Isvara is a gulper, the reason being he is the truth of all that is here.
Where there are seemingly problems and issues, the presence of ishvara, gulps up the issues, and makes them seem effortless , or issueless, problemless.
The state of "absence of problems", "Absence of vikalpa/indicisiveness" is in fact a positive presence, which is the presence of ishvara, and this presence can be invited into ones own life, when one is confronted with problems.
The human being for a large part, is the mind, and his own psychological state of action and reaction. Fuelled by ignorance, the human in his psyche is exposed to constant fear, desires, then desire leading to either greed or else to supression or failure based anger, then anger to other states of mind such as jealousy and so on so forth.
This is perceived to be a problem, as every human seeks "peace" and "peace of mind", in fact even if we were to think from a non divine, and transactional or secular perspective, peace of mind is very much needed even for health and conscious excellence in ones daily activities.
As isvara is the gulper of problems, one has to invite isvara within ones own psyche, and this can be achieved by simply "acknowleding" and "recognising" the presence of ishvara, or intelligence, within the psyche, as a psychological "order" or "causal state of being the intelligent order of psychology of humans".
The desire unfulfilled leads to anger is a psychological order of cause and effect, and one has to recognize the very much "helplessness" in terms of the very creation of appearance of these states of mind, one can never looking at it objectively ask the question, why anger occurs to me, as some sort of self criticism, as the occurence of anger and so on, are natural cause effect paradigm or order.
So it is not the very presence of anger that one should seek to solve, as that is simply the gulper ishvara who is appearing as anger or fear.
When one is able to welcome fear and anger as a manifestation of the psychological order, there is enough objectivity to visit the very cause of the fear and anger, and if indeed it is based on any wrong conclusions, driven off the lack of "knowledge".
As the very famous rope snake analogy, if there is a "superimposed" snake on what is really rope, there is BOUND to be fear, the fear if you analyse is , is based on an unreal cause, whoever, appears to be a real fear of snake pending the knowledge that the rope is indeed snake.
If one were to immediately sweat, and start running at the sight of snake, there is not enough objectivity to even discover the rope.
It generally appears we are afraid of fear itself, and angry at the fact that we are angry, based on "sermons" , such as "dont be afraid, hide your fear", or else "angry people are bad people and hence control your anger".
These kinds of sermon are based on a non understanding of the psychological order.
By recognizing the arrival or fear , anger, other emotions as a manifestation of "order" as ishvara, one is able to immediately "relate" to ishvara in ones own states of mind. As a very presence in ones own mind. This "presence" in ones own mind is worshipful, he is the being that is the very psychological order.
Vedanta teaches us about this being, and in fact ends with the conclusion and the message, that this being is in fact oneself, the very truth of the mind as well as the psychological order.
One can enjoy total freedom, no matter the state of mind.
One always tends to place oneself at the receiving end, I am the experiencer of fear and anger, and it ocurs to "me" , hence I am a victim of fear and anger.
However if you analyse objectively with the valid shruti pramana, this is based on a false conclusion about oneself due to ignorance, that one is a bhokta or experiencer only.
Consciousness is not just the experiencer, it is the truth of the experienced and the experience itself.
Consciousness is the non dual ishvara, that happens to be also the experiencer.
This being the case it is objectively untrue that consciousness is "subject to" anger or fear as some form of undesirable state. The conclusion that "I am limited" drives the "desire" to "experience" states of happiness, whereas the knowledge that I am limitless consciousness negates this desire as not required, given and in light of the fact that I am eternally free, rather nitya mukta, and the states of mind , I am simply the awareness lighting them up.
We do not oppose the desire " I must experience happy state of mind", rather we do not get "fixated" with the desire for experiencing happiness, your freedom, or your limitlessness doesnt depend upon it, is what we mean to say.
Where there are seemingly problems and issues, the presence of ishvara, gulps up the issues, and makes them seem effortless , or issueless, problemless.
The state of "absence of problems", "Absence of vikalpa/indicisiveness" is in fact a positive presence, which is the presence of ishvara, and this presence can be invited into ones own life, when one is confronted with problems.
The human being for a large part, is the mind, and his own psychological state of action and reaction. Fuelled by ignorance, the human in his psyche is exposed to constant fear, desires, then desire leading to either greed or else to supression or failure based anger, then anger to other states of mind such as jealousy and so on so forth.
This is perceived to be a problem, as every human seeks "peace" and "peace of mind", in fact even if we were to think from a non divine, and transactional or secular perspective, peace of mind is very much needed even for health and conscious excellence in ones daily activities.
As isvara is the gulper of problems, one has to invite isvara within ones own psyche, and this can be achieved by simply "acknowleding" and "recognising" the presence of ishvara, or intelligence, within the psyche, as a psychological "order" or "causal state of being the intelligent order of psychology of humans".
The desire unfulfilled leads to anger is a psychological order of cause and effect, and one has to recognize the very much "helplessness" in terms of the very creation of appearance of these states of mind, one can never looking at it objectively ask the question, why anger occurs to me, as some sort of self criticism, as the occurence of anger and so on, are natural cause effect paradigm or order.
So it is not the very presence of anger that one should seek to solve, as that is simply the gulper ishvara who is appearing as anger or fear.
When one is able to welcome fear and anger as a manifestation of the psychological order, there is enough objectivity to visit the very cause of the fear and anger, and if indeed it is based on any wrong conclusions, driven off the lack of "knowledge".
As the very famous rope snake analogy, if there is a "superimposed" snake on what is really rope, there is BOUND to be fear, the fear if you analyse is , is based on an unreal cause, whoever, appears to be a real fear of snake pending the knowledge that the rope is indeed snake.
If one were to immediately sweat, and start running at the sight of snake, there is not enough objectivity to even discover the rope.
It generally appears we are afraid of fear itself, and angry at the fact that we are angry, based on "sermons" , such as "dont be afraid, hide your fear", or else "angry people are bad people and hence control your anger".
These kinds of sermon are based on a non understanding of the psychological order.
By recognizing the arrival or fear , anger, other emotions as a manifestation of "order" as ishvara, one is able to immediately "relate" to ishvara in ones own states of mind. As a very presence in ones own mind. This "presence" in ones own mind is worshipful, he is the being that is the very psychological order.
Vedanta teaches us about this being, and in fact ends with the conclusion and the message, that this being is in fact oneself, the very truth of the mind as well as the psychological order.
One can enjoy total freedom, no matter the state of mind.
One always tends to place oneself at the receiving end, I am the experiencer of fear and anger, and it ocurs to "me" , hence I am a victim of fear and anger.
However if you analyse objectively with the valid shruti pramana, this is based on a false conclusion about oneself due to ignorance, that one is a bhokta or experiencer only.
Consciousness is not just the experiencer, it is the truth of the experienced and the experience itself.
Consciousness is the non dual ishvara, that happens to be also the experiencer.
This being the case it is objectively untrue that consciousness is "subject to" anger or fear as some form of undesirable state. The conclusion that "I am limited" drives the "desire" to "experience" states of happiness, whereas the knowledge that I am limitless consciousness negates this desire as not required, given and in light of the fact that I am eternally free, rather nitya mukta, and the states of mind , I am simply the awareness lighting them up.
We do not oppose the desire " I must experience happy state of mind", rather we do not get "fixated" with the desire for experiencing happiness, your freedom, or your limitlessness doesnt depend upon it, is what we mean to say.
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