In this piece, I am backing away from my stand as an informer, and I am more asking a quesion than pretending to give an answer. Most of us in the corporate sector would have, by now, seen the relevance of this question in our day-to-day work. When it comes to making decisions, we have, on the one hand, the "fast processor of the heart," or the slow, but more articulate decision system of the brain. One gives us speed and is typically in line with what we want, while the other gives us social respectability, by giving us a more articulate and reproducible way of taking decisions, since everything is logged properly - just that this second process is typically slower.
One might also ask - which is better, or, which is our Dharma - to follow the heart or to follow the slower analytical procedure of the brain.
Some of us would be very glad to know that Swami Vivekananda has also commented on this issue. In some essays, he says that when the brain and heart are in conflict, follow the heart. This heart, of course, should be one filled with the highest of our aspirations. In other places, he says that everything should be subjected to truthful analysis, but if analysis does not lead to good definite conclusions that we can folow, then it is best to go by the heart.
It seems to me that the key to understanding the various opinions on this topic is to understand the 3 basic distinctions of consciousness that philosophers (including Vivekanandji) often follow. The lowest is sub-conscious activity, next is conscious activity and then we have a third, which can be called super-conscious. Needless to say, there would be even finer classifications in the literature, but we need not go into those here. The point is, that conscious activity is considered higher that sub-conscious, but then, super-conscious activity remains supreme.
To the extent that rational analysis helps take man away from the bestial (dark/tamasic) tendencies of laziness and ignnorance, and "lights those areas up," rational analysis is preferred. In practice, however, mmost of us would have seen that we find ourselves unable to think and analyze each and every decision. We feel that the factors to be taken into account are nearly infinite, and it seems practically impossible. Here is where we can consciously choose the "fast processor of the heart," knowing that we are doing so due to our practical limitations which we will slowly try to overcome, and not hating ourselves for it. Remember that the Gita also asks practioners to not hate the state of the mind when "pravritti" dominates - rather, the two states of illumination (prakaash) and pravritti are to be treated with equanimity, without hankering after either kind of experience. Therefore, practical limitations to our abilities to think need not cause us distress.
On the other hand, Swamiji (and I'm sure many others) have cautioned us against stopping at reasoning as the last step too. They are clear that the goal of mankind is to transcend limited memory-based reasoning, and reach the super-conscious realms of life, where all things will be viewed in a new light. Swamiji seems to have told his disciples that while the super-conscious transcends rationality, it does not contradict it. Also note what Sri Aurobindo says in Life Divine. He also brings up the description of the highly illumined state in the Gita - "buddhi-graahyam ateendriyam" - which means something which the buddhi can grasp, but neverthess transcends the sense organs. To explain, Sri Aurobindo brings up the analogy of highly researched conclusions. He says, that the conclusions we derive from advanced rational analysis are "based" on sensory inputs, but they transcend the inputs by far. Animals with no reasoning abilities would be completely unable to grasp what such a rational, well thought-out conclusion is. Similarly, says Sri Aurobindo, is the illumination of the super-conscious. It transcends the indriyas by far, but that does not mean that the buddhi cannot grasp it.
So, there seem to be super-conscious realities above ordinary states of consciousness which are attainable, and therefore, we are urged to go beyond ordinary logical reasoning and reach the superconscious levels - where ordinary reasoning is probably just not required. However, this is not the same as the lower, sub-conscious state where reasoning is not used because of lethargy, dullness, sorrow, or some other reason which makes us move "in darkness." To the extent that it is possible, we are encouraged to remove the darkness (and even bring sub-conscious activities like digestion under our conscious control!). However, where not possible, we need not hate the state of darkness as long as efforts are on to remove it.
The fast processor of the heart is also a gateway to these higher realms. Of course, we are not talking here of the lazy heart, but the heart merged in Brahman, so to speak. In fact, the heart used to be the main center for concentration advised to spiritual seekers earlier. So at this level, the heart-brain struggle acquires a different meaning - which is the better centre to focus on, to attain to states beyond ordinary reasoning. A pure heart is a must, it seems, in all these endeavours. So let's not ignore the heart because we associate it with fast but dark decisions. The intellect must also strive to keep the hheart pure if the gateway to the super-conscious is to be opened.
Now-a-days, other centres includng the ajna chakra between the eyebrows and perhaps yet other centres are also accepted and advocated by advanced teachers. However, concentration on these centres still needs to be accompanied by a pure heart, by some faith, etc., just like the child has to accept his teacher for some time before he can test scientific theories in the laboratory himself.
Therefore, let us not get restless because we are currently in avidya, and need to use the fast processor in day-to-day activities. Let's recall that even the Upanishads say - avidyayaa mrityun teervaa - i.e., death is to be first transcended by going through avidya (ignorance). In other words, maybe all means, includng sitting for meditation, are part of ignorance (avidya), but even the Upanishads declare that death is to be first conqured by using this ignorance in the right way, and only then does something or someone take us to the nectar (amrita) of knowlede (vidya) and immortality.
Sadanand Tutakne
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