God has provided us with the mind as a functional tool to link our spiritual selves with our physical bodies. However, the specific way the mind functions—especially when it obstructs or harms us—is shaped not by God but by the impressions created by our past actions. These impressions influence how the mind operates, often making it feel like an enemy.

The mechanics of the mind

The mind functions much like a computer browser. Just as a browser offers autocomplete suggestions based on our browsing history, the mind suggests thoughts, desires, and feelings based on past actions and habits. For example:

If someone has frequently sought relief through overeating, binge-watching, or other indulgences, the mind will prompt similar actions whenever there is a need for relief.

These prompts are mechanical and reflect the mind’s programming through past impressions.

While God has designed the mind as a tool, its specific tendencies are shaped by our choices. Just as a browser’s autocomplete suggestions are based on user history, not the manufacturer’s intent, the mind’s functioning mirrors the behavioral patterns we have cultivated.

Avoiding extremes in dealing with the mind

When the mind doesn’t function as we wish, we may react in two extreme ways:

  1. Self-condemnation: Equating ourselves with the mind, we may berate ourselves for being weak-willed or morally deficient.
  2. Self-pity: We may view the mind as an unchangeable tyrant, feeling helpless and hopeless in its grip.

Both extremes are unhelpful. Instead, we can adopt a balanced, clinical approach, understanding the mind as a mechanism shaped by past impressions that can be corrected.

Krishna’s guidance in managing the mind

In the Bhagavad Gita (6.34-35), Arjuna expresses his concerns about the mind’s formidable force. Krishna acknowledges these concerns and suggests a two-pronged strategy: abhyasa (practice) and vairagya (detachment). These can be translated into:

Persistence: Cultivating healthier habits and repeatedly engaging in uplifting activities.

Abstinence: Avoiding actions that reinforce negative impressions.

This combination of persistence and abstinence allows us to gradually reprogram our mind. For example:

By persistently choosing constructive activities like meditation or reading wisdom texts, we form new impressions.

By abstaining from old, unhealthy habits, we weaken their hold on us.

A clinical perspective

Viewing the mind clinically rather than morally helps us focus on practical solutions. Instead of seeing the mind’s tendencies as evidence of personal failure, we can regard them as mechanical patterns to be reshaped. This shift in perspective helps us stay proactive and hopeful.

Divine assistance in transforming the mind

The same God we might blame for our troublesome mind is also compassionate enough to help us transform it. By:

Persisting in devotional practices that cultivate remembrance of the divine, and

Abstaining from activities that alienate us from God,

we can access his omnipotent grace. This grace accelerates the cleansing of negative impressions and the instilling of positive ones. Through this process, the mind becomes less dominated by temptations and distractions and more aligned with our higher aspirations.

The path of transformation: P-A-T (Persistence, Abstinence, Transcendence)

This acronym summarizes the approach to managing the mind:

Persistence: Regularly engage in uplifting activities to create new, positive impressions.

Abstinence: Avoid actions and habits that reinforce unhealthy mental patterns.

Transcendence: Through divine grace, rise above past tendencies and experience inner freedom.

When devotional practices are at the center of this approach, transformation happens more swiftly and profoundly, as the divine presence is both omnipotent and benevolent.

Summary:

  • Our mind acts as our enemy, not because God created it that way, but because it reflects the impressions formed by our past actions.
  • Viewing the mind clinically, rather than morally, helps us focus on reshaping its tendencies through persistence in healthy habits and abstinence from unhealthy ones.
  • With God’s grace, accessed through devotional practices, we can rapidly transform our mind and progress toward transcendence.

Think it over:

  • Why is it incorrect to hold God responsible for the troublesome tendencies of our mind?
  • When dealing with your mind’s challenges, which extreme—self-condemnation or self-pity—are you more prone to?
  • How can you apply persistence, abstinence, and transcendence to manage the problematic tendencies of your mind?

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06.34 The mind is restless, turbulent, obstinate and very strong, O Kṛṣṇa, and to subdue it, I think, is more difficult than controlling the wind.