मनो बुद्धिरहङ्कार- श्चित्तं
करणमान्तरम् । संशयो निश्चयो गर्वः स्मरणं विषया इमे ॥ अन्तःकरणं त्रिविधम्
This is a definition of our inner organ of awareness
called antahkarana (अन्तःकरणं )in Indian
philosophy. What an amazing understanding of our mental functions, expressed in
so few words, centuries ago!
This “non-physical” organ of the mind called antahkarana has
four components, and they are listed with their corresponding
functions in this sloka (or better called sutra since
it is an aphorism, packing lots of information in a few words).
First is manas (मनो)
whose function is doubt (संशयो); desires and feelings
also belong here.
Second is buddhi (बुद्धि),
is intellect including reasoning, judgement and therefore
certainty/conclusion निश्चयो.
Third is ahankara (अहङ्कार)
or ego whose function is ownership (I, me, and mine)indicated by the word गर्वः
Fourth is chittha (चित्तं)
which stands for will, mood, memory (स्मरणं)
etc., which drives action.
What is antahkarana? (अन्तःकरणं) It
is a psychological component of the physiological mind. It is subject to
changes and fluctuations resulting in different perceptions at different times.
Even if perceptions are proper, it can falsely attribute properties to the
objects of perception, resulting in illusions and wrong conclusions. It is also
the repository of virtues and vices of the evolved mental functions and
pleasure and pain experienced in the body and of fear and desire in
the field of basic emotions.
But how is antahkarana aware of all these states?
What is the ground on which these become evident? What is the screen on which
the movie is projected? That “ground” is the object of spiritual quest. It is,
however, the subject itself! “The seeker is the sought” says the Vedas.
When understood from the point of view of modern
neurosciences, manas indicates functions of the basal parts of the
brain which react to desires, fear, anger etc. We call it the reptilian
brain. Buddhi corresponds to the higher cortical functions of the
brain called the executive functions. This is the function of the neo-cortex or
the newly arrived brain. Ahankara corresponds to the insular cortex
and other medial parts of the cortex of the brain connecting all the sensations
as belonging to one’s body requiring action. It is the ego, personal
self. Chittha corresponds to higher functions making one’s decision
and eliciting a will to act based on memory, mood, and judgement.
Neuroscience tells us that our primitive, reptilian brain
registers the emotions related to events and sensations and is made for the
organism to survive. It is reflexive in nature. The middle brain, which is
present in all mammals and birds, is where internal and external sensations are
always relayed through and remembered. These parts function to store and
retrieve memory to explore, learn, to seek food or a mate or avoid dangers,
based on prior experience. The inner surface of the brain and the front end
have centers involved in registering all the inner and outer sensation as
belonging to this body which experiences them, helps make sense of them, and
help take a perspective of the surroundings and of other people. Finally comes
the areas of the brain doing the highest functions of the brain in judging,
prioritizing, planning, and executing.
It is very interesting that modern neuroscience shows that
the emotional brain and the executive brain do not have direct communication
lines. However, the “emotional brain” and the “ownership brain” do. They
exchange information. The only way the emotional brain can be controlled is
through the “ownership brain”. Therefore, all the perceptions,
external and internal, are by nature constructed to act quickly, since that is
the “survival” mode. For a thoughtful response the message has to go through
the “ownership” part which then can request orders from the “executive brain”!
Hope this shows how mindful meditation methods help to make
these connections. In mindful meditation we are asked to accept the feelings,
emotions, and sensations without judging, without clinging or ignoring, owning
them and looking at them deeply (vipassana). By accepting them and
owning them we can bring helpful communication between the executive,
reflective part of our mind with the reflexive, emotional part of it.
Buddhism is practical and helps to learn how to live with
peace and harmony – with oneself, with the outside world and with nature. It
shows how our life is shaped in this world by causes and conditions, how we
ourselves are responsible for creating those conditions by our actions, and how
our mind creates its own ideas about others and the world based on our
emotions, beliefs, bias, and dogmas. It teaches how look deeply and see how we
are trapped in our habitual reflexive responses and how we can step out of
these automatic, unwholesome responses to actions based on reflective thinking
and understanding.
This is mind-training. It is neuroplasticity in modern
terminology with strong empirical support. At present we use mindfulness
practices mainly to reduce stress, relax muscles, relieve pain and anxiety and
practical living, behavioral modification, and general well-being. But this
takes care of only the body and the mind.
We can and we must go further and use it for
spiritual enlightenment also.
2 comments:
Interesting indeed. The basis in neuroscience that you have explained makes the concept of "antahkarana" that much more grounded. Of course I had no idea of the concept - that is normal when I read your blog; I learn something I had no clue about !
In your recent posts, I see you also exploring Buddhism. I know of your expertise and understanding of Hindu philosophy, but you are now also drawing lessons from Buddhism. Would be interested in understanding how you ventured there.
Thank you, Ramesh for your interest and comment.
I have actually written a small piece on the strengths of Buddhist psychology and why I think this is more likely to appeal to people from all traditions. Now that you have asked, I will make it the next post.
Thank you again
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