wellness of mind

8/6/2019 Wellness of Mind

http://slidepdf.com/reader/full/wellness-of-mind 1/22

Introduction to prakruti

Prakruti is exclusive concept from Ayurveda science. It dictates the resultant output of morphological

appearance of the body, its functional output and mental set up or behavioral pattern. It means mind

contributes one third of the total characteristics of prakruti.

Chief directives of prakruti are dosha. Type of prakruti is decided at the time of union of sperm and

ovum with jeevatma. It evolves and gets expressed on body as differentiation of zygote takes place and

becomes a decisive factor of individuals phenotype.

Introduction to mind

Mind, in Ayurvedic view point is one of nive dravya. Dravya is matter. In Charaka-Samhita Sutrasthana

the list to elementary nine matters is given in verse 1.48. Matter is an entity bearing qualities and doing

functions. Mind has to, and does satisfy this definition. It does bear qualities and is bestowed with very

important functions.

He who knows the receptacle (Ayatana) verily becomes the receptacle of his people. Mind is verily the

receptacle (of all our knowledge).. (Chhandogya Upanishad, V-i-5)

That which separates you from God is mind. The wall that stands between you and God is mind. Pull the

wall down through Om-Chintana or devotion and you will come face to face with God.

Concept of mind do vary in western thoughts and eastern belief. Veda knowledge defines mind as

instrument to handle bi-way communication between dnyanendriya (sense organs) and karmendriya

(organ for action/function). Intellect or buddhi is defined as entity that takes final decision.

Whereas western scholars think about mind as:

Mind is the aspect of intellect and consciousness experienced as combinations of thought,

perception, memory, emotion, will, and imagination, including all unconscious cognitive

processes. The term is often used to refer, by implication, to the thought processes of reason.

Mind manifests itself subjectively as a stream of consciousness.

They bring mind and intellect together in a merged state in contrast to the vedic proposal of

mind.

Ayurveda adopted Samkhya philosophy for evolution of mind in living body. In Sankhya

philosophy, Mahat is the term used to denote .cosmic mind. or .universal mind. It is the first

principle that is derived from Avyakta. It is the first principle that is manifested out of theunmanifested Avyakta. The wheel of the bullock-cart rests on the spokes. The spokes rest on

the nave. Even so, the mind rests on Prakriti and Prakriti rests on Brahman. From Mahat comes

Ahankara. From Sattvic Ahankara comes mind; from Rajasic Ahankara comes Prana; from

Tamasic Ahankara, Tanmatras; from Tanmatras, gross elements; from gross elements, the gross

universe. Mind is no other than Ahankara, the idea of .I.. It is, indeed, difficult to eschew this

idea of .I.. Mind always attaches itself to something objective (Sthula). It cannot stand by itself.



It is only this mind that asserts itself as .I. in this body. The idea of .I. is the seed of the tree of

mind. The sprout which first springs up from this seed of Ahankara is Buddhi. From this sprout,

the ramifying branches called Sankalpas have their origin.

Ayurvedic concept of mind

y Entity, which makes a person knowledgeable, is Mann or mind.

y It originates in intra-uterine month, in 3rd

month.

y Mind is tool for sense organs to perceive; hence it is called ateendriya. It is called

satva also. Cheta is one of the synonyms of mind. Mechanisms of sense organs are

complete with mind correlating soul and perception of sense organs.

y Even if every individual lodges only one mind, it takes up all colors and shades of work

and emotions. It is wondered therefore, whether there is more that one mind. Verses in

Ayurveda compendia strongly postulate theory of only one mind with various kinds of

presentations.y It is tool for both, sense organs as well as organs of functions

y It is considered as both; sense organ as well as organ of function. Hence it is eleventh

indriya.

y Mind is not visible. Then how to perceive it?

Any kind of perception and functioning of sensory or motor organs is indicative of

presence of mind. Without mind executing as a mediator between external as well as

internal environment, soul does not acquire any perception. Ayurved science strongly

proposes mind as chief convener of all external and internal stimuli to body and a

mediator for motor reactions to all these stimuli. If mann is not doing its duty, nothing is

perceived.

Ayurveda forwards a tool to recognize presence or absence of mind by ability to know

things. If you are able to grasp things, gain knowledge of any kind, your mind is working.

its working status indicates its presence.

Let us take example of student reading this book. Knowledge offered in

this book is subject for the student. He is going to read it with his eyes hence his

eyes are his sense organs. If his mind is roaming somewhere away from book, keeping

his eyes on book, he may see the lines on the book, yet he may not understand what

he is reading. This means sense organs are functioning all right, path to brain centers is

all right but due to deviation of mind he is unable to understand what he is reading.

This understanding and not-understanding is characteristic for presence or absence

of mind.



Genetic effect is observed in intra-uterine life as well as extra-uterine life.

Ayurvedic genetics proposes that six factors are responsible for making genetic

configuration of an individual. They are mata, pita, atma, rasa, satva, and satmya. Satva is

synonym for mann or mind. When exposed to environmental factors in intra-uterine life;

this configuration somewhat moulds and final phynotype is decided.

Considering all above references, following statements can be forwarded in context to

relation between genetics, prakruti and mind:

y A core mind (factor satvaja) is born by an individual, which is unaltered through out

the life and remains constant till death.

y A circumstancial mind is evolved after the conception takes place and this remains

flexible. It moulds, alters and changes its reciprocation as per the situations and

state of affairs.

y Both types of mind together make one third of expressions of prakruti

y Such is the case of prakruti a constant range of core characteristics with flexible

features responding the environment.

Being incredibly instable, mind is needed to pin down to body and soul. Its objects are:

y To think practically as well as impractically

y To consider right or wrong with previous experience

y To take judgment about near future that certain thing may happen

y To keep an objective

y To be consistent about certain thingsIt is needed for day-to-day routine that mind should be able to remain in body, think

appropriately, convey proper knowledge to soul and buddhi should reciprocate properly.

Failure of this sequence anywhere is responsible for generation of mental an physical

diseases. If right and wrong is not thought of; person may eat anything, remain anyhow,

behave in any fashion, and will be at stake health wise.

Entire information catered above offers clue to remain healthy and enjoy the status of well

being.

Following passage will add to the direction for retaining this status:

Vritti of mind is status in which it remains.

Vrittis have been classified into five kinds: (1) Mano-Vritti, (2) Buddhi Vritti, (3) SakshiVritti, (4) Akhandakara Vritti and (5) Akhanda Ekarasa Vritti.

(1) Mano-Vritti belongs to the instinctive mind. Nos. 2, 3, 4 and 5 belong to the Sattvic mind.

Mano-Vritti is the Vishayakara Vritti of

worldlings. Buddhi Vritti belongs to Vivekins. When you identify yourself with the Sakshi

Vritti,

you can witness the modifications of the mind. When you try to feel that you are the Infinite

Self,



the Akhandakara Vritti is generated. It is also known as Brahmakara Vritti. There is no Vritti

in

Brahman.

From Mano-Vritti, you must jump to Viveka Vritti. Mano-Vritti concerns Manomaya

Kosha. Viveka Vritti belongs to Vijnanamaya Kosha. By developing the Vijnanamaya Kosha,

Mano-Vrittis are conquered. From Viveka Vritti, you must jump to Sakshi Vritti. From SakshiVritti, you must jump to Akhandakara Vritti. From Akhandakara Vritti, you must jump to

Akhanda

Ekarasa which is Brahma Svarupa. This is Kaivalya or final goal of life.

ANTARMUKHA VRITTI AND BAHIRMUKHA VRITTI

When the outgoing tendencies of the mind are arrested, when the mind is retained within

the

heart, when all its attention is turned on itself alone, that condition is Antarmukha Vritti.

The

Antarmukha Vritti is the indrawing energy of the mind owing to increase in Sattva. The

Sadhaka

can do a lot of Sadhana when he has this inward Vritti.

The Bahirmukha Vritti is the outgoing tendency of the mind due to Rajas. When the vision

is turned outward, the rush of fleeting events engages the mind. The outgoing energies of

the mind

begin to play. Further, on account of force of habit, the ears and eyes at once run towards

sound and

sight. Objects and desire are externalising forces. A Rajasic man full of desires can never

dream of

an inner spiritual life with Antarmukha Vritti. He is absolutely unfit for the practice of

introspection.

You will get Antarmukha Vritti (inward-moving mind) only after you have destroyed all theexternalising powers of the mind. Vairagya and introspection help a lot in the attainment of

this

mental state. You must starve the mind by Vairagya and Tyaga (renunciation of desires,

objects and

THE MIND.A MYSTERY

The vast majority of men know not the existence of the mind and its operations. Even the

so-called educated persons know very little of the mind subjectively or of its nature and operations.

They have only heard of a mind.



Ayurvedic view point of mind differs a lot from modern

Wellness of mind

What is wellness and what is mind?

Well ness is feeling of being well; giving pleasure and contented sensation to individual. Physical and

mental wellness offer health.

Mind is the aspect of intellect and consciousness experienced as combinations of thought,

perception, memory, emotion, will, and imagination, including all unconscious cognitive processes. The term is often used to refer, by implication, to the thought processes of reason.

Mind manifests itself subjectively as a stream of consciousness.

Theories of mind and its function are numerous. Earliest recorded speculations are from the likes

of Zoroaster , the Buddha, Plato, Aristotle, Adi Shankara and other ancient Greek , Indian and,later, Islamic philosophers. Pre-scientific theories grounded in theology concentrated on the

supposed relationship between the mind and the soul, a human's supernatural, divine or god-given essence.

Which attributes make up the mind is much debated. Some psychologists argue that only the

higher intellectual functions constitute mind, particularly reason and memory. In this view theemotions² love, hate, fear , joy ²are more primitive or subjective in nature and should be seen as

different from the mind as such. Others argue that various rational and emotional states cannot be

so separated, that they are of the same nature and origin, and should therefore be considered all part of what we call the mind.

In popular usage mind is frequently synonymous with thought : the private conversation with

ourselves that we carry on "inside our heads." Thus we "make up our minds," "change our minds" or are "of two minds" about something. One of the key attributes of the mind in this

sense is that it is a private sphere to which no one but the owner has access. No one else can"know our mind." They can only interpret what we consciously or unconsciously communicate.

The original meaning of Old English gemynd was the faculty of memory, not of thought in

general. Hence call to mind , come to mind , keep in mind , to have mind of , etc. Old English had

other words to express "mind", such as hyge "mind, spirit".

The generalization of mind to include all mental faculties, thought, volition, feeling and memory,

gradually develops over the 14th and 15th centuries.[1]

The meaning of "memory" is shared with Old Norse, which has munr . The word is originally

from a PIE verbal root *men-, meaning "to think, remember", whence also Latin mens "mind",Sanskrit manas "mind" and Greek "mind, courage, anger".



Thought is a mental process which allows individuals to model the world, and so to deal with iteffectively according to their goals, plans, ends and desires. Words referring to similar concepts

and processes include cognition, idea, and imagination. Thinking involves the cerebralmanipulation of information, as when we form concepts, engage in problem solving, reasoning

and making decisions. Thinking is a higher cognitive function and the analysis of thinking

processes is part of cognitive psychology.

Memory is an organism's ability to store, retain, and subsequently recall information. Although

traditional studies of memory began in the realms of philosophy, the late nineteenth and earlytwentieth century put memory within the paradigms of cognitive psychology. In recent decades,

it has become one of the principal pillars of a new branch of science called cognitiveneuroscience, a marriage between cognitive psychology and neuroscience.

Imagination is the ability to generate mental representations of objects or experiences, and is

based on internal goals or processes rather than perceptual stimulation by the currentenvironment. The term is technically used in psychology for the process of reviving in the mind

percepts of objects formerly given in sense perception. Since this use of the term conflicts withthat of ordinary language, some psychologists have preferred to describe this process as

"imaging" or "imagery" or to speak of it as "reproductive" as opposed to "productive" or "constructive" imagination. Imagined images are seen with the "mind's eye". Among the many

useful applications of imagination is the ability to simulate possible futures, and make decisionsthat maximize imagined future benefits.

Consciousness in mammals (this includes humans) is an aspect of the mind generally thought tocomprise qualities such as subjectivity, sentience, and the ability to perceive the relationship

between oneself and one's environment. It is a subject of much research in philosophy of mind, psychology, neuroscience, and cognitive science. Some philosophers divide consciousness into

phenomenal consciousness, which is subjective experience itself, and access consciousness,which refers to the global availability of information to processing systems in the brain.[2]

Phenomenal consciousness has many different experienced qualities, often referred to as qualia.Phenomenal consciousness is usually consciousness of something or about something, a property

known as intentionality in philosophy of mind.

[edit] Brain and mind

See also: Cognitive science

In animals, the brain, or encephalon (Greek for "in the head"), is the control center of the central

nervous system, responsible for thought. In most animals, the brain is located in the head, protected by the skull and close to the primary sensory apparatus of vision, hearing,

equilibrioception, taste and olfaction. While all vertebrates have a brain, most invertebrates haveeither a centralized brain or collections of individual ganglia. Primitive animals such as sponges

do not have a brain at all. Brains can be extremely complex. For example, the human brain contains more than 100 billion neurons, each linked to as many as 10,000 others[citation needed ].



Understanding the relationship between the brain and the mind ² mind-body problem is one of the central issues in the history of philosophy ² is a challenging problem both philosophically

and scientifically.[3]

There are three major philoosphical schools of thought concerning theanswer: dualism, materialism, and idealism. Dualism holds that the mind exists independently of

the brain;[4]

materialism holds that mental phenomena are identical to neuronal phenomena;[5]

and idealism holds that only mental phenomena exist.

[5]

The most straightforward scientific evidence that there is a strong relationship between the

physical brain matter and the mind is the impact physical alterations to the brain have on themind, such as with traumatic brain injury and psychoactive drug use.[6]

In addition to the philosophical questions, the relationship between mind and brain involves a

high number of scientific questions, including understanding the relationship between mentalactivity and brain activity, the exact mechanisms by which drugs influence cognition, and the

neural correlates of consciousness.

Through most of history many philosophers found it inconceivable that cognition could beimplemented by a physical substance such as brain tissue (that is neurons and synapses).[7] Philosophers such as Patricia Churchland posit that the drug-mind interaction is indicative of an

intimate connection between the brain and the mind, not that the two are the same entity.[8]

Descartes, who thought extensively about mind-brain relationships, found it possible to explain

reflexes and other simple behaviors in mechanistic terms, although he did not believe thatcomplex thought, and language in particular, could be explained by reference to the physical

brain alone.[9]

[edit] Philosophy of mind

See also: Philosophy of mind

Philosophy of mind is the branch of philosophy that studies the nature of the mind, mental

events, mental functions, mental properties, consciousness and their relationship to the physical body. The mind-body problem, i.e. the relationship of the mind to the body, is commonly seen as

the central issue in philosophy of mind, although there are other issues concerning the nature of the mind that do not involve its relation to the physical body.[10]

"Aristotelian thought has permeated most Occidental philosophical system until modern times,and the classification of man's function as vegetative, sensitive, and rational is still useful. In

present popular usage, soul and mind are not clearly differentiated and some people, more or lessconsciously, still feel that the soul, and perhaps the mind are not clearly differentiated and some

people, more or less consciously, still feel that the soul, and perhaps the mind, may enter or leavethe body as independent entities. "- Jose M.R. Delgado

[11]

Dualism and monism are the two major schools of thought that attempt to resolve the mind-body

problem. Dualism is the position that mind and body are in some way separate from each other.It can be traced back to Plato,[12] Aristotle[13][14][15] and the Samkhya and Yoga schools of Hindu

philosophy,[16]

but it was most precisely formulated by René Descartes in the 17th century.[17]

Substance dualists argue that the mind is an independently existing substance, whereas Property



dualists maintain that the mind is a group of independent properties that emerge from and cannot be reduced to the brain, but that it is not a distinct substance.

[18]

Monism is the position that mind and body are not physiologically and ontologically distinct

kinds of entities. This view was first advocated in Western Philosophy by Parmenides in the 5th

Century BC and was later espoused by the 17th Century rationalist Baruch Spinoza.

[19]

According to Spinoza's dual-aspect theory, mind and body are two aspects of an underlyingreality which he variously described as "Nature" or "God". Physicalists argue that only the

entities postulated by physical theory exist, and that the mind will eventually be explained interms of these entities as physical theory continues to evolve. Idealists maintain that the mind is

all that exists and that the external world is either mental itself, or an illusion created by themind. Neutral monists adhere to the position that perceived things in the world can be regarded

as either physical or mental depending on whether one is interested in their relationship to other things in the world or their relationship to the perceiver. For example, a red spot on a wall is

physical in its dependence on the wall and the pigment of which it is made, but it is mental in sofar as its perceived redness depends on the workings of the visual system. Unlike dual-aspect

theory, neutral monism does not posit a more fundamental substance of which mind and body areaspects. The most common monisms in the 20th and 21st centuries have all been variations of

physicalism; these positions include behaviorism, the type identity theory, anomalous monism and functionalism.[20]

Many modern philosophers of mind adopt either a reductive or non-reductive physicalist

position, maintaining in their different ways that the mind is not something separate from the body.

[20]These approaches have been particularly influential in the sciences, particularly in the

fields of sociobiology, computer science, evolutionary psychology and the variousneurosciences.

[21][22][23][24]Other philosophers, however, adopt a non-physicalist position which

challenges the notion that the mind is a purely physical construct. Reductive physicalists assertthat all mental states and properties will eventually be explained by scientific accounts of

physiological processes and states.[25][26][27]

Non-reductive physicalists argue that although the brain is all there is to the mind, the predicates and vocabulary used in mental descriptions and

explanations are indispensable, and cannot be reduced to the language and lower-levelexplanations of physical science.[28][29] Continued neuroscientific progress has helped to clarify

some of these issues. However, they are far from having been resolved, and modern philosophersof mind continue to ask how the subjective qualities and the intentionality (aboutness) of mental

states and properties can be explained in naturalistic terms.[30][31]

[edit] Science of mind

[edit] Psychology

See also: Sigmund Freud, Carl Jung, and Unconscious mind

Psychology is the scientific study of human behaviour, mental functioning, and experience;

noology, the study of thought. As both an academic and applied discipline, Psychology involves



the scientific study of mental processes such as perception, cognition, emotion, personality, aswell as environmental influences, such as social and cultural influences, and interpersonal

relationships, in order to devise theories of human behaviour. Psychology also refers to theapplication of such knowledge to various spheres of human activity, including problems of

individuals' daily lives and the treatment of mental health problems.

Psychology differs from the other social sciences (e.g., anthropology, economics, politicalscience, and sociology) due to its focus on experimentation at the scale of the individual, or

individuals in small groups as opposed to large groups, institutions or societies. Historically, psychology differed from biology and neuroscience in that it was primarily concerned with mind

rather than brain. Modern psychological science incorporates physiological and neurological processes into its conceptions of perception, cognition, behaviour, and mental disorders.

[edit] Evolutionary psychology

Evolutionary psychology (EP) is an approach within psychology that examines psychological

traits ² such as memory, perception, or language ² from a Darwinian evolutionary perspective.It seeks to explain how many human psychological traits are evolved adaptations, that is, the

functional products of natural selection or sexual selection. Adaptationist thinking about physiological mechanisms, such as the heart, lungs, and immune system, is common in

evolutionary biology. Evolutionary psychology applies the same thinking to psychology.

Evolutionary psychologists argue that much of human behavior is originates as psychological

adaptations that evolved to solve recurrent problems in human ancestral environments.[32]

Further information: Evolutionary neuroscience, Konrad Lorentz, E O Wilson, The AdaptedMind, and Steven Pinker

[edit] Evolutionary history of the human mind

The evolution of human intelligence refers to a set of theories that attempt to explain how humanintelligence has evolved. The question is closely tied to the evolution of the human brain, and to

the emergence of human language.

The timeline of human evolution spans some 7 million years, from the separation of the Pan

genus until the emergence of behavioral modernity by 50,000 years ago. Of this timeline, thefirst 3 million years concern Sahelanthropus, the following 2 million concern Australopithecus,

while the final 2 million span the history of actual human species (the Paleolithic).

Many traits of human intelligence, such as empathy, theory of mind, mourning, ritual, and theuse of symbols and tools, are already apparent in great apes although in lesser sophistication than

in humans.

There is a debate between supporters of the idea of a sudden emergence of intelligence, or "Greatleap forward" and those of a gradual or continuum hypothesis.



Theories of the evolution of intelligence include:

y Robin Dunbar 's social brain hypothesis[33] y Geoffrey Miller 's sexual selection hypothesis

[34]

y The ecological dominance-social competition (EDSC)[35]

explained by Mark V. Flinn,

David C. Geary and Carol V. Ward based mainly on work by Richard D. Alexander .y The idea Intelligence as a signal opf good health and resistance to disease.y The Group selection theory contends that organism characteristics that provide benefits to

a group (clan, tribe, or larger population) can evolve despite individual disadvantagessuch as those cited above.

y The idea that intelligence is connected with nutrition, and thereby with status[36]

A higher IQ could be a signal that an individual comes from and lives in a physical and social

environment where nutrition levels are high, and vice versa.

[edit] Mental health

Main article: Mental health

By analogy with the health of the body, one can speak metaphorically of a state of health of the

mind, or mental health. Merriam-Webster defines mental health as "A state of emotional and psychological well-being in which an individual is able to use his or her cognitive and emotionalcapabilities, function in society, and meet the ordinary demands of everyday life." According to

the World Health Organization (WHO), there is no one "official" definition of mental health.Cultural differences, subjective assessments, and competing professional theories all affect how

"mental health" is defined. In general, most experts agree that "mental health" and "mentalillness" are not opposites. In other words, the absence of a recognized mental disorder is not

necessarily an indicator of mental health.

One way to think about mental health is by looking at how effectively and successfully a personfunctions. Feeling capable and competent; being able to handle normal levels of stress,

maintaining satisfying relationships, and leading an independent life; and being able to "bounce back," or recover from difficult situations, are all signs of mental health.

Psychotherapy is an interpersonal, relational intervention used by trained psychotherapists to aid

clients in problems of living. This usually includes increasing individual sense of well-being andreducing subjective discomforting experience. Psychotherapists employ a range of techniques

based on experiential relationship building, dialogue, communication and behavior change andthat are designed to improve the mental health of a client or patient, or to improve group

relationships (such as in a family). Most forms of psychotherapy use only spoken conversation,though some also use various other forms of communication such as the written word, art,

drama, narrative story, or therapeutic touch. Psychotherapy occurs within a structured encounter between a trained therapist and client(s). Purposeful, theoretically based psychotherapy began in

the 19th century with psychoanalysis; since then, scores of other approaches have beendeveloped and continue to be created.



[edit] Animal intelligence

Animal cognition, or cognitive ethology, is the title given to a modern approach to the mentalcapacities of animals. It has developed out of comparative psychology, but has also been strongly

influenced by the approach of ethology, behavioral ecology, and evolutionary psychology. Much

of what used to be considered under the title of animal intelligence is now thought of under thisheading. Animal language acquisition, attempting to discern or understand the degree to whichanimal cognition can be revealed by linguistics-related study, has been controversial among

cognitive linguists.

[edit] Artificial intelligence

This section needs additional citations for verification. Please help improve this article by adding reliable references. Unsourced material may be challenged and

removed. ( September 2007)

Main article: Philosophy of artificial intelligence

In 1950 Alan M. Turing published "Computing machinery and intelligence" in Mind , in which he proposed that machines could be tested for intelligence using questions and answers. This

process is now named the Turing Test. The term Artificial Intelligence (AI) was first used byJohn McCarthy who considers it to mean "the science and engineering of making intelligent

machines".[37]

It can also refer to intelligence as exhibited by an artificial (man-made, non-natural , manufactured ) entity. AI is studied in overlapping fields of computer science,

psychology, neuroscience and engineering, dealing with intelligent behavior , learning andadaptation and usually developed using customized machines or computers.

Research in AI is concerned with producing machines to automate tasks requiring intelligent behavior. Examples include control, planning and scheduling, the ability to answer diagnosticand consumer questions, handwriting, natural language, speech and facial recognition. As such,

the study of AI has also become an engineering discipline, focused on providing solutions to reallife problems, knowledge mining, software applications, strategy games like computer chess and

other video games. One of the biggest difficulties with AI is that of comprehension. Manydevices have been created that can do amazing things, but critics of AI claim that no actual

comprehension by the AI machine has taken place.

The debate about the nature of the mind is relevant to the development of artificial intelligence.

If the mind is indeed a thing separate from or higher than the functioning of the brain, thenhypothetically it would be much more difficult to recreate within a machine, if it were possible at

all. If, on the other hand, the mind is no more than the aggregated functions of the brain, then itwill be possible to create a machine with a recognisable mind (though possibly only with

computers much different from today's), by simple virtue of the fact that such a machine alreadyexists in the form of the human brain.

[edit] R eligious perspectives



Various religious traditions have contributed unique perspectives on the nature of mind. In manytraditions, especially mystical traditions, overcoming the ego is considered a worthy spiritual

goal.

Judaism teaches that "moach shalit al halev", the mind rules the heart. Humans can approach the

Divine intellectually, through learning and behaving according to the Divine Will as enclothed inthe Torah, and use that deep logical understanding to elicit and guide emotional arousal during prayer. Christianity has tended to see the mind as distinct from the soul (Greek nous) and

sometimes further distinguished from the spirit. Western esoteric traditions sometimes refer to amental body that exists on a plane other than the physical.

Hinduism's various philosophical schools have debated whether the human soul (Sanskrit atman)

is distinct from, or identical to, Brahman, the divine reality.

Buddhism posits that there is actually no distinct thing as a human being, who merely consists of

five aggregates, or skandhas. According to Buddhist philosopher Dharmakirti, mind is defined as

"that which is clarity and cognizes"²where 'clarity' refers to the formless nature of the mind and'cognizes' to the function of mind, namely that every mind must cognize an object.[38] The Indian philosopher -sage Sri Aurobindo attempted to unite the Eastern and Western psychological

traditions with his integral psychology, as have many philosophers and New religiousmovements.

Taoism sees the human being as contiguous with natural forces, and the mind as not separate

from the body. Confucianism sees the mind, like the body, as inherently perfectible.

See also: Buddhism and psychology

[edit] Other perspectives

[edit] Parapsychology

Parapsychology is the scientific study of certain types of paranormal phenomena, or of phenomena which appear to be paranormal.,

[39]for instance precognition, telekinesis and

telepathy. The term is based on the Greek para (beside/beyond), psyche (soul/mind), and logos (account/explanation) and was coined by psychologist Max Dessoir in or before 1889.

[40] J. B.

Rhine later popularized "parapsychology" as a replacement for the earlier term "psychicalresearch", during a shift in methodologies which brought experimental methods to the study of

psychic phenomena.[40]

Parapsychology is controversial, with many scientists believing that

psychic abilities have not been demonstrated to exist.[41][42][43][44][45] The status of parapsychologyas a science has also been disputed,

[46]with many scientists regarding the discipline as

pseudoscience.[47][48][49]

[edit] Memetics

Memetics is a theory of mental content based on an analogy with Darwinian evolution, which

was originated by Richard Dawkins and Douglas Hofstadter in the 1980s. It purports to be an



approach to evolutionary models of cultural information transfer . A meme, analogous to a gene,is an idea, belief, pattern of behaviour (etc.) which is "hosted" in one or more individual minds,

and which can reproduce itself from mind to mind. Thus what would otherwise be regarded asone individual influencing another to adopt a belief is seen memetically as a meme reproducing

itself. As with genetics, particularly under Dawkins's interpretation, a meme's success may be

due its contribution to the effectiveness of its host (i.e., a the meme is a useful, beneficial idea),or may be "selfish", in which case it could be considered a "virus of the mind".

Definitions of mind on the Web:

y that which is responsible for one's thoughts and feelings; the seat of the faculty of reason;"his mind wandered"; "I couldn't get his words out of my head"

y be offended or bothered by; take offense with, be bothered by; "I don't mind your behavior"

y recall or remembrance; "it came to mind"y be concerned with or about something or somebody

y judgment: an opinion formed by judging something; "he was reluctant to make his judgment known"; "she changed her mind"

y take care: be in charge of or deal with; "She takes care of all the necessary arrangements"y thinker: an important intellectual; "the great minds of the 17th century"

y heed: pay close attention to; give heed to; "Heed the advice of the old men"y attention; "don't pay him any mind"

y beware: be on one's guard; be cautious or wary about; be alert to; "Beware of telephonesalesmen"

y your intention; what you intend to do; "he had in mind to see his old teacher"; "the idea of the game is to capture all the pieces"

y keep in mindy knowledge and intellectual ability; "he reads to improve his mind"; "he has a keen

intellect"wordnetweb.princeton.edu/perl/webwn

y Mind is the aspect of intellect and consciousness experienced as combinations of thought, perception, memory, emotion, will and imagination, including all unconscious cognitive

processes. The term is often used to refer, by implication, to the thought processes of reason. ...

en.wikipedia.org/wiki/Mind y MIND (Moving In New Directions) (est. 1975) is an alternative education high school in

Montreal, Quebec, Canada. ...en.wikipedia.org/wiki/MIND

INTRODUCTION

Understanding the functioning of our mind forms the basis of Buddhist philosophy and practice;as the first verse of the Dhammapada (quotations from the Buddha) states:

"All things are preceded by the mind, led by the mind, created by the mind."



Similarly, in the Abidharma (the earliest attempt at a systematic representation of Buddhist philosophy and psychology), the world is regarded as a phenomena originating in the mind.

Mind is defined in Buddhism as a non-physical phenomenon which perceives, thinks,

recognises, experiences and reacts to the environment.

The mind is described as having two main aspects: clarity and knowing; meaning that the mind isclear, formless and allows for objects to arise in it, and that the mind is knowing, an awareness, aconsciousness which can engage with objects.

"What is the mind? It is a phenonmenon that is not body, not substantial, has noform, no shape, no color, but, like a mirror, can clearly reflect objects." Lama Zopa Rinpoche

The two main types of mind are explained as the conceptual and the non-conceptual. The

conceptual is the "normal" mind aspect we use to survive in daily life, but is ultimately mistaken

about the way in which reality exists. The non-conceptual type of mind is also called the Buddhanature, rigpa (Tib.), fundamental pure nature of mind which realises emptiness (see the page onWisdom).

Study and training the mind in wisdom uses the conceptual mind, like preparing the mind beforethe underlying non-conceptual Buddha-nature of the mind can appear.

In Buddhist psychology, much emphasis is given to the so-called delusions, which we need to

diminish and ultimately even eliminate for spiritual progress.

An over 1800 year old 'one-liner' by Nagarjuna:

"Without the discipline of guarding the mind, what use are any other disciplines?"

Ayya Khema:

"In Pali, heart and mind are one word (citta), but in English we have to differentiate between thetwo to make the meaning clear.

When we attend to the mind, we are concerned with the thinking process and the intellectualunderstanding that derives from knowledge, and with our ability to retain knowledge and make

use of it.When we speak of "heart" we think of feelings and emotions, our ability to respond with our

fundamental being.Although we may believe that we are leading our lives according to our thinking process, that is

not the case. If we examine this more closely, we will find that we are leading our livesaccording to our feelings and that our thinking is dependent upon our feelings. The emotional

aspect of ourselves is of such great importance that its purification is the basis for a harmoniousand peaceful life, and also for good meditation."



For more information on counteracting these delusions, like anger and attachment, see the pageson delusions.

THE AGGREGATES

A 'person' can be described as a number of phenomena into a single working unit. In Western philosophy, one usually refers to Body, Mind and (sometimes) Soul or Spirit. In Buddhism, theFive Aggregates (Skandhas in Skt.) are used to analyse a person. Please note that the

terminology can be confusing, as e.g. the term 'Feeling' refers to something very specific here: :

1. Form (rupa Skt.) - the body2. Primary Consciousness (vijnana in Skt.) - Awareness, experience, in the sense that the

presence of consciousness together with the sense organ and the object of the sense organ produces a sense experience or awareness.

3. Perception (samjna Skt.) - the five sense consciousnesses (smell, touch, taste, seeing andhearing) and mental consciousness, in other words, direct perception. Perception also refers to

the activity of recognition, or identification, such as attaching a name to an object of experience.It includes the formulation of a concept about a particular object.

4. Feeling (vedana in Skt.) - this refers only to the mental separation of perceptions into pleasant,unpleasant and neutral (nothing more).

5. Compositional Factors, Volition (samskara Skt.) - these are all other remaining mental processes, in general "thoughts".

To begin with, it is interesting to see that four out of five aggregates are concerning the mind,

and they do not directly correspond to the divisions made in Western psychology at all.Furthermore, the distinctions in Buddhist psychology are made from the point of view of how to

obtain liberation and buddhahood; and certainly not to figure out how 'the brain works'.

Simply said, in Buddhism, the brain is considered a part of the body where many of theinstructions of the mind are led to the other parts of the body, it is not regarded as the 'factory of thoughts'; thoughts are purely a function of the non-physical mind.

"From contact comes feeling.From feeling comes reaction.

This is what keeps us in the cycle of birth and death.Our reactions to our feelings are our passport to rebirth."

Ayya Khema

To use a simple example of how this works, let's say: something touches our hand:

- This is physical contact, and (as we know from Western science) our nerve cells pick up the

movement of the skin, and translate it into energy (more subtle part of the Body).- This energy is then picked up by Primary Consciousness, which is an aspect of the mind, in

Buddhism, this is actually called the Contact (see below as the 5th. Omnipresent Mental Factor);the contact between the physical and the mental aspects.

- Next, the mental process of Feeling evaluates the Perception and decides it to be pleasant,unpleasant or neutral.



- Simultaneously, Perception (Recognition/Discrimination) gets to work in finding out what thething is that touches my hand, is it pressure or heat, etc. and is it related to other information;

maybe I see a table near my hand and consider it likely that my hand must be touching the table.- Based on the Feeling and Discrimination, the mind creates the Compositional Factors/Volition,

which are for example, the reaction to the hand to withdraw if it is unpleasant, an instruction to

the eyes to check what is touching the hand, possibly projections/thoughts like 'it must be this bothersome fly again' or 'I am touching the table I am walking past' etc.

^Top of Page

THE MIND AS OUR SOFTWARE

To illustrate the Buddhist approach to the mind, let us compare our body and mind to a

computer. In this simile, the body is the hardware and the mind is the software.As mentioned above, the mind is defined as a non-physical phenomena which perceives, thinks,

recognises, experiences and reacts to the environment, not unlike computer software.Although software needs to be imprinted or registered in something like the hard-drive before it

can do anything, in itself, a program represents a lot of thinking by the software manufacturer.Without software (mind), the hardware (body) is just a 'dead thing'. The hardware (body) is of

course important in what the computer can do; how fast it is, which programs can be run, andhow the computer can interact with the world. However good the hardware is, it can ultimately

only perform what the program 'knows'. The hardware can get damaged, or even 'die', and thesoftware can be moved onto another set of hardware; not unlike rebirth!

The software needs to use the 'senses' of the hardware, like the keyboard, the mousea, a videocamera, a modem etc. to receive 'input'; just like the mind needs the senses the receive the 'input'

of the outside world.

This leads to an important observation: it is easy to recognise that a computer is not 'objective'

about the world; depending on what kind of video camera, microphone or modem we connect itto, the input will be different. Similarly, our bodily senses cannot really be objective: people's

ears are different, the eyes are different etc., so how can someone ever claim to be an 'objectiveobserver'? Above and beyond that lies the software; the more advanced this is, the more

'intelligent' it will be able to read the world and determine what is the best thing to do. Similarly,the more advanced our mind is, the more intelligent and wise we will be, providing we are not

hampered by serious physical problems. As the software actually determines what the hardwaredoes, so is the mind the master of the body - within the physical limitations of the body. But the

Buddha made it clear that a human body is the best type of available hardware!

There are limits to the development of the hardware; for example, the amount of electricalcircuits on chips is getting larger and larger, but there are physical limits which the developers

encounter. With the software, the limit appears to be much less clear; the first types of computers behaved with the intelligence of an on/off switch, but already they can beat a grandmaster at

chess and nobody can say where it will end. Similarly, Buddhism teaches that there is no reallimit to the development of our mind, and in fact omniscience is possible. At that stage, all our

normal values and concepts dissolve as limited and non-objective. Buddhism encourages us to



develop the software of our mind to enter into a different state which is beyond limitations,suffering and problems.

The method to develop our mind is summarised as study and meditation. Initially, we need to

understand how the programs of our mind work and how they can be improved, and then do the

reprogramming in meditation. This is why psychology and meditation are so important.

Below listing of aspects of the mind may appear very dry and boring, but remember, so are

computer manuals...

CLEAR-LIGHT MIND

In Tibetan Buddhism, often the so-called 'clear-light mind' is mentioned. This is the most subtle

level of mind (see also death & rebirth), which we are normally not even aware of. It appears to

the very advanced meditator and during the death process, but in this case, also only advancedmeditators will be able to notice it. It is a non-conceptual, 'primordial' state of mind.

F rom a talk given by HH Dalai Lama. Oct. 11-14, 1991 New York City. Path of Compassionteaching preliminary to Kalachakra:

Question: When people hear of luminosity of clear light that dawns at the moment of death theyask why it is called clear light. What has this got to do with light as we know it?

Dalai Lama:

"I don't think that in the term clear light, light should be taken literally. It is sort of metaphoric.This could have its roots in our terminology of mental will. According to Buddhism, all

consciousness or all cognitive mental events are said to be in the nature of clarity and luminosity.So it is from that point of view that the choice of the term light is used. Clear light is the most

subtle level of mind, which can be seen as the basis or the source from which eventualexperience or realisation of Buddhahood, Buddha's wisdom might come about, therefore it is

called clear light. Clear light is a state of mind which becomes fully manifest only as aconsequence of certain sequences or stages of dissolution, where the mind becomes devoid of

certain types of obscurations, which are again metaphorically described in terms of sun-like,moonlike and darkness. These refer to the earlier three stages of dissolution which are

technically called, including the clear light stage, the four empties. At the final stage of dissolution the mind is totally free of all these factors of obscuration. Therefore it is called clear

light. Sort of a light. It is also possible to understand the usage of the term clear light in terms of the nature of mind itself. Mind or consciousness is a phenomena which lacks any obstructive

quality. It is non-obstructed."

A teaching from Venerable Ajahn Chah ( Pra Bhodinyana Thera):

"About this mind... In truth there is nothing really wrong with it. It is intrinsically pure. Within

itself it's already peaceful. That the mind is not peaceful these days is because it follows moods.The real mind doesn't have anything to it, it is simply (an aspect of) Nature. It becomes peaceful

or agitated because moods deceive it. The untrained mind is stupid. Sense impressions come andtrick it into happiness, suffering, gladness and sorrow, but the mind's true nature is none of those



things. That gladness or sadness is not the mind, but only a mood coming to deceive us. Theuntrained mind gets lost and follows these things, it forgets itself. Then we think that it is we

who are upset or at ease or whatever.But really this mind of ours is already unmoving and peaceful... really peaceful! Just like a leaf

which is still as long as no wind blows. If a wind comes up the leaf flutters. The fluttering is due

to the wind -- the 'fluttering' is due to those sense impressions; the mind follows them. If itdoesn't follow them, it doesn't 'flutter.' If we know fully the true nature of sense impressions wewill be unmoved.

Our practice is simply to see the Original Mind. So we must train the mind to know those senseimpressions, and not get lost in them. To make it peaceful. Just this is the aim of all this difficult

practice we put ourselves through."

^Top of Page

51MENTAL FACTORS

In the Abhidharmakosha of Vasubandu, 51 types of mind states or mental factors are

distinguished. They are mainly categorised by the way they are related to the main delusions of attachment, anger and ignorance, (see below) and their relevance to mind training. Note that the

English terms used often have different connotations than the actual definitions in Buddhism.Although below list may appear a dull list of definitions, a careful study of it can explain much

of the Buddhist attitude towards the mind.The list does not have the intention to be complete in describing all possible mental states, but

describes merely the most important ones in relation to spiritual practice.

THE 5 OMNIPRESENT (EVER-RECURRING) MENTAL FACTORS

1.Fee

ling (the first aggregate)2. R ecognition / discrimination / distinguishing awareness (the second aggregate)

3. Intention / mental impulse - I will ...4. Concentration / attention / mental application - focused grasping of an object of awareness

5. Contact - the connection of an object with the mind, this may be pleasurable, painful or neutral as experienced by the aggregate of Feeling.

THE 5 DETERMINATIVE MENTAL FACTORS

6. R esolution / aspiration - directing effort to fulfil desired intention, basis for diligence andenthusiasm.

7. Interest / appreciation - holding on to a particular thing, not allowing distraction8. Mindfulness / Recollection - repeatedly bringing objects back to mind, not forgetting

9. Concentration / Samadhi - one-pointed focus on an object, basis for increasing intelligence10. Intelligence / Wisdom - "common-sense intelligence", fine discrimination, examines

characteristics of objects, stops doubt, maintains root of all wholesome qualities.



THE 4 VARIABLE (POSITIVE OR NEGATIVE) MENTAL FACTORS

11. Sleep - makes mind unclear, sense consciousness turns inwards

12. R egret - makes mind unhappy when regarding a previously done action as bad, prevents themind from being at ease.

13. General examination / coarse discernment - depending on intelligence or intention, searchesfor rough idea about the object.

14. Precise analysis / subtle discernment - depending on intelligence or intention, examines theobject in detail.

THE 11 VIRTUOUS MENTAL FACTORS

(Note that 18 and 19 are not necessary always virtuous. The first 3 are also known as roots of

virtue.)

15. Faith / confidence / respectful belief - gives us positive attitude to virtue and objects that are

worthy of respect. Three types are distinguished, with the last one being the preferred type:a. uncritical faith: motivation is for no apparent reason

b. longing faith: motivation is by an emotionally unstable mindc. conviction: motivated by sound reasons

16. Sense of Propriety / self-respect - usually the personal conscience to stop negative actionsand perform positive actions

17. Considerateness / decency - avoids evil towards others, basis for unspoiled moral discipline.18. Suppleness / thorough training / flexibility - enables the mind to engage in positive acts as

wished, interrupting mental or physical rigidity.19. Equanimity / clear-minded tranquility - peaceful mind, not being overpowered by delusions,

no mental dullness or agitation

20. Conscientiousness / carefulness - causes avoiding negative acts & doing good; mind withdetachment, non-hatred, non-ignorance and enthusiasm21. R enunciation / detachment - no attachment to cyclic existence and objects

22. Non hatred / imperturbability - no animosity to others or conditions; rejoicing23. Non-bewilderment / non ignorance / open-mindedness - usually understanding the meaning

of things through clear discrimination, never unwilling to learn24. Non violence / complete harmlessness - compassion without any hatred, pacifist

25. Enthusiasm / diligence - doing positive acts (specifically mental development andmeditation) with delight

^Top of Page

THE 26 NON-VIRTUOUS MENTAL FACTORS

THE 6 ROOT DELUSIONS (Delusion is defined as any secondary mental factor that, when

developed, brings about suffering and uneasiness to self or others.)

26. Ignorance - not knowing karma, meaning and practice of 3 Jewels, includes closed-mindedness, lack of wisdom of emptiness.



27. Attachment / desire - definition: not wanting to be separated from someone or something.Grasping at aggregates in cyclic existence causes rebirth & suffering of existence

28. Anger - definition: wanting to be separated from someone or something, can lead torelentless desire to hurt others; causes unhappiness

29. Pride - inflated superiority, supported by one's worldly views, which include disrespect of

others30. Doubt / deluded indecisive wavering - being in two minds about reality; usually leads tonegative actions

31. Wrong views / speculative delusions - based on emotional afflictions. Distinguished in 5types: belief in the self as permanent or non-existent (as opposite to the view of emptiness);

denying karma, not understanding the value of the 3 Jewels; closed-mindedness (my view -whichis wrong- is best); wrong conduct (not towards liberation)

THE 20 SECONDARY NON-VIRTUOUS MENTAL FACTORS

Derived from anger:

32. Wrath / hatred - by increased anger, malicious state wishing to cause immediate harm toothers

33. Vengeance / malice / resentment - not forgetting harm done by a person, and seeking toreturn harm done to oneself

34. Rage / spite / outrage - intention to utter harsh speech in reply to unpleasant words, whenwrath and malice become unbearable

35. Cruelty / vindictiveness / mercilessness - being devoid of compassion or kindness, seekingharm to others.

Derived from anger and attachment:

36. Envy / jealousy - internal anger caused by attachment; unbearable to bear good things others

have

Derived from attachment:

37. Greed / avarice / miserliness - intense clinging to possessions and their increase38. Vanity / self-satisfaction - seeing one's good fortune giving one a false sense of confidence; being intoxicated with oneself

39. Excitement / wildness / mental agitation - distraction towards desire objects, not allowingthe mind to rest on something wholesome; obstructs single pointed concentration.

Derived from ignorance:

40. Concealment - hiding one's negative qualities when others with good intention refer to them

this causes regret41. Dullness / muddle-headedness - caused by fogginess which makes mind dark/heavy - likewhen going to sleep, coarse dullness is when the object is unclear, subtle dullness is when the

object has no intense clarity42. Faithlessness - no belief of that which is worthy of respect; it can be the idea that virtue is

unnecessary, or a mistaken view of virtue; it forms the basis for laziness (43)43. Laziness - being attached to temporary pleasure, not wanting to do virtue or only little;

opposite to diligence [25])



44. Forgetfulness - causes to not clearly remember virtuous acts, inducing distraction todisturbing objects - not "just forgetting", but negative tendency

45. Inattentiveness / lack of conscience - "distracted wisdom" after rough or no analysis, notfully aware of one's conduct, careless indifference and moral failings; intentional seeking mental

distraction like daydreaming

Derived from attachment and ignorance:46. Hypocrisy / pretension - pretend non-existent qualities of oneself

47. Dishonesty / smugness - hiding one's faults, giving no clear answers, no regret, snobbery &conceit, self-importance and finding faults with others

Derived from attachment, anger and ignorance

48. Shamelessness - consciously not avoiding evil, it supports all root and secondary delusions49. Inconsiderateness - not avoiding evil, being inconsiderate of other's practice, ingratitude

50. Unconscientiousness / carelessness- 3 delusions plus laziness; wanting to act unrestrained51. Distraction / mental wandering - inability to focus on any virtuous object

Links Click on the link for a List of Sample Meditations.An interesting page on The Science Of Collective Consciousness, by Robert Kenny

More on the mental delusions in this article by Ven. Traleg Kyabgon Rinpoche.

Just for fun:Consciousness: That annoying time between naps.

?What is mind? No matter. What is matter? Never mind.

George Berkeley Who are you going to believe, me or your own eyes?

Groucho MarxOur knowledge can only be finite, while our ignorance must necessarily be infinite.

Sir Karl Raymund Popper

Once upon a time, there was a great mind;

but it had a weak soul as its king.

The soul willed it wrong, and it wasn't too long;

peace and joy it never did bring.

Its life filled with much lack, 'cause it didn't have the knack;

'cause it was new and green at this thing.

Tried every which way, to brighten its day;

but peace and joy kept refusing to cling.



You see the soul was blind, about the workings of its mind;

and its life never had that true ring.

But the soul got wise, and opened its eyes,

and a mentor took it under his wing.

Taught it tricks of all kind, on how to use its great mind;

now sweet songs of peace and joy it can sing.

wellness of mind

Documents