Theosophical Independence Vol. 7 -12  February 2009

THE MYSTERY OF MIND

  There are many aspects of mind that are not that mysterious. We are aware of mind with its stream of thoughts, sensations, beliefs, feelings, memories, desires, and fantasies.  We know that we are self-aware. The mind has these mental states that can be recognized, even if they are not so easily measured.  The body and mind appear to be connected.  Physical pain or illness can influence the mental states, and mental states such as fear and depression can produce physical symptoms.  This is not so mysterious to us.  However, exactly how the mind and body are related is a mystery.

  The mind/body problem may be a philosophical dilemma,  but it has far reaching practical implications.  Is it possible for mind to survive the death of the body?  Can computers be built that have a mind capable of consciousness and self-awareness?  Are mental illnesses best treated with medicines that influence the brain?  How questions such as these are answered depends on one’s belief regarding the relationship between body and mind.

  There are three philosophical explanations on how the mind and body are related. Broadly defined, these theories are physicalism, dualism, and idealism. Physicalism explains mental states according to the measurable physical properties of the body.  Physical states are fundamental to the existence of mental states.  The mind depends on the brain and cannot exist without it. Dualism asserts that body and mind are equally fundamental and independent realities.  Although mind and body interact, they do not depend upon each other for their existence.  Idealism holds that mind is fundamental to the existence of the body.  The body is dependent on mind and does not exist without it.

  Nevertheless, these explanations are unsatisfactory, leaving the mind/body relationship an unresolved mystery.  Dualists consider mind to be a fundamental substance that can leave the body as well as cause the bodily substance to move; however, they fail to explain how this can be done philosophically and scientifically.
Physicalists would like to be able to explain all mental states on the basis of brain functions; however, they fail to account for certain mental phenomena that appear to be irreducible to brain function.  These phenomena include near death experiences, especially those that occur during surgical procedures when all brain function related to conscious mental states ceases.

  In the December Issue of “Theosophical Independence,” a Theosophical model was presented that demonstrated how philosophy and science could be applied together to know what is true. With this method, one uses self-evident observations, universal principles and reasoning by correspondence and analogy to acquire philosophical knowledge.  Can this method be applied to gain insight into the mystery of the relationship between body and mind?

  First, starting with changing mental states that anyone can test, check and verify by their own capacities of perception, we know that we have the changing mental states previously mentioned. We are also directly aware that there is the observer or perceiver of these changing mental states who is also the one who thinks feels, remembers, desires, and dreams.  We not only have minds, we are mind-beings. Although the mental states change, the mind being is identical throughout all the changes of the days, months and years.  We can also directly observe a duality in the mental states that can be a source of conflict. Thoughts, feelings, aspirations, et cetera, can be selfish or unselfish, spiritual or material. The mind-being appears to be empowered with the opportunity and ability to choose which mental state to follow.

  Second,  the universal principle that is also self-evident is the periodicity that is observed in every department of nature. By applying the principle of periodicity to the changing, observable mental states, one can conclude by correspondence and analogy, as well as confirm from experience, that there is a cyclical return of impression of one’s thoughts, feelings, memories, desires, and imaginings. Even the states of consciousness, such as waking, dreaming, and deep sleep, are cyclical. Can one apply this universal principle of periodicity to the mind-being who is the observer and perceiver? 

  The law of cycles is inseparable from the law of cause and effect.  For every action there is a reaction, and for every effect there is a cause. However, when the action manifests the reaction is not apparent, and when the effect is evident the cause is no longer manifested in our present time, space or matter.  Even though the cause and effect are not always manifested, we know that they must continue to exist  in some other time, place and degree of substance. For example, one knows that a hand held under hot water too long will be scalded, even though it is not yet apparent on the skin. One also knows that the burn on their skin was due to holding one’s hand under hot water even though that event is not  manifesting in one’s present time, body, and space. Nevertheless, it continues to exist somewhere as a memory that has the potency to influence the future.

  Objects, events, and phenomena continue to exist even though they are no longer manifested to one’s physical senses. Applying the universal principle of periodicity, this law eventually brings back into manifestation what was once unmanifested. The image of a light bulb on the retina of the eye will appear and disappear repeatedly until the force of the impression is exhausted. One can conclude that the changing mental states impressed in the mind continue to exist and impress the mind even when they are unmanifested and one is not conscious of their existence.  The mind-being also continues to exist independent of the time, space, and matter of the physical body even when it is unmanifested due to the death of the body. Periodically it will remanifest in a different bodily form, a process called reincarnation.

  Periodically the mind-being exists independent of the physical body and brain; periodically it incarnates and uses the brain as an instrument of perception or is influenced by the body and brain.  However, at this particular time in human evolution, the mind- being is not completely incarnated or manifested on the physical plane. Part of the mind is incarnated and part is transcendent yet still exerting its influence from the spiritual plane of being.  This accounts for the higher and lower aspects of our mental states.

       “Theosophical Independence”  is produced monthly by Associates of The United Lodge of Theosophists in Philadelphia.  Comments, questions and contributions for publication may be sent to The United Lodge of Theosophists, 1917 Walnut Street,   Philadelphia, PA  19103.
        The contents of this newsletter are provided freely and anonymously.  It may be reproduced without permission