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Difference between revisions of "The function of the Mind"

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[[File:TummoYoga.jpg|thumb|250px|]]  
 
[[File:TummoYoga.jpg|thumb|250px|]]  
The [[function of the Mind]] to see is dependent on the sensitive [[eye]]. If the sensitive [[eye]] does not function or is absent, as in the case of the blind, no [[mind]] arises to see. The [[function of the Mind]] to hear is dependent on the sensitive {{Wiki|ear}}. Similarly for the other [[sense]]-[[objects]], and the [[function of the Mind]] to see, hear, smell, etc., is dependent on their corresponding [[senses]]. There are different types of [[Mind]]. The [[Mind]] that sees is not the same as that which hears. When you see someone, the [[Mind]] arises where the [[object]] is [[visual]] [[Form]]; then you hear a [[sound]], and the [[Mind]] arises with the [[sound]] as its [[object]]. But the [[visual]] [[Mind]] has to cease before the auditory [[Mind]] can commence.
+
The [[function of the Mind]] to see is dependent on the [[sensitive]] [[eye]]. If the [[sensitive]] [[eye]] does not [[function]] or is absent, as in the case of the [[blind]], no [[mind]] arises to see. The [[function of the Mind]] to hear is dependent on the [[sensitive]] {{Wiki|ear}}. Similarly for the other [[sense]]-[[objects]], and the [[function of the Mind]] to see, hear, {{Wiki|smell}}, etc., is dependent on their corresponding [[senses]]. There are different types of [[Mind]]. The [[Mind]] that sees is not the same as that which hears. When you see someone, the [[Mind]] arises where the [[object]] is [[visual]] [[Form]]; then you hear a [[sound]], and the [[Mind]] arises with the [[sound]] as its [[object]]. But the [[visual]] [[Mind]] has to cease before the {{Wiki|auditory}} [[Mind]] can commence.
  
 
So a new [[Mind]] arises with every new [[object]].
 
So a new [[Mind]] arises with every new [[object]].
  
Take a [[visual Consciousness]]. The [[Mind]]-[[Consciousness]] follows to recall the immediately past [[visual]] [[object]] and based on it, takes colour, shapes, persons, and things, and also [[thinks]] about them. Take an [[ear-Consciousness]] (of [[sound]] waves within the ear’s [[physical]] range). The [[Mind]]-[[Consciousness]] follows to recall the immediately past [[sound]], and distinguish it from sounds previously heard so as to know whether it is that of a gun or a [[bell]]. Supposing that it is the [[sound]] of a gun. We have {{Wiki|ear}}-[[Consciousness]] at first. Other [[consciousnesses]] follow to recall the [[sound]], and investigate and determine what it is.
+
Take a [[visual Consciousness]]. The [[Mind]]-[[Consciousness]] follows to recall the immediately {{Wiki|past}} [[visual]] [[object]] and based on it, takes {{Wiki|colour}}, shapes, persons, and things, and also [[thinks]] about them. Take an [[ear-Consciousness]] (of [[sound]] waves within the ear’s [[physical]] range). The [[Mind]]-[[Consciousness]] follows to recall the immediately {{Wiki|past}} [[sound]], and distinguish it from {{Wiki|sounds}} previously heard so as to know whether it is that of a gun or a [[bell]]. Supposing that it is the [[sound]] of a gun. We have {{Wiki|ear}}-[[Consciousness]] at first. Other [[consciousnesses]] follow to recall the [[sound]], and investigate and determine what it is.
  
When it is determined that it is the [[sound]] of a gun, a [[mental]] reaction of fright will occur, but not in the case of a child or those who do not know what a gun can do. It means that whether you are disturbed or not depends on your [[mental]] response. In the act of [[hearing]], the {{Wiki|mental processes}} are: the [[mind]] hears a [[sound]] ({{Wiki|ear}} [[Consciousness]]); a new [[mind]] recalls the word it has associated with the [[sound]], e.g. dog; a new [[mind]] projects the word, dog, on to the [[sound]] and takes it as an [[object]] of the [[mind]]; a new [[mind]] [[mentally]] reads the word (dog).
+
When it is determined that it is the [[sound]] of a gun, a [[mental]] {{Wiki|reaction}} of fright will occur, but not in the case of a child or those who do not know what a gun can do. It means that whether you are disturbed or not depends on your [[mental]] response. In the act of [[hearing]], the {{Wiki|mental processes}} are: the [[mind]] hears a [[sound]] ({{Wiki|ear}} [[Consciousness]]); a new [[mind]] recalls the [[word]] it has associated with the [[sound]], e.g. {{Wiki|dog}}; a new [[mind]] projects the [[word]], {{Wiki|dog}}, on to the [[sound]] and takes it as an [[object]] of the [[mind]]; a new [[mind]] [[mentally]] reads the [[word]] ({{Wiki|dog}}).
  
The word "dog" is {{Wiki|superimposed}} on the [[sound]]. Actually, the word and the [[sound]] are taken as one, which of course is wrong Take the sounds from a radio. If a {{Wiki|Chinese}} song or talk [[emanates]] from the loudspeaker, you cannot understand a word of it; the words are not [[mentally]] connected up to give [[sense]] to the sounds. You must remember that only sounds are emitted from a radio, but you normally think that you hear words from the radio. Why? Because when the word associated with the [[sound]] appears, it has come from the [[mind]]. The word originated in the [[mind]] and therefore [[exists]] only in the [[mind]]. When we were young and {{Wiki|learning}} to speak, particular words were associated with certain sounds.
+
The [[word]] "{{Wiki|dog}}" is {{Wiki|superimposed}} on the [[sound]]. Actually, the [[word]] and the [[sound]] are taken as one, which of course is wrong Take the {{Wiki|sounds}} from a radio. If a {{Wiki|Chinese}} song or talk [[emanates]] from the loudspeaker, you cannot understand a [[word]] of it; the words are not [[mentally]] connected up to give [[sense]] to the {{Wiki|sounds}}. You must remember that only {{Wiki|sounds}} are emitted from a radio, but you normally think that you hear words from the radio. Why? Because when the [[word]] associated with the [[sound]] appears, it has come from the [[mind]]. The [[word]] originated in the [[mind]] and therefore [[exists]] only in the [[mind]]. When we were young and {{Wiki|learning}} to speak, particular words were associated with certain {{Wiki|sounds}}.
  
It means that sounds and words are two different things, but we are wrongly apt to think them as one. We have actually superimposed the word on the [[sound]]. And these words are connected up to get the ideas behind them. Take the case of a [[person]] looking at an airplane in the sky. A second [[person]] comes along and he also looks up at the airplane in the sky. Actually, the second [[person]] could look at the first [[person]] or look at the plane, but in actual fact he looks at the plane, as if the first [[person]] was directing him to do so. Similarly for a third [[person]] or a fourth [[person]]; they all look up at the airplane in the sky. Instead of a [[person]], let us think in terms of [[Mind]]. The first [[Mind]] is aware of the airplane, and we know that the [[Mind]] disappears immediately. A second [[Mind]] comes along. As if the first [[Mind]] has directed the second [[Mind]] to do so, it will be aware of the plane.
+
It means that {{Wiki|sounds}} and words are two different things, but we are wrongly apt to think them as one. We have actually superimposed the [[word]] on the [[sound]]. And these words are connected up to get the [[ideas]] behind them. Take the case of a [[person]] looking at an airplane in the sky. A second [[person]] comes along and he also looks up at the airplane in the sky. Actually, the second [[person]] could look at the first [[person]] or look at the plane, but in actual fact he looks at the plane, as if the first [[person]] was directing him to do so. Similarly for a third [[person]] or a fourth [[person]]; they all look up at the airplane in the sky. Instead of a [[person]], let us think in terms of [[Mind]]. The first [[Mind]] is {{Wiki|aware}} of the airplane, and we know that the [[Mind]] disappears immediately. A second [[Mind]] comes along. As if the first [[Mind]] has directed the second [[Mind]] to do so, it will be {{Wiki|aware}} of the plane.
  
 
[[File:Refin.jpg|thumb|250px|]]
 
[[File:Refin.jpg|thumb|250px|]]
  
Actually the second [[Mind]] could turn its [[attention]] to the airplane or be aware of the first [[Mind]]. But can it be aware of the first [[Mind]]? It cannot be aware straightaway but must recall the first [[Mind]] after it has disappeared. It means that if the second [[Mind]] were to turn to the [[subject]] which is the first [[Mind]], it becomes the [[object]] and ceases to be the [[subject]]. Even then, if we recall the past [[Mind]], we are on the way to [[mind]] the [[Mind]]. But it will never do just to keep minding the [[Mind]], for in order to learn anything, in the classroom or elsewhere, the [[Mind]] must be minding the [[objects]] and [[thinking]] about them and motivating verbal and [[physical]] actions.
+
Actually the second [[Mind]] could turn its [[attention]] to the airplane or be {{Wiki|aware}} of the first [[Mind]]. But can it be {{Wiki|aware}} of the first [[Mind]]? It cannot be {{Wiki|aware}} straightaway but must recall the first [[Mind]] after it has disappeared. It means that if the second [[Mind]] were to turn to the [[subject]] which is the first [[Mind]], it becomes the [[object]] and ceases to be the [[subject]]. Even then, if we recall the {{Wiki|past}} [[Mind]], we are on the way to [[mind]] the [[Mind]]. But it will never do just to keep minding the [[Mind]], for in order to learn anything, in the classroom or elsewhere, the [[Mind]] must be minding the [[objects]] and [[thinking]] about them and motivating [[verbal]] and [[physical]] [[actions]].
  
That’s how meanings are given to the sequence of events, conclusions arrived at and practical results obtained. Take, for instance, the act of seeing a car. The {{Wiki|mental processes}} are: The [[Mind]] knows the car as an external [[object]], A second [[Mind]] calls up in the [[Mind]] the name which is "Car", and this name is the [[object]] of the [[Mind]]. A new [[Mind]] [[mentally]] projects the name on to the thing; the [[mentally]] projected name is an [[object]] within the [[mind]]. A new [[Mind]] takes the [[mentally]] projected name as an [[object]] within the [[Mind]].
+
That’s how meanings are given to the sequence of events, conclusions arrived at and {{Wiki|practical}} results obtained. Take, for instance, the act of [[seeing]] a car. The {{Wiki|mental processes}} are: The [[Mind]] [[knows]] the car as an external [[object]], A second [[Mind]] calls up in the [[Mind]] the [[name]] which is "Car", and this [[name]] is the [[object]] of the [[Mind]]. A new [[Mind]] [[mentally]] projects the [[name]] on to the thing; the [[mentally]] {{Wiki|projected}} [[name]] is an [[object]] within the [[mind]]. A new [[Mind]] takes the [[mentally]] {{Wiki|projected}} [[name]] as an [[object]] within the [[Mind]].
  
The above is expressed in the simplest and barest of terms. However, for a [[person]] to say, "I see a rose", there arise complicated processes of [[imagination]], {{Wiki|reproductive}} and constructive, [[memory]], conception, discrimination, [[Judgement]], classification, which all follow one another so rapidly in succession that the percipient considers that he "sees" the rose almost instantaneously. For an introduction of the [[thought]]-process see Chapter II, and the following quote from [[Nārada]]’s [[Abhidhammattha Sangaha]]: "The [[subject]], the [[Consciousness]], receives [[objects]] from within and without. When a [[person]] is in a state of profound [[sleep]] his [[mind]] is said to be vacant, or, in other words, in a state of [[bhavanga]]. We always [[experience]] such a passive state when our [[minds]] do not respond to external [[objects]]. This flow of [[bhavanga]] is interrupted when [[objects]] enter the [[mind]].
+
The above is expressed in the simplest and barest of terms. However, for a [[person]] to say, "I see a rose", there arise complicated {{Wiki|processes}} of [[imagination]], {{Wiki|reproductive}} and constructive, [[memory]], {{Wiki|conception}}, {{Wiki|discrimination}}, [[Judgement]], {{Wiki|classification}}, which all follow one another so rapidly in succession that the percipient considers that he "sees" the rose almost instantaneously. For an introduction of the [[thought]]-process see [[Chapter]] II, and the following quote from [[Nārada]]’s [[Abhidhammattha Sangaha]]: "The [[subject]], the [[Consciousness]], receives [[objects]] from within and without. When a [[person]] is in a state of profound [[sleep]] his [[mind]] is said to be vacant, or, in other words, in a state of [[bhavanga]]. We always [[experience]] such a passive state when our [[minds]] do not respond to external [[objects]]. This flow of [[bhavanga]] is interrupted when [[objects]] enter the [[mind]].
  
Then the [[bhavanga Consciousness]] vibrates for one [[thought]]-moment and passes away. Thereupon the [[sense]]-door [[Consciousness]] (''[[pañca-dvārāvajjana]]'') arises and ceases. At this stage the natural flow is checked and is turned towards the [[object]]. Immediately after there arises and ceases the [[eye]] [[Consciousness]] (''[[cakkhu]]'' ''[[Viññāna]]''), but yet knows no more about it. This [[sense]] operation is followed by a moment of reception of the [[object]] so seen ([[sampaticchana]]). Next comes the investigating faculty (''[[santīrana]]'') or a momentary examination of the [[object]] so received.
+
Then the [[bhavanga Consciousness]] vibrates for one [[thought]]-moment and passes away. Thereupon the [[sense]]-door [[Consciousness]] (''[[pañca-dvārāvajjana]]'') arises and ceases. At this stage the natural flow is checked and is turned towards the [[object]]. Immediately after there arises and ceases the [[eye]] [[Consciousness]] (''[[cakkhu]]'' ''[[Viññāna]]''), but yet [[knows]] no more about it. This [[sense]] operation is followed by a moment of {{Wiki|reception}} of the [[object]] so seen ([[sampaticchana]]). Next comes the investigating {{Wiki|faculty}} (''[[santīrana]]'') or a momentary examination of the [[object]] so received.
  
 
After this comes that stage of representative {{Wiki|cognition}} termed the determining [[Consciousness]] ([[votthapana]]). {{Wiki|Discrimination}} is exercised at this stage. Freewill plays its part here. Immediately after there arises the {{Wiki|psychologically]] most important stage - Impulsion or [[javana]]. It is at this stage that an action is judged whether [[moral]] or immoral. [[Kamma]] is performed at this stage; if viewed rightly (''[[yoniso]]'' ''[[Manasikāra]]''), the ''[[javana]]'' becomes [[moral]]; if viewed wrongly (''[[ayoniso]]'' ''[[Manasikāra]]''), it becomes immoral. In the case of an [[Arahat]] this ''[[javana]]'' is neither [[moral]] nor immoral, but merely functional (''[[kiriya]]''). This [[javana]] stage usually lasts for seven [[thought]] moments, or, at times of [[Death]], five. The whole process which happens in an infinitesimal part of time ends with the registering [[Consciousness]] (tadālambana), lasting for two [[thought]] moments - thus completing one [[thought]]-process at the expiration of seventeen [[thought]]-moments." etc.
 
After this comes that stage of representative {{Wiki|cognition}} termed the determining [[Consciousness]] ([[votthapana]]). {{Wiki|Discrimination}} is exercised at this stage. Freewill plays its part here. Immediately after there arises the {{Wiki|psychologically]] most important stage - Impulsion or [[javana]]. It is at this stage that an action is judged whether [[moral]] or immoral. [[Kamma]] is performed at this stage; if viewed rightly (''[[yoniso]]'' ''[[Manasikāra]]''), the ''[[javana]]'' becomes [[moral]]; if viewed wrongly (''[[ayoniso]]'' ''[[Manasikāra]]''), it becomes immoral. In the case of an [[Arahat]] this ''[[javana]]'' is neither [[moral]] nor immoral, but merely functional (''[[kiriya]]''). This [[javana]] stage usually lasts for seven [[thought]] moments, or, at times of [[Death]], five. The whole process which happens in an infinitesimal part of time ends with the registering [[Consciousness]] (tadālambana), lasting for two [[thought]] moments - thus completing one [[thought]]-process at the expiration of seventeen [[thought]]-moments." etc.
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[[File:Suffering1.jpg|thumb|250px|]]
 
[[File:Suffering1.jpg|thumb|250px|]]
  
The reader who is interested in the {{Wiki|mental processes}} involved can look it up on p.32 of U Shwe Zan Aung’s Introductory Essay to the "Compendium of [[Philosophy]]" which is the translation of [[Abhidhammatha Sangaha]], a sort of {{Wiki|Vade-Mecum}} written by [[Anurudha Thera]] of {{Wiki|Ceylon}} in about the 8th Century. The translation is rather difficult reading, and was first published in 1910. It must here be noted that the name is always an [[object]] with the [[mind]] and is not independent of the [[mind]]. But the thing and the name are taken to be one and the same; this is a perversion. When we want to {{Wiki|communicate}} about anything to others we must use names. For the name calls up the thing to the [[minds]] of those who have also associated the name with the thing. That’s how we employ nouns to distinguish one thing from another. A noun is the name given to the thing. The thing is called a car; here the car is the name or noun. The thing and the name are two different things. But we usually say, "This is a car", "to buy a car", as if the name and the thing are one and the same. We should really say, "this is called a car".
+
The reader who is interested in the {{Wiki|mental processes}} involved can look it up on p.32 of U Shwe Zan Aung’s Introductory Essay to the "Compendium of [[Philosophy]]" which is the translation of [[Abhidhammatha Sangaha]], a sort of {{Wiki|Vade-Mecum}} written by [[Anurudha Thera]] of {{Wiki|Ceylon}} in about the 8th Century. The translation is rather difficult reading, and was first published in 1910. It must here be noted that the [[name]] is always an [[object]] with the [[mind]] and is not {{Wiki|independent}} of the [[mind]]. But the thing and the [[name]] are taken to be one and the same; this is a perversion. When we want to {{Wiki|communicate}} about anything to others we must use names. For the [[name]] calls up the thing to the [[minds]] of those who have also associated the [[name]] with the thing. That’s how we employ nouns to distinguish one thing from another. A {{Wiki|noun}} is the [[name]] given to the thing. The thing is called a car; here the car is the [[name]] or {{Wiki|noun}}. The thing and the [[name]] are two different things. But we usually say, "This is a car", "to buy a car", as if the [[name]] and the thing are one and the same. We should really say, "this is called a car".
  
That’s how [[wrong views]] about names and nouns come to be held. We must remember that names are [[mind]]-made words. We must understand that names [[exist]] only as [[objects]] of the [[mind]], and not as [[objects]] outside or independent of the [[Mind]]. A car is not a single thing but made up of different parts which are inter-dependent. "Car" is a conventional word. Similarly, take the case of the name "John". Instead of knowing that the name "John" is only a name, it is believed that John is an external [[object]] independent of the [[Mind]]. But it is [[thought]] that John and one’s [[person]] are one and the same. Take the case of [[mental]] labeling of one’s [[person]] as "I".
+
That’s how [[wrong views]] about names and nouns come to be held. We must remember that names are [[mind]]-made words. We must understand that names [[exist]] only as [[objects]] of the [[mind]], and not as [[objects]] outside or {{Wiki|independent}} of the [[Mind]]. A car is not a single thing but made up of different parts which are inter-dependent. "Car" is a [[Wikipedia:Convention (norm)|conventional]] [[word]]. Similarly, take the case of the [[name]] "John". Instead of [[knowing]] that the [[name]] "John" is only a [[name]], it is believed that John is an external [[object]] {{Wiki|independent}} of the [[Mind]]. But it is [[thought]] that John and one’s [[person]] are one and the same. Take the case of [[mental]] labeling of one’s [[person]] as "I".
  
Instead of one’s name, one usually uses the pronoun "I" to designate one’s [[person]] in [[speech]] and [[Writing]]. "I", like the name "John" is only a [[mental]] label which [[exists]] momentarily in the [[Mind]]. "I" [[exists]] only when [[mentally]] and verbally said. But we say "I" see, "I hear". etc., all the time. "I" is regarded as the [[subject]], when it is only a [[mental]] label. The good thing about [[mind]]-[[Consciousness]] is that it synthesizes and connects up different [[minds]]. Take for example a lump, or a grain, of sugar. The first [[Mind]] sees the thing - [[visual]] [[Consciousness]]. The second [[mind]] grasps the name of the thing as sugar. The third [[Mind]] tastes the thing called sugar - gustatory [[Consciousness]] - and finds it sweet. The fourth [[Mind]] pronounces that sugar is sweet. Without the connecting up, we could not understand the happenings and [[experiences]] of the [[World]].
+
Instead of one’s [[name]], one usually uses the {{Wiki|pronoun}} "I" to designate one’s [[person]] in [[speech]] and [[Writing]]. "I", like the [[name]] "John" is only a [[mental]] label which [[exists]] momentarily in the [[Mind]]. "I" [[exists]] only when [[mentally]] and verbally said. But we say "I" see, "I hear". etc., all the [[time]]. "I" is regarded as the [[subject]], when it is only a [[mental]] label. The good thing about [[mind]]-[[Consciousness]] is that it synthesizes and connects up different [[minds]]. Take for example a lump, or a grain, of sugar. The first [[Mind]] sees the thing - [[visual]] [[Consciousness]]. The second [[mind]] [[grasps]] the [[name]] of the thing as sugar. The third [[Mind]] {{Wiki|tastes}} the thing called sugar - {{Wiki|gustatory}} [[Consciousness]] - and finds it sweet. The fourth [[Mind]] pronounces that sugar is sweet. Without the connecting up, we could not understand the happenings and [[experiences]] of the [[World]].
  
 
Let us now turn to a [[consideration]] of Matter. The [[4 Primary Essential Qualities]] or Properties of Matter, called [[Mahā Bhūta]]’s are:
 
Let us now turn to a [[consideration]] of Matter. The [[4 Primary Essential Qualities]] or Properties of Matter, called [[Mahā Bhūta]]’s are:
  
* ''[[pathavī]]'' manifested as Hardness
+
* ''[[pathavī]]'' [[manifested]] as {{Wiki|Hardness}}
* ''[[āpo]]'' manifested as Cohesion
+
* ''[[āpo]]'' [[manifested]] as Cohesion
* ''[[tejo]]'' manifested as Heat
+
* ''[[tejo]]'' [[manifested]] as Heat
* ''[[vāyo]]'' manifested as Resistance to Motion.
+
* ''[[vāyo]]'' [[manifested]] as Resistance to {{Wiki|Motion}}.
  
These 4 properties are separate but [[exist]] together. They function jointly, yet severally.
+
These 4 properties are separate but [[exist]] together. They [[function]] jointly, yet severally.
  
You can visualise their opposite qualities only by comparison. You see the colours of black and white only by comparison. You know good health only when you come to know bad health. Changeability is the very essence of matter. Matter is changing all the time, and matter and changeability are {{Wiki|synonymous}}.
+
You can visualise their opposite qualities only by comparison. You see the colours of black and white only by comparison. You know good health only when you come to know bad health. Changeability is the very [[essence]] of {{Wiki|matter}}. Matter is changing all the [[time]], and {{Wiki|matter}} and changeability are {{Wiki|synonymous}}.
  
 
{{R}}
 
{{R}}
 
[[Category:Buddhist Terms]]
 
[[Category:Buddhist Terms]]
 
[[Category:Mind]]
 
[[Category:Mind]]

Latest revision as of 03:55, 29 August 2014

TummoYoga.jpg

The function of the Mind to see is dependent on the sensitive eye. If the sensitive eye does not function or is absent, as in the case of the blind, no mind arises to see. The function of the Mind to hear is dependent on the sensitive ear. Similarly for the other sense-objects, and the function of the Mind to see, hear, smell, etc., is dependent on their corresponding senses. There are different types of Mind. The Mind that sees is not the same as that which hears. When you see someone, the Mind arises where the object is visual Form; then you hear a sound, and the Mind arises with the sound as its object. But the visual Mind has to cease before the auditory Mind can commence.

So a new Mind arises with every new object.

Take a visual Consciousness. The Mind-Consciousness follows to recall the immediately past visual object and based on it, takes colour, shapes, persons, and things, and also thinks about them. Take an ear-Consciousness (of sound waves within the ear’s physical range). The Mind-Consciousness follows to recall the immediately past sound, and distinguish it from sounds previously heard so as to know whether it is that of a gun or a bell. Supposing that it is the sound of a gun. We have ear-Consciousness at first. Other consciousnesses follow to recall the sound, and investigate and determine what it is.

When it is determined that it is the sound of a gun, a mental reaction of fright will occur, but not in the case of a child or those who do not know what a gun can do. It means that whether you are disturbed or not depends on your mental response. In the act of hearing, the mental processes are: the mind hears a sound (ear Consciousness); a new mind recalls the word it has associated with the sound, e.g. dog; a new mind projects the word, dog, on to the sound and takes it as an object of the mind; a new mind mentally reads the word (dog).

The word "dog" is superimposed on the sound. Actually, the word and the sound are taken as one, which of course is wrong Take the sounds from a radio. If a Chinese song or talk emanates from the loudspeaker, you cannot understand a word of it; the words are not mentally connected up to give sense to the sounds. You must remember that only sounds are emitted from a radio, but you normally think that you hear words from the radio. Why? Because when the word associated with the sound appears, it has come from the mind. The word originated in the mind and therefore exists only in the mind. When we were young and learning to speak, particular words were associated with certain sounds.

It means that sounds and words are two different things, but we are wrongly apt to think them as one. We have actually superimposed the word on the sound. And these words are connected up to get the ideas behind them. Take the case of a person looking at an airplane in the sky. A second person comes along and he also looks up at the airplane in the sky. Actually, the second person could look at the first person or look at the plane, but in actual fact he looks at the plane, as if the first person was directing him to do so. Similarly for a third person or a fourth person; they all look up at the airplane in the sky. Instead of a person, let us think in terms of Mind. The first Mind is aware of the airplane, and we know that the Mind disappears immediately. A second Mind comes along. As if the first Mind has directed the second Mind to do so, it will be aware of the plane.

Refin.jpg

Actually the second Mind could turn its attention to the airplane or be aware of the first Mind. But can it be aware of the first Mind? It cannot be aware straightaway but must recall the first Mind after it has disappeared. It means that if the second Mind were to turn to the subject which is the first Mind, it becomes the object and ceases to be the subject. Even then, if we recall the past Mind, we are on the way to mind the Mind. But it will never do just to keep minding the Mind, for in order to learn anything, in the classroom or elsewhere, the Mind must be minding the objects and thinking about them and motivating verbal and physical actions.

That’s how meanings are given to the sequence of events, conclusions arrived at and practical results obtained. Take, for instance, the act of seeing a car. The mental processes are: The Mind knows the car as an external object, A second Mind calls up in the Mind the name which is "Car", and this name is the object of the Mind. A new Mind mentally projects the name on to the thing; the mentally projected name is an object within the mind. A new Mind takes the mentally projected name as an object within the Mind.

The above is expressed in the simplest and barest of terms. However, for a person to say, "I see a rose", there arise complicated processes of imagination, reproductive and constructive, memory, conception, discrimination, Judgement, classification, which all follow one another so rapidly in succession that the percipient considers that he "sees" the rose almost instantaneously. For an introduction of the thought-process see Chapter II, and the following quote from Nārada’s Abhidhammattha Sangaha: "The subject, the Consciousness, receives objects from within and without. When a person is in a state of profound sleep his mind is said to be vacant, or, in other words, in a state of bhavanga. We always experience such a passive state when our minds do not respond to external objects. This flow of bhavanga is interrupted when objects enter the mind.

Then the bhavanga Consciousness vibrates for one thought-moment and passes away. Thereupon the sense-door Consciousness (pañca-dvārāvajjana) arises and ceases. At this stage the natural flow is checked and is turned towards the object. Immediately after there arises and ceases the eye Consciousness (cakkhu Viññāna), but yet knows no more about it. This sense operation is followed by a moment of reception of the object so seen (sampaticchana). Next comes the investigating faculty (santīrana) or a momentary examination of the object so received.

After this comes that stage of representative cognition termed the determining Consciousness (votthapana). Discrimination is exercised at this stage. Freewill plays its part here. Immediately after there arises the {{Wiki|psychologically]] most important stage - Impulsion or javana. It is at this stage that an action is judged whether moral or immoral. Kamma is performed at this stage; if viewed rightly (yoniso Manasikāra), the javana becomes moral; if viewed wrongly (ayoniso Manasikāra), it becomes immoral. In the case of an Arahat this javana is neither moral nor immoral, but merely functional (kiriya). This javana stage usually lasts for seven thought moments, or, at times of Death, five. The whole process which happens in an infinitesimal part of time ends with the registering Consciousness (tadālambana), lasting for two thought moments - thus completing one thought-process at the expiration of seventeen thought-moments." etc.

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The reader who is interested in the mental processes involved can look it up on p.32 of U Shwe Zan Aung’s Introductory Essay to the "Compendium of Philosophy" which is the translation of Abhidhammatha Sangaha, a sort of Vade-Mecum written by Anurudha Thera of Ceylon in about the 8th Century. The translation is rather difficult reading, and was first published in 1910. It must here be noted that the name is always an object with the mind and is not independent of the mind. But the thing and the name are taken to be one and the same; this is a perversion. When we want to communicate about anything to others we must use names. For the name calls up the thing to the minds of those who have also associated the name with the thing. That’s how we employ nouns to distinguish one thing from another. A noun is the name given to the thing. The thing is called a car; here the car is the name or noun. The thing and the name are two different things. But we usually say, "This is a car", "to buy a car", as if the name and the thing are one and the same. We should really say, "this is called a car".

That’s how wrong views about names and nouns come to be held. We must remember that names are mind-made words. We must understand that names exist only as objects of the mind, and not as objects outside or independent of the Mind. A car is not a single thing but made up of different parts which are inter-dependent. "Car" is a conventional word. Similarly, take the case of the name "John". Instead of knowing that the name "John" is only a name, it is believed that John is an external object independent of the Mind. But it is thought that John and one’s person are one and the same. Take the case of mental labeling of one’s person as "I".

Instead of one’s name, one usually uses the pronoun "I" to designate one’s person in speech and Writing. "I", like the name "John" is only a mental label which exists momentarily in the Mind. "I" exists only when mentally and verbally said. But we say "I" see, "I hear". etc., all the time. "I" is regarded as the subject, when it is only a mental label. The good thing about mind-Consciousness is that it synthesizes and connects up different minds. Take for example a lump, or a grain, of sugar. The first Mind sees the thing - visual Consciousness. The second mind grasps the name of the thing as sugar. The third Mind tastes the thing called sugar - gustatory Consciousness - and finds it sweet. The fourth Mind pronounces that sugar is sweet. Without the connecting up, we could not understand the happenings and experiences of the World.

Let us now turn to a consideration of Matter. The 4 Primary Essential Qualities or Properties of Matter, called Mahā Bhūta’s are:

These 4 properties are separate but exist together. They function jointly, yet severally.

You can visualise their opposite qualities only by comparison. You see the colours of black and white only by comparison. You know good health only when you come to know bad health. Changeability is the very essence of matter. Matter is changing all the time, and matter and changeability are synonymous.

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