In the second level of Gurukulam education, we aim to fulfill all the worldly needs necessary for humans. This involves teaching them how to utilize their subconscious mind to the fullest extent in order to lead a successful life. We momentarily set aside the study of Brahma Gnana (supreme knowledge) to focus on the mysteries of the subconscious mind and provide clear and comprehensive lessons on it. All students have found these classes to be highly beneficial and enjoyable. You too will find joy in reading this.

Let us delve into the lessons. To realize the truth, a pure state of mind free from disturbances is required. According to our wise sages, it is impossible to perceive the truth with a disturbed mind. Just as physical exercises protect the body, yoga practices also safeguard the body. However, to realize the truth, it is essential to attain a state of “mindlessness.” As poet Tayumanavar states, “When the mind dies, true meditation begins.” Thirumoolar also echoes this sentiment, saying, “For those with a clear mind like undisturbed water, our Lord with flowing locks will reside within.”

Arunagirinathar emphasizes, “To cease the mind’s restlessness, it is not easy to find a place devoid of day and night.” These statements point to the fact that the mind is the seat of memories, experiences, and knowledge, and it is plagued by egoistic thoughts of “I” and “mine.”

When will the mind, like a top that spins until it loses momentum, cease its activity? When will it realize the feet of the sovereign Lord who halts the force? When will it recognize the essence of dispassion, the ground that serves as the foundation for all? What must one do to perceive the incomprehensible God within oneself?

The only way is to observe the mind’s activities every moment. Tayumanavar advises, “Observe keenly, hold onto silence with a word.” This is the path to clear the mind. J. Krishnamurti mentions that to attain the ultimate state, certain prerequisites are demanded by that state.

“It is essential for the mind to find complete stillness and quietness. The mind must be completely devoid of any form or manifestation of the ego,” he explains. This is what Valluvar means by “Living without impurity in the mind.” When the mind is as clear as undisturbed water, Shiva will manifest within the consciousness. Even then, the mind will function and intellect will operate, but solely for practical purposes.

To perceive the truth and ancient wisdom, the impurities of the mind must be cleared, and the mind must become absolutely essential. The only tool for this is to journey within ourselves. The clarity that the observer, the observed, and the act of observation are one leads to a state of pure mindlessness. In this state, the eternal light of truth will continuously shine within us. Learning to still the mind allows one to experience the transcendence of the mind and to live a life aligned with truth. This is the ultimate goal of life.

In contemporary philosophy, issues related to the mind are of significant importance. While psychologists, neurologists, and cognitive scientists conduct empirical studies on the mind, philosophers focus on fundamental questions: What is the nature of the mind? Can it be found in any living being or object? They also explore how the mind is related to the body and how we can understand mental activities like believing, perceiving, feeling, thinking, wanting, and understanding. Philosophers also inquire into the nature of the self, consciousness, and the capacity of language in relation to the mind.

The question of what the mind is, with all its modern connotations, was not explicitly found in ancient texts. It first clearly emerged in the works of René Descartes (1596-1650). For many centuries, psychological and philosophical investigations were intertwined. The roots of the word “psychology” lie in the Greek word “psyche,” which translates to “soul.” In early texts, the soul was associated with breath, its loss resulting in unconsciousness or death. In Plato’s work (c. 428-348 or 347 BCE), the soul is considered simple and immortal. It grasps forms and, in life, controls the body’s passions. Aristotle (384-322 BCE) initiated a biological approach to psychological inquiry, noting that the soul is the form of a living body, varying in aspects across plants, non-rational animals, and human animals.

In human life, the mystery of the mind plays a crucial role. For instance, if a friend stands before you while your mind is elsewhere, you may not notice them despite having healthy eyes. Only when your mind reconnects with your sense of sight do you recognize their presence. Similarly, if beautiful music is playing but your mind is not attuned to it, you may miss it entirely.

Philosophers have long noted that the mind integrates with the senses to provide experiences. The Mahayana Buddhist philosophy “Mind Only” underscores that only the mind exists, a view popularized by brothers Asanga and Vasubandhu in what is now Pakistan.

Here are a few examples to illustrate the integration of mind and senses:

• Seeing a friend only when the mind is attentive.
• Hearing music only when the mind is engaged with the auditory sense.
• Tasting food only when the mind is focused on the experience.

In each case, the mind’s presence is essential to fully experience and understand the sensory input.

Every object is created by the mind, and everything we see is a projection of the mind! Take any object, and its perception changes depending on the observer.

For example, consider milk:

• To humans, it appears as a delightful food.
• To gods, it becomes nectar.
• For those in hell, it appears as boiling iron.
• To restless spirits, it turns into pus or blood.

One object appears differently to the minds of beings in various states.

A beautiful woman:

• To a young man, she appears as a source of pleasure.
• To a wolf, she is merely a pile of meat.

Dreams demonstrate this further. In dreams, we see a new world, interacting with familiar and unfamiliar people, showing the inactivity of the senses in the dream state.

Thirdly, no object has a separate “existence.” All objects are composed of countless atoms. The combination of atoms forms a table or chair. Each atom has six parts: top, bottom, north, south, east, and west, which come together to form an “object.”

Vasubandhu presents such arguments. He also addresses opposing arguments, providing suitable responses.

This philosophy, “Mind Only,” gained popularity because of its compelling nature. Initially dismissed with some skepticism, it is now given new importance in light of scientific advancements. This philosophy is endorsed by science.