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Many religions associate spiritual qualities to the human mind. These are often tightly connected to their [[mythology]] and [[afterlife]]. | Many religions associate spiritual qualities to the human mind. These are often tightly connected to their [[mythology]] and [[afterlife]]. | ||
The | The Indian [[philosopher]]-sage [[Sri Aurobindo]] attempted to unite the Eastern and Western psychological traditions with his [[integral psychology (Sri Aurobindo)|integral psychology]], as have many philosophers and [[New religious movement]]s. [[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 in the 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 (spirit)|soul]] (Greek ''[[nous]]'') and sometimes further distinguished from the [[spirit]]. [[Esotericism|Western esoteric traditions]] sometimes refer to a [[mental body]] that exists on a plane other than the physical. [[Hinduism]]'s various philosophical schools have debated whether the human [[Soul (spirit)|soul]] (Sanskrit ''[[Atman (Hinduism)|atman]]'') is distinct from, or identical to, ''[[Brahman]]'', the [[divinity|divine]] [[reality]]. [[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. | ||
===Buddhism=== | ===Buddhism=== | ||
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Mind, in Buddhism, is also described as being "space-like" and "illusion-like." Mind is space-like in the sense that it is not physically obstructive. It has no qualities which would prevent it from existing. Mind is illusion-like in the sense that it is [[Prasangika|empty of inherent existence]]. This does not mean it does not exist, it means that it exists in a manner that is counter to our ordinary way of misperceiving how phenomena exist, according to Buddhism. When the mind is itself cognized properly, without misperceiving its mode of existence, it appears to exist like an illusion. There is a big difference however between being "space and illusion" and being "space-like" and "illusion-like." Mind is not composed of space, it just shares some descriptive similarities to space. Mind is not an illusion, it just shares some descriptive qualities with illusions. | Mind, in Buddhism, is also described as being "space-like" and "illusion-like." Mind is space-like in the sense that it is not physically obstructive. It has no qualities which would prevent it from existing. Mind is illusion-like in the sense that it is [[Prasangika|empty of inherent existence]]. This does not mean it does not exist, it means that it exists in a manner that is counter to our ordinary way of misperceiving how phenomena exist, according to Buddhism. When the mind is itself cognized properly, without misperceiving its mode of existence, it appears to exist like an illusion. There is a big difference however between being "space and illusion" and being "space-like" and "illusion-like." Mind is not composed of space, it just shares some descriptive similarities to space. Mind is not an illusion, it just shares some descriptive qualities with illusions. | ||
[[Buddhism]] posits that there is no inherent, unchanging identity (Inherent I, Inherent Me) or phenomena (Ultimate self, inherent self, Atman, Soul, Self-essence, Jiva, Ishvara, humanness essence, etc.) which is the experiencer of our experiences and the agent of our actions. In other words, human beings consist of merely a body and a mind, and nothing extra. Within the body there is no part or set of parts which is - by itself or themselves - the person. Similarly, within the mind there is no part or set of parts which are themselves "the person." A human being merely consists of five aggregates, or ''[[skandha]]s'' and nothing else (please see [[Prasaṅgika# | [[Buddhism]] posits that there is no inherent, unchanging identity (Inherent I, Inherent Me) or phenomena (Ultimate self, inherent self, Atman, Soul, Self-essence, Jiva, Ishvara, humanness essence, etc.) which is the experiencer of our experiences and the agent of our actions. In other words, human beings consist of merely a body and a mind, and nothing extra. Within the body there is no part or set of parts which is - by itself or themselves - the person. Similarly, within the mind there is no part or set of parts which are themselves "the person." A human being merely consists of five aggregates, or ''[[skandha]]s'' and nothing else (please see [[Prasaṅgika#Logical Consequence .26 Negation|Valid Designation]]). | ||
In the same way, "mind" is what can be validly conceptually labelled onto our mere experience of clarity and knowing. There is not something separate and apart from clarity and knowing which is "mind," in Buddhism. "Mind" is that part of experience which can be validly referred to as mind by the concept-term "mind." There is also not "objects out there, mind in here, and experience somewhere in-between." There is not a third thing called "experience" which exists between the contents of mind and what mind cognizes. There is only the clarity (arising of mere experience: shapes, colors, the components of smell, components of taste, components of sound, components of touch) and nothing else; this means, expressly, that there is not a third thing called "experience" and not a third thing called "experiencer who has the experience." This is deeply related to "no-self." | In the same way, "mind" is what can be validly conceptually labelled onto our mere experience of clarity and knowing. There is not something separate and apart from clarity and knowing which is "mind," in Buddhism. "Mind" is that part of experience which can be validly referred to as mind by the concept-term "mind." There is also not "objects out there, mind in here, and experience somewhere in-between." There is not a third thing called "experience" which exists between the contents of mind and what mind cognizes. There is only the clarity (arising of mere experience: shapes, colors, the components of smell, components of taste, components of sound, components of touch) and nothing else; this means, expressly, that there is not a third thing called "experience" and not a third thing called "experiencer who has the experience." This is deeply related to "no-self." | ||