View source for Your line is so very good in saying that the real evolution of man's mind has been his ability to produce more and more the functions of whatever the mind may be. We know what the brain is, but we don't know what the mind is?

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{{terms|"That's where your line is so very good in saying that the real evolution of man's mind has been his ability to produce more and more the functions of whatever the mind may be. But the mind is just as indivisible as God. We know what the brain is, but we don't know what the mind is. Yet more and more of it under conscious control instead of being irrationally eruptive"}}
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[[Category:Questions asked to Srila Prabhupada]]
[[Category:Questions asked to SP... 1971]]
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1971_Conversations_and_Morning_Walks" class="sub_section" sec_index="4" parent="Conversations_and_Morning_Walks" text="1971 Conversations and Morning Walks"><h3>1971 Conversations and Morning Walks</h3>
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<div id="RoomConversationwithDrWeiroftheMensaSocietySeptember51971London_0" class="quote" parent="1971_Conversations_and_Morning_Walks" book="Con" index="25" link="Room Conversation with Dr. Weir of the Mensa Society -- September 5, 1971, London" link_text="Room Conversation with Dr. Weir of the Mensa Society -- September 5, 1971, London">
<div class="heading">But there is the summum bonum of that realization. That is explained in Bhagavad-gītā: bahūnāṁ janmanām ante, jñānavān māṁ prapadyate. After many, many births of this mental evolutionary process, when actually he becomes wise he becomes God conscious and surrenders to God. That is real evolution. That evolution will go on. But when it comes to the summit, that is God realization. Vāsudevaḥ sarvam iti. God is cause of all causes. That is final realization. Unless one comes to that point he has not come to the perfection of evolutionary process of the mind and intelligence.
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<span class="link">[[Vanisource:Room Conversation with Dr. Weir of the Mensa Society -- September 5, 1971, London|Room Conversation with Dr. Weir of the Mensa Society -- September 5, 1971, London]]: </span><div class="text"><p style="display: inline;">Dr. Weir: You can build any theory according to the number of postulates you're willing to accept which cannot be analyzed, including the basis of science, the atom, as originally thought of by Theocritus and others is the thing that you cannot go beyond and count down farther in playing with your philosophy or your theology that you go down until you can find nothing, except that you say that causa causam and then you build back again from that. But that's what I was saying earlier on, the Kṛṣṇa is very close to the Unitarian position in Christianity.</p>
<p>Prabhupāda: Yes.</p>
<p>Dr. Weir: Far more acceptable to every type of Christian than any of the specific creeds or sects, you know, the Church of England, Anglicans, Roman Catholics, every other form of prophecy. And you have that greater universality. (indistinct) And you've got Tibetans (who) will accept your places in the same way as a westerner could.</p>
<p>Prabhupāda: What is that?</p>
<p>Dr. Weir: A Tibetan could accept your position.</p>
<p>Prabhupāda: Tiberian? Tibetians? What is their philosophy?</p>
<p>Dr. Weir: You've heard of the Dalai Lama?</p>
<p>Prabhupāda: Yes. What does he say?</p>
<p>Dr. Weir: Well, his position would be the same as yours. Wouldn't it? In religion?</p>
<p>Mensa Member: You mean the Tibetan Buddhist attitude about the Godhead is the same as the Kṛṣṇas?</p>
<p>Dr. Weir: Yes. They have that same basis.</p>
<p>Prabhupāda: But so far we know that Buddhists they do not believe in God, existence of God.</p>
<p>Dr. Weir: No. They believe in this existence of a "Godness" if you like.</p>
<p>Mensa Member: It's very subjective, the Buddhist point of view in general seems to be very much that of the nineteenth century English rationalist, the agnostic in its visual sense.</p>
<p>Dr. Weir: That's why I say the Unitarian comes closest to it.</p>
<p>Mensa Member: The fact that I got here is impossible to comprehend. (indistinct) in these very brief terms.</p>
<p>Dr. Weir: But if you accept its existence then it's present in everybody. Exactly what you're saying. Whether they utilize it, whether, as you call it, uncovered, or to the degree to which they are conscious of it, is a different thing.</p>
<p>Prabhupāda: Yes. It is a question of consciousness, development of consciousness.</p>
<p>Dr. Weir: That's where your line is so very good in saying that the real evolution of man's mind has been his ability to produce more and more the functions of whatever the mind may be. But the mind is just as indivisible as God. We know what the brain is, but we don't know what the mind is. Yet more and more of it under conscious control instead of being irrationally eruptive(?).</p>
<p>Prabhupāda: But there is the summum bonum of that realization. That is explained in Bhagavad-gītā: bahūnāṁ janmanām ante, jñānavān māṁ prapadyate ([[Vanisource:BG 7.19|BG 7.19]]). After many, many births of this mental evolutionary process, when actually he becomes wise he becomes God conscious and surrenders to God. That is real evolution(?). That evolution will go on. But when it comes to the summit, that is God realization. Vāsudevaḥ sarvam iti ([[Vanisource:BG 7.19|BG 7.19]]). God is cause of all causes. That is final realization. Unless one comes to that point he has not come to the perfection of evolutionary process of the mind and intelligence.</p>
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