Evolution of Mind
In the process of pratisaincara the gradual lessening of the bond of the gunas reverses the order of generation, with the `done I', the `doer I', and then the `pure I' evolving (or being recovered) in turn.
When the extent of the unit ahamtattva is larger than its citta, then the remainder is called bhudhi, or intellect. When gunas are loosened further and mahat becomes larger than aham, bodhi or the intuition evolves. Didi AM says not all the citta is converted etc. so all levels must continue to operate, however the balance will change.
Physical clash generates the citta and carries one towards aham. Psychic clash evolves the aham and generates the mahat. Spiritual clash comes from the longing for Parama Purusa, and the desire to return to the source. It develops with the mahat. These are not mutually exclusive, or a sequential series, though the proportions change with the evolution of the being. As the mind evolves in this way it expands, and the physical body also changes. (See also the discussion of pratisaincara).
In Ananda Sutram 1-1, it is said of perception that the
physical world is perceived by waves that reflect on the mental
plate, while mental events and objects create waves that reflect
on the soul (atman).
Pranah and mind each operate on their own wavelength. When these
are in parallel the organism can evolve.
Initially due to an undeveloped ego (aham) organisms cannot operate
independently, and they according to the will of the Cosmic mind. In
this case the Cosmic mind generates a momentum in the unit mind that
moves it along the path of pratisaincara.
In Ananda Sutram 2-9, it is said that the witnesship of the atman,
the `I known that I am', which witnesses the mahat (`I am..'), which
witnesses the aham (`I do..', `I have..'), which acts and perceives
through the citta (the done `I'), is the root of all the rest.
Unlike the Cosmic Mind, which creates the whole universe within
itself, the unit mind can only work with the physical world of the
five factors, transforming these in one
way or another.
The citta serves as the controller of the pranah which is
a blind force. In turn the pranah controls the physical factors
in the body. This control is exerted through instincts, which
are stored patterns in the citta.
The citta is the medium which holds the image of external
tanmatras, the sensations caused by
physical vibrations, so that the aham may
perceive them. These include those vibrations that are caused
by the reactions to previous actions.
The citta can also hold images produced by the mind, as in dreaming.
When the citta has identified with an object of perception (this
could also be a mental projection) conscious perception takes place
and while the vibration lasts in the ectoplasm there is a memory of
that object or action.
The citta is always distorted by these various images. The
quality of the images can help lead the mind towards Consciousness,
or towards crudity.
Is this the level that all `unconscious' reaction comes from?
All reaction based on pictures? It is said that most of our action
is performed in a ` hypnotic' state,
in which we are living out preprogrammed patterns and pictures. Rebirthers estimate that until we begin
to work consciously on ourselves nearly all our time is spent in
experiencing traumas or reliving old ones. And as I work more with
psychic techniques, it seems nearly everything is lighting up one
picture or another.
It is said that the citta can only take one object at a time.
At this level the mind is also developing intellect and
the ability to make decisions. Aham is present to some degree
in some animals, and higher animals may even begin to develop
buddhi.
Aham has two main psychic functions: determination and
translation into action (samkalpatmaka and vikalpatmaka).
In the former process the aham creates a picture of an
action in the citta, in the second it causes the citta to
activate the sensory and motor organs to carry it out.
[See also the bio-psychology notes?]
The aham experiences both pleasure and bliss. In the former
it is watching the citta, and when vibrations that match its
samskaras it experiences pleasure,
when there is dissonance there is pain. But when the aham turns
towards the supreme, then a flow from the Cosmic Atman can come
down through the mahat to the aham and it experiences bliss. The
decision to turn towards or away from the Supreme is a function
of the buddhi in its pure
form, and is called discrimination
(prajna). Buddhi helps to select thoughts, memories, and then
situations and actions which are related to vidya
and to avoid those that are related to avidya. In
this sense it is strongly involved in several of the yamas and niyamas. The exercise of
this level of intellect strengthens the will.
In mahat the mind develops and expresses bodhi (intuition). It is
also able to be self-aware, i.e. it can stand back and see watch the
ego in action. This is what the Vedantists refer to as "pure buddhi".
Only in humans is the mahat larger than the aham, so
that intuition develops, but mahat may be present in both animals
and plants.
There are two levels of intuition. The first is creative intuition,
used in understanding the external world and in the arts. It accesses
the inner world, but is focused externally. The second is the higher
intuition that leads us into our own depths and leads us towards the
highest states of consciousness. [Y&P]
Yoga and Psychotherapy gives a
slightly different take on the description of mind in terms
of Manas (including Citta), Aham, and Buddhi.
Operation of Mind
Citta
Aham
Mahat
