye are not bodies; matter is your servant, not you the servant of matter.
Even this world, this body and mind are superstitions; what infinite souls you are! And to be tricked by twinkling stars! It is a shameful condition. You are devinities; the twinkling stars owe their existence to you.
Everything that is strong, and good, and powerful in human nature is the outcome of that divinity, and though potential in many, there is no difference between man and man essentially, all being alike divine. There is, as it were, an infinite ocean behind, and you and I are so many waves, coming out of that infinite ocean; and each one of us is trying his best to manifest that infinite outside. So, potentially, each one of us has that infinite ocean of Existence, knowledge, and Bliss as our Birthright, our real nature; and the difference between us is cause by the greater or lesser power to manifest that that divine.
This infinite power of the spirit, brought to bear upon maater evolves material development, made to act upon thought evolves intellectality, and made to act upon itself makes of man a 5odhikar.
Manifest the divinity within you, and everything will be harmoniously arranged around it.
Even this world, this body and mind are superstitions; what infinite souls you are! And to be tricked by twinkling stars! It is a shameful condition. You are devinities; the twinkling stars owe their existence to you.
Everything that is strong, and good, and powerful in human nature is the outcome of that divinity, and though potential in many, there is no difference between man and man essentially, all being alike divine. There is, as it were, an infinite ocean behind, and you and I are so many waves, coming out of that infinite ocean; and each one of us is trying his best to manifest that infinite outside. So, potentially, each one of us has that infinite ocean of Existence, knowledge, and Bliss as our Birthright, our real nature; and the difference between us is cause by the greater or lesser power to manifest that that divine.
This infinite power of the spirit, brought to bear upon maater evolves material development, made to act upon thought evolves intellectality, and made to act upon itself makes of man a 5odhikar.
Manifest the divinity within you, and everything will be harmoniously arranged around it.
Saturday, May 26, 2012
DIFFERENT LAYERS OF PERSONALITY::
THIS GROSS PART OF MAN,this body, in which are the external instruments, is called in Sanskrit, Sthula Sharira, the gross body; behind it comes the series, beginning with the organs, the mind, the intellect, the egoism. These and the vital forces from a compound which is called the fine body, the Sukshma Sharira. These forces are composed of very fine elements, so fine that no amount of injury to this body can destroy them; they survive all the shocks given to this body. The gross body we see is composed of gross material, and as such it is always being renewed and changing continuously. But the internal organs, the mind, the intellect, and the egoism are composed of the finest material, so fine that they will endure for aeons and aeons. They are so fine that they cannot be resisted by anything; they can get through any obstruction. The gross body is non-intelligent, so is the fine, being composed of fine matter. Although one part is called mind, another the intellect, and the third egoism, yet we see at a glance that no one of them can be the ''Knower''. None of them can be the perceiver, the witness, the one for whom action is made, and who is the seer of the action. All these movements in the mind, or the faculty of intellection, or egoism, must be for some one else. These being composed of fine matter cannot be selfeffulgent. Their luminosity cannot be in themselves. This manifestation of the table, for instance, cannot be due to any material thing. Therefore there must be some one behind them all, who is the real manifester, the real seer, the real enjoyer and He in Sanskrit is called the Atman, the soul of man, the real self of man.
The body is dying every minute. The mind is constantly changing. The body is a combination, and so is the mind, and as such can never reach to a state beyond all change. But beyond this momentary sheathing of gross matter, beyond even the finer covering of the mind is the Atman, the true Self of man, the permanent, the ever free. It is his freedom that is percolating through layers of thought and matter, and, in spite of the colouring of name and form, is ever asserting its unshackled existence. It is his deathlessness, his bliss, his peace, his divinity that shines out and makes itself felt in spite of the thickest layers of ignorance. He is the real man, the fearless one, the deathless one, the free.
Now freedom is only possible when no external power can exert any influence, produce any change. Freedom is only possible to the being who is beyond all conditions, all laws, all bondages of cause and effect. In other words, the unchangeable alone can be free and, therefore, immortal. This being, this Atman, this real Self of man, the free, the unchangeable is beyond all conditions.
Every human personality may be compared to a glass globe. There is the same pure white light--an emission of the divine Being--in the centre of each, but the glass being of different colours and thickness, the rays assume diverse aspects in the transmission. The equality and beauty of each central flame is the same, and the apparent inequality is only in the imperfection of the temporal instrument of its expression. As we rise higher and higher in the scale of being, the medium becomes more and more translucent.
The body is dying every minute. The mind is constantly changing. The body is a combination, and so is the mind, and as such can never reach to a state beyond all change. But beyond this momentary sheathing of gross matter, beyond even the finer covering of the mind is the Atman, the true Self of man, the permanent, the ever free. It is his freedom that is percolating through layers of thought and matter, and, in spite of the colouring of name and form, is ever asserting its unshackled existence. It is his deathlessness, his bliss, his peace, his divinity that shines out and makes itself felt in spite of the thickest layers of ignorance. He is the real man, the fearless one, the deathless one, the free.
Now freedom is only possible when no external power can exert any influence, produce any change. Freedom is only possible to the being who is beyond all conditions, all laws, all bondages of cause and effect. In other words, the unchangeable alone can be free and, therefore, immortal. This being, this Atman, this real Self of man, the free, the unchangeable is beyond all conditions.
Every human personality may be compared to a glass globe. There is the same pure white light--an emission of the divine Being--in the centre of each, but the glass being of different colours and thickness, the rays assume diverse aspects in the transmission. The equality and beauty of each central flame is the same, and the apparent inequality is only in the imperfection of the temporal instrument of its expression. As we rise higher and higher in the scale of being, the medium becomes more and more translucent.
Wednesday, May 23, 2012
LAWS OF PERSONALITY DEVELOPMENT::
The science of Yoga claims that it has discovered the laws which develop this personality, and by proper attention to those laws and methods, each one can grow and strengthen his personality. This is one of the great practical things, and this is the secret of all education. This has a universal application. In the life of a householder, in the life of the poor, the rich, the man of business, the spiritual man, in every one's life, it is a great thing, the strengthening of this personality. There are laws, very fine, which are behind the physical laws, as we know. That is to say, there are no such realities as a physical world, a mental world, a spiritual world. Whatever is, is one. Let us say, it is a sort of tapering existence; the thickest part is here, it tapers and becomes finer and finer. The finest is what we call spirit; the grossest, the body. And just as it is here in microcosm, it is exactly the same in the macrocosm. The universe of ours is exactly like that; it is the gross external thickness, and it tapers into something finer and finer until it becomes God.
We also know that the greatest power is lodged in the fine, not the coarse. We see a man take up a huge weight, we see his muscles swell, and all over his body we see signs of exertion, and we think the muscles are powerful thing. But it is the thin thread like things, the nerves, which bring power to the muscles; the moment one of these threads is cut off from reaching the muscles, they are not able to work at all. These tiny nerves bring the power from something still finer, and that again in its turn brings it from something finer still--thought, and so on. So, it is the fine that is really the seat of power. Of course we can see the movements in the gross; but when fine movements take place, we cannot see them. When a gross thing moves, we catch it, and thus, we naturally identify movement with things which are gross. But all the power is really in the fine. We do not see any movement in the fine, perhaps, because the movement is so intense that we cannot perceive it. But if by any science, any investigation, we are helped to get hold of these finer forces which are the cause of the expression, the expression itself will be under control. There is a little bubble coming from the bottom of a lake; we do not see it coming all the time, we see it only when it bursts on the surface; so, we can perceive thought only after they develop a great deal, or after they become actions. We constantly complain that we have no control over our actions, over our thoughts. But how can we have it? If we can get control over the fine movements, if we can get hold of thought at the root, before it has become thought, before it has become action, then it would be possible for us to control the whole. Now, if there is a method by which we can analyse, investigate, understand, and finally grapple with those finer powers, the finer causes, then alone is it possible to have control over ourselves, and the man who has control over his own mind assuredly will have control over every other mind. That is why purity and morality have been always the object of religion; a pure, moral man has control of himself. And all minds are the same, different parts of one Mind. He who knows one lump of clay has known all the clay in the universe. He who knows and controls his own mind knows the secret of every mind and has power over every mind.
Now, a good deal of our physical evil we can get rid of, if we have control over the fine parts; a good many worries we can throw off, if we have control over the fine movements; a good many failures can be averted, if we have control over these fine powers.
We also know that the greatest power is lodged in the fine, not the coarse. We see a man take up a huge weight, we see his muscles swell, and all over his body we see signs of exertion, and we think the muscles are powerful thing. But it is the thin thread like things, the nerves, which bring power to the muscles; the moment one of these threads is cut off from reaching the muscles, they are not able to work at all. These tiny nerves bring the power from something still finer, and that again in its turn brings it from something finer still--thought, and so on. So, it is the fine that is really the seat of power. Of course we can see the movements in the gross; but when fine movements take place, we cannot see them. When a gross thing moves, we catch it, and thus, we naturally identify movement with things which are gross. But all the power is really in the fine. We do not see any movement in the fine, perhaps, because the movement is so intense that we cannot perceive it. But if by any science, any investigation, we are helped to get hold of these finer forces which are the cause of the expression, the expression itself will be under control. There is a little bubble coming from the bottom of a lake; we do not see it coming all the time, we see it only when it bursts on the surface; so, we can perceive thought only after they develop a great deal, or after they become actions. We constantly complain that we have no control over our actions, over our thoughts. But how can we have it? If we can get control over the fine movements, if we can get hold of thought at the root, before it has become thought, before it has become action, then it would be possible for us to control the whole. Now, if there is a method by which we can analyse, investigate, understand, and finally grapple with those finer powers, the finer causes, then alone is it possible to have control over ourselves, and the man who has control over his own mind assuredly will have control over every other mind. That is why purity and morality have been always the object of religion; a pure, moral man has control of himself. And all minds are the same, different parts of one Mind. He who knows one lump of clay has known all the clay in the universe. He who knows and controls his own mind knows the secret of every mind and has power over every mind.
Now, a good deal of our physical evil we can get rid of, if we have control over the fine parts; a good many worries we can throw off, if we have control over the fine movements; a good many failures can be averted, if we have control over these fine powers.
Saturday, May 19, 2012
It Is Personality That Matters::
What we want is to see the man who is harmoniously developed... Great in heart, great in mind,[great in deed]....we want the man whose heart feels intensely the miseries and sorrows of the world......And [we want] the man who not only can feel but can find the meaning of things, who delves deeply into the heart of nature and understanding. [we want] the man who will not even stop there, [but] who wants to work out [the feeling and meaning by actual deeds]. Such a combination of head, heart, and hand is what we want.
You see what is happening all around us. The world is one of influence. Part of our energy is used up in the preservation of our own bodies. Beyond that, every particle of our energy is day and night being used in influencing others. Our bodies, our virtues, our intellect, and our spirituality, all these are continuously influencing others; and so, conversely, we are being influenced by them. This is going on all around us. Now, to take a concrete example. A man comes; you know he is very learned, his language is beautiful, and he speakes to you by the hour ; but he does not make any impression. Another man comes, and he speaks a few words, not well arranged, ungrammatical perhaps; all the same, he makes an immense impression. Many o you have seen that. So it is evident that words alone cannot always produce an impression. Words, even thoughts, contribute only one-third of the influence in making an impression, the man, two-thirds. What you call the personal magnetism of the man---that is what goes out and impresses you.
In our families there are the heads; some of them are successful, others are not. Why? We complain of others in our failures. The moment I am unsuccessful, I say, so-and-so is the cause of the failure. In failure, one does not like to confess one's own faults and weaknesses. Each person tries to hold himself faultless and lay the blame upon somebody or something else, or even on bad luck. When heads of families fail, they should ask themselves, why it is that some persons manage a family so well and others do not. Then you will find that the difference is owing to the man---his presence, his personality.
Coming to great leaders of mankind, we always find that it was the personality of the man that counted. Now, take all the great authors of the past, the great thinkers. Really speaking, how many thoughts have they thought? Take all the writings that have been left to us by the past leaders of mankind; take each one of their books and appraise them. The real thoughts, new and genuine, that have been thought in this world up to this time, amount to only a handful. Read in their books the thoughts they have left to us. The authors do not appear to be giants to us, and yet we know that they were great giants in their days. What made them so? Not simply the thoughts they thought, neither the books they wrote, nor the speeches they made, it was something else that is now gone, that is their personality. As I have already remarked, the personality of the man is two-thirds, and his intellect, his words, are but one-third. It is the real man, the personality of the man, that runs through us. Our actions are but effects. Actions must come when the man is there; the effect is bound to follow the cause.
The ideal of all education, all training, should be this man-making. But, instead of that, we are always trying to polish up the outside. What use in polishing up the outside when there is no inside? The end and aim of all training is to make the man grow. The man who influences, who throws his magic, as it were, upon his fellow-beings, is a dynamo of power, and when that man is ready, he can do anything and everything he likes; that personality put upon anything will make it work.
You see what is happening all around us. The world is one of influence. Part of our energy is used up in the preservation of our own bodies. Beyond that, every particle of our energy is day and night being used in influencing others. Our bodies, our virtues, our intellect, and our spirituality, all these are continuously influencing others; and so, conversely, we are being influenced by them. This is going on all around us. Now, to take a concrete example. A man comes; you know he is very learned, his language is beautiful, and he speakes to you by the hour ; but he does not make any impression. Another man comes, and he speaks a few words, not well arranged, ungrammatical perhaps; all the same, he makes an immense impression. Many o you have seen that. So it is evident that words alone cannot always produce an impression. Words, even thoughts, contribute only one-third of the influence in making an impression, the man, two-thirds. What you call the personal magnetism of the man---that is what goes out and impresses you.
In our families there are the heads; some of them are successful, others are not. Why? We complain of others in our failures. The moment I am unsuccessful, I say, so-and-so is the cause of the failure. In failure, one does not like to confess one's own faults and weaknesses. Each person tries to hold himself faultless and lay the blame upon somebody or something else, or even on bad luck. When heads of families fail, they should ask themselves, why it is that some persons manage a family so well and others do not. Then you will find that the difference is owing to the man---his presence, his personality.
Coming to great leaders of mankind, we always find that it was the personality of the man that counted. Now, take all the great authors of the past, the great thinkers. Really speaking, how many thoughts have they thought? Take all the writings that have been left to us by the past leaders of mankind; take each one of their books and appraise them. The real thoughts, new and genuine, that have been thought in this world up to this time, amount to only a handful. Read in their books the thoughts they have left to us. The authors do not appear to be giants to us, and yet we know that they were great giants in their days. What made them so? Not simply the thoughts they thought, neither the books they wrote, nor the speeches they made, it was something else that is now gone, that is their personality. As I have already remarked, the personality of the man is two-thirds, and his intellect, his words, are but one-third. It is the real man, the personality of the man, that runs through us. Our actions are but effects. Actions must come when the man is there; the effect is bound to follow the cause.
The ideal of all education, all training, should be this man-making. But, instead of that, we are always trying to polish up the outside. What use in polishing up the outside when there is no inside? The end and aim of all training is to make the man grow. The man who influences, who throws his magic, as it were, upon his fellow-beings, is a dynamo of power, and when that man is ready, he can do anything and everything he likes; that personality put upon anything will make it work.
Thursday, May 17, 2012
Some Essential Qualities For Personality Development::
FAITH IN ONESELF:- Swamiji held faith in one's potential divinity as the sheet anchor of personality development. Faith in God came next only to faith in oneself. If one believes that one's real nature is the spirit--not the body or the mind--one would be a better individual with strong character.
THINK POSITIVE THOUGHTS:- Swamiji decried, in no uncertain terms, weakness in human beings. Positive, wholesome thoughts based on our inherent divinity are essential for a strong character. 'Go on doing good, thinking holy thoughts continuously, that is the only way to suppress base impressions... Character is repeated habits and repeated habits alone can reform character.' Further, according to Swamiji, the only sin is to think of oneself and others as weak.
ATTITUDE TOWARDS FAILURES AND MISTAKES:- Swamiji advocated upholding the ideal once again even if a person failed a thousand times. He appreciated committing mistakes and learning from them rather than leading an inert existence like a wall, which cannot even tell a lie.
SELF-RELIANCE:- Man is the maker of his own destiny, said Swamiji:'We are responsible for what we are, and whatever we wish ourselves to be, we have the power to make ourselves.'
RENUNCIATION AND SERVICE:- Swamiji held selfless service as a paramount means to character development. This, coupled with renunciation of selfishness and desire for the fruits of action, was considered by Swamiji as the twin ideal of our nationa. 'Intensity her in those channels,' said he,'and the rest will take care of itself.
Remarks of the authority of this book...
This booklet:
This booklet is a humble attempt to present Swamiji's ideas on personality development spread over the nine volumes of his complete works. We hope that a perusal of this booklet inspires our youth to make a deep study of Swamiji and his works, and awakens in them a desire to mould their character and develop their personality. A noble character and developed personality will ensure excellence in one's chosen field, and contribute to individual and national development. Says Swamiji: 'Teach yourselves, teach every one his real nature, call upon the sleeping soul and see how it awakes. Power will come, glory will come,goodness will come, purity will come and everything that is excellent will come when this sleeping soul is roused to self-conscious activity.'
THINK POSITIVE THOUGHTS:- Swamiji decried, in no uncertain terms, weakness in human beings. Positive, wholesome thoughts based on our inherent divinity are essential for a strong character. 'Go on doing good, thinking holy thoughts continuously, that is the only way to suppress base impressions... Character is repeated habits and repeated habits alone can reform character.' Further, according to Swamiji, the only sin is to think of oneself and others as weak.
ATTITUDE TOWARDS FAILURES AND MISTAKES:- Swamiji advocated upholding the ideal once again even if a person failed a thousand times. He appreciated committing mistakes and learning from them rather than leading an inert existence like a wall, which cannot even tell a lie.
SELF-RELIANCE:- Man is the maker of his own destiny, said Swamiji:'We are responsible for what we are, and whatever we wish ourselves to be, we have the power to make ourselves.'
RENUNCIATION AND SERVICE:- Swamiji held selfless service as a paramount means to character development. This, coupled with renunciation of selfishness and desire for the fruits of action, was considered by Swamiji as the twin ideal of our nationa. 'Intensity her in those channels,' said he,'and the rest will take care of itself.
Remarks of the authority of this book...
This booklet:
This booklet is a humble attempt to present Swamiji's ideas on personality development spread over the nine volumes of his complete works. We hope that a perusal of this booklet inspires our youth to make a deep study of Swamiji and his works, and awakens in them a desire to mould their character and develop their personality. A noble character and developed personality will ensure excellence in one's chosen field, and contribute to individual and national development. Says Swamiji: 'Teach yourselves, teach every one his real nature, call upon the sleeping soul and see how it awakes. Power will come, glory will come,goodness will come, purity will come and everything that is excellent will come when this sleeping soul is roused to self-conscious activity.'
What Was The Central Message Of Swami Vivekanada?
Swami Vivekananda's lectures, talks, letters, poems--his life's work--is published in nine volumes entitled THE COMPLETE WORK OF SWAMI VIVEKANANDA. Is there any central message of swamiji that runs through the pages of these nine volumes? Let us hear Swamiji himself: ''My ideal indeed can be put into a few words and that is: to preach unto mankind their divinity, and how to make it manifest in every movement of life.'' Man's inherent divinity was Swamiji's central message. The following famous quotation of Swamiji can be our mantra for personality development: 'Each soul is potentially divine. The goal is to manifest this Divinity within by controlling nature, external and internal.'
Swamiji was never tired of rousing people to be conscious of their inherent divinity and perfection. He wanted this divinity and perfection. He wanted this divinity to manifest in our day-to-day lives. In fact, he held this manifestation of divinity as the sole index of civilization of human kind:
''A nation may conquer the waves, control the elements, develop the utilitarian problems of life seemingly to the utmost limits, and yet not realize that in the individual, the highest type of civilization is found in him who has learned to conquer self.''
''This universe is simply a gymnasium in which the soul is taking exercise; and after these exercises we become good. So the value of everything is to be decided by how far it is a manifestation of God. Civilization is the manifestation of that divinity in man.''
This divinity in use is the repository of eternal existence, eternal knowledge and eternal bliss. The more it manifests, the more we experience abiding happiness and get supreme knowledge.
Strengthening of will-power, the essence of personality development::-
¤ physical dimension consisting of our body and senses.
¤ Energy dimension which performs digestion of food, circulation of blood, respiration and other activities in the body.
¤ Mental dimension characterized by the activities of the mind, like, thinking, feeling and emotions, etc.
¤ Intellectual dimension characterized by the determinative faculty in a person. This is also the seat of discrimination and will-power.
¤ Blissful dimension experienced as bliss during deep sleep.
Each succeeding dimension is subtler than the preceding one and pervades it.
Personality development implies progressive identification with higher dimensions of personality. Thus a person identified only with the physical dimension without exercising his higher mental faculties, lives not far different from animals, whose pleasure and pain are restricted to the sensory system.
Development involves struggle with one's lower mind characterized by desires, old habits, wrong tendencies, impulses and bad impressions. The lesser we identify with the lower mind, and the more we identify with the higher mind, and exercise our buddhi(discrimination), the more develop will our personality be. This involves struggle to grapple with one's mind and its old habits, to cultivate new and wholesome ones. But this struggle is the greatest of all struggles in that it makes us civilized in the real sense of the term by manifesting our divinity and thereby our hidden perfection.
Swamiji was never tired of rousing people to be conscious of their inherent divinity and perfection. He wanted this divinity and perfection. He wanted this divinity to manifest in our day-to-day lives. In fact, he held this manifestation of divinity as the sole index of civilization of human kind:
''A nation may conquer the waves, control the elements, develop the utilitarian problems of life seemingly to the utmost limits, and yet not realize that in the individual, the highest type of civilization is found in him who has learned to conquer self.''
''This universe is simply a gymnasium in which the soul is taking exercise; and after these exercises we become good. So the value of everything is to be decided by how far it is a manifestation of God. Civilization is the manifestation of that divinity in man.''
This divinity in use is the repository of eternal existence, eternal knowledge and eternal bliss. The more it manifests, the more we experience abiding happiness and get supreme knowledge.
Strengthening of will-power, the essence of personality development::-
¤ physical dimension consisting of our body and senses.
¤ Energy dimension which performs digestion of food, circulation of blood, respiration and other activities in the body.
¤ Mental dimension characterized by the activities of the mind, like, thinking, feeling and emotions, etc.
¤ Intellectual dimension characterized by the determinative faculty in a person. This is also the seat of discrimination and will-power.
¤ Blissful dimension experienced as bliss during deep sleep.
Each succeeding dimension is subtler than the preceding one and pervades it.
Personality development implies progressive identification with higher dimensions of personality. Thus a person identified only with the physical dimension without exercising his higher mental faculties, lives not far different from animals, whose pleasure and pain are restricted to the sensory system.
Development involves struggle with one's lower mind characterized by desires, old habits, wrong tendencies, impulses and bad impressions. The lesser we identify with the lower mind, and the more we identify with the higher mind, and exercise our buddhi(discrimination), the more develop will our personality be. This involves struggle to grapple with one's mind and its old habits, to cultivate new and wholesome ones. But this struggle is the greatest of all struggles in that it makes us civilized in the real sense of the term by manifesting our divinity and thereby our hidden perfection.
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