MIND & BODY COMPLEX – Indian Psychology

Mind is different from consciousness, unlike consciousness, the mind is physical, subtle, and subject to physical laws that relate to subtle matter. Mind is different from the brain, and it is capable of normal space-time constraints.

The mind-body complex is the instrument of one’s thought, passion, and action. Mind associated with the brain and body becomes conditioned and is constrained and driven by bodily factors. The primary manifestation of the conditioned mind is the ego. The conditioned mind is so biased that the truth it seeks gets clouded and even distorted. behavior becomes imperfect. Mind itself becomes an obstacle. The mind doesn’t generate consciousness, rather it reflects consciousness. The mind may be functionally distinguished into three constraints – Buddhi, Ahamkara, and Manas.

Buddhi

Essential and core aspects of the mind, uncorrupted it is almost like consciousness. It has the ability to reflect consciousness in its purity. It is the seat of memory and instrument of discrimination and creative action.

Ahamkara -Ego sense

Manifests ” me ” in person, the source of the distinction between self and other. It prevents the yogi from achieving union with the higher self.

Manas – central processor

Attention is its defining characteristic, and filtering and analysis are its other core functions. It also acts as an internal sense organ.

Mind is the a) surface that reflects consciousness, b) the ground from which the content of one’s cognition springs. c) the seat of ego d) the storehouse of past actions and their effect. The entangled mind becomes unsteady and distracted.

For perfection, mins should be spent disentangling and systematic deconstruction of ego.

There are several ways of doing this, one way is practicing yogic meditation which results in focused attention that inhibits distraction.

When the mind is steady, ego is under control the person tends to be less biased and be in position tends to be less biased and be in a position to come closer to truth, experience consciousness, narrow the gap between knowing and being, and have access to a variety of hidden human potentials.

Thus the mind in Indian tradition is the vehicle of one’s journey from ordinary to extraordinary states of experience, from rational thinking.

Manas has dual functions

  • Sensory input
  • Act as 6th sense
  • Aspects of mind in addition to buddhi and ahamkara.

Understanding the nature and functioning of Indriyas is necessary for gaining control over them. functioning of Indriyas is helpful for achieving cognitive functioning.

Meditation is helpful to gain control over the sensory processes. Mind is the source of suffering as well as achieving bliss, and proper utilization of human happiness.

Mind and body are not separate entities, the body needs the mind, and the mind needs the body, they are like bone and muscle, which have equal importance.

When you keep on studying them separately, you go into a separate path, which is actually not in use

  • The mind is different from brain, and it is capable of normal space time constraints. Mind- part of person that thinks , feels and remembers
  • Mind is different from consciousness. Unlike consciousness, the mind is physical, albeit, subtle, and is subject to physical laws that relate to a subtle manners.
  • Mind body complex is the instrument of one’s thought, passion and action.
  • Mind associate with brain and body becomes conditioned and is contrained and driven by bodily factors.
  • Primary manifestation of conditioned mind is ego
  • Conditioned mind is so biased that the truth it seeks gets clouded and even distorted behaviour become imperfect. Mind itself become obstacle.
  • Mind holding the reins, the person becomes the knower (Jnata), the doer (karta) and enjoyer of the fruits of her actions ( bhokta). It is behind the empirical self as distinguished from self, atman, or purusa which is consciousness as such.
  • Mind doesn’t generate consciousness, rather it reflect consciousness.
  • Person in search of identity misconstrues the mind as her true self and hypostalizes the ego function as enduring self. Consequently the self gratification replaces self- realization is the goal of one’s endeavor.
  • The mind may be functionally distinguished into three constitutes – Buddhi, Ahamkara and Manas
    • Buddhi – Intellect. Essential and core aspect of mind. If uncorrupted it is almost like consciousness. It has ability to reflect consciousness in its purity. It is the seat of memory and instrument of discrimination and creative action
    • Ahamkara – Ego sense. Manifests ‘me’ in each person. Source of distinction between self and other. It prevents the yogi from achieving union with the higher self.
    • Manas – Central processor. Attention is its defining characteristic filtering and analysis are its other core. It also acts as internal sense organ.
  • Mind is the
    • Surface that reflect consciousness
    • The ground from which the content’s of one’s cognition spring
    • The seat of ego
    • The store house of past actions and their effect
  • Entangled mind become unsteady and distracted
  • For perfection, mind should be disentangling and systematic deconstruction of ego
  • There are several ways of doing this. One way in practice yogic meditation which is results in focused attention that inhibits distraction.
  • When mind is steady, ego is under control the person tends to be less biased and be in position to
    • Come closer to truth
    • Experience consciousness
    • Narrow the gap between knowing and being
    • Have access to variety of hidden human potentials.
  • Thus the mind in Indian Tradition is the vehicle of one’s journey from ordinary to extra ordinary states of experience, from rational thinking.
  • Understanding the nature of functioning of indriyas is necessary for gaining control over them. Functioning of Indriyas is helpful for achieving cognitive functions.
  • Meditation is helpful to gain control over sensory processes.
  • Mind is the source of suffering as well as achieving bliss, proper utilization of human happiness

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