Ever present Eternal You
Dr Sundar
Rajaram Krishnamurthy
VEIL OF PERCEPTION WEST AND EAST
WEST
Our perception should be described in terms of adverbial modifications of the various verbs characteristic of perception, rather than in terms of objects to which our perceptual acts are directed. As I sip my drink, I see brownly and smell bitterly; I do not attend to brown and bitter objects, the inner analogues of the properties of the cheap coffee below my nose. As Wittgenstein often took great pains to point out, many philosophical problems are simply the result of grammatical confusion, or, as Lowe puts it, “an inconvenient legacy of Indo-European languages” [Lowe, 1995, p. 45]. In describing our perceptual experiences we are not describing the visual and olfactory properties of mental items; but rather, we are talking about the manner in which we experience the external world. Thus, if one can give an account of what it is to experience in a brown and bitter manner, then one can account for perception without relying upon sense data. This, we shall see below, the intentionalist and the disjunctivist attempt to do.
iii. The Veil of Perception
Indirect realism invokes the veil of perception. All we actually perceive is the veil that covers the world, a veil that consists of our sense data. What, then, justifies our belief that there is a world beyond that veil? In drawing the focus of our perception away from the world and onto inner items, we are threatened by wholesale skepticism. Since we can only directly perceive our sense data, all our beliefs about the external world beyond may be false. There may not actually be any coffee cups or olive oil tins in the world, merely sense data in my mind. However, for this to be a strong objection to indirect realism, it would have to be the case that direct realism was in a better position with respect to skepticism, but it is not clear that this is so. The direct realist does not claim that his perceptions are immune to error, simply that when one correctly perceives the world, one does so directly and not via an intermediary. Thus, things may not always be the way that they appear to be, and therefore, there is (arguably) room for the sceptic to question one-by-one the veracity of all our perceptual beliefs.
[A]ll the furniture of the earth….have not any subsistence without a mind…their being is to be perceived or known,….consequently, so long as they are not actually perceived by me or do not exist in my mind or that of any other created spirit, they must either have no existence at all or else subsist in the mind of some external spirit…. it being perfectly unintelligible….to attribute to any single part of them an existence independent of a spirit. [Berkeley, 1710, part 1, para. 6]
Such a position is of course highly problematic, but perhaps surprisingly, some of its idealistic elements were widely adopted in the early twentieth century by a group of philosophers called ‘phenomenalists.’
Idealists conceive of the world in terms of our actual experiences (and, for Berkeley, those of God). Phenomenalists hold a related position: for them, propositions about the physical world should be seen as propositions about our possible experiences. Or, as Mill (1867) claims, material objects are nothing but “permanent possibilities of sensation.” Phenomenalism is classically taken as a conceptual thesis: statements about physical objects have the same meaning as statements describing our sense data.
The meaning of any statement which refers to a material thing may be fully conveyed in statements which refer solely to sense-data or the sensible appearance of things. [Chisholm, 1948, p. 152. Note, however, that this is not Chisholm’s own view]
Thus, MIND IS ASCRIBED AS A TOOL WHICH REACTS ONLY AFTER THE NAMING OF AN IDEA BUT FOR WHICH, EXISTENCE OF MIND HAS NO OTHER INDIVIDUAL QUALITY. THE VEIL OF PERCEPTION THUS ALONE INVOKES THE MIND IS THE WEST THEORY. THIS THEORY IS EVEN DENIED BY THE SANDEO C A LABORATORY. HERE MIND IS CONFUSED WITH THE BUDHI BY THE WEST. WE IN INDIAN PHILOSOPHY TREATS THE MIND AS SUPREME TO JUDGE AND MISJUDGE AS WELL AS TO ELEVATE AND PUSH ONE TO A CORNER, WHICH IS UNVEILED ALWAYS WATCHING THE ASPERSIONS OF THE BUDHI.
क्रोधाद्भवति सम्मोह: सम्मोहात्स्मृतिविभ्रम: |
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति || 63||2
krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ
smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati
buddhi-nāśhāt—from destruction of intellect;
BG 2.63: Anger leads to clouding of judgment, which results in bewilderment of memory. When memory is bewildered, the intellect gets destroyed; and when the intellect is destroyed, one is ruined.
Anger impairs judgment, just as the morning mist creates a hazy covering on the sunlight. In anger, people commit mistakes that they later regret, because the intellect gets clouded by the haze of emotions. People say, “He is twenty years elder to me. Why did I speak in this manner to him? What happened to me?” What happened was that the faculty of judgment was affected by anger, and hence the mistake of scolding an elder was made. When the intellect is clouded, it leads to bewilderment of memory. The person then forgets what is right and what is wrong, and flows along with the surge of emotions. The downward descent continues from there, and bewilderment of memory results in destruction of the intellect. And since the intellect is the internal guide, when it gets destroyed, one is ruined. In this manner, the path of descent from divinity to impiety has been described beginning with contemplation on the sense objects to the destruction of the intellect. Hence Buddhi if destroyed the cause is anger and the follow up; buddi Nashat one’s downfall starts. Mind is the watching bird giving the ideas and ideas do not raise the MIND. Mind is an abstract enters in birth with the Karma and exits on death.
EAST -INDIA
In the Upanishads, the mind (\(manas\)) is described as a central, chief organ that is superior to the senses and speech, acting as the commander of the body's functions. It is the gateway through which the Atman (the true Self) experiences the world. Though it is considered to be made of subtle matter, nourished by the essence of food, and capable of perception, the mind is not the ultimate reality; it is illuminated by the divine intelligence of Brahman and serves as a tool for the Atman to gain knowledge. Functions of the mind in the Upanishads Coordinating organ: The mind (\(manas\)) acts as the co-ordinating organ for all sense organs, directing their functions and linking them to the Self. Seat of mental processes: It is considered the seat of desire, volition, deliberation, doubt, faith, and intellect (\(buddhi\)).Tool for knowledge: The mind receives sensory information, processes it, and presents it to the Atman for "sealing" or final comprehension. It is through the mind that the world is perceived. Instrument of action: The mind's desires and volitions are the foundation of voluntary actions, which in turn determine character. Conductor of the senses: The mind acts as the rein that controls the sense organs, similar to a charioteer controlling a horse. Controlling the mind is crucial for controlling the senses. Relationship between mind, Atman, and Brahman Mind as a tool: The mind is a subtle instrument of the Atman, not the ultimate reality itself. It is the link between the physical world and the pure consciousness of the Atman. Mind’s dependence on Brahman: The mind cannot approach Brahman on its own; it can only function through the light and intelligence of Brahman. Mind’s transformation:
According to the Chāndogya Upanishad, the mind (\(manas\)) is "Annamaya," or made of the most refined essence of food, highlighting its subtle, matter-based nature. Ultimate reality: The true seer is the Atman or Brahman, while the mind and its objects are the seen. Inner ruler: The Upanishads refer to a ruler of the mind, senses, and speech, identifying this inner controller as Brahman itself. The mind is connected with all organs. It is the commander or the chief.
As the Upaniṣads discuss human personality, there is no separate account of mental functioning. The mental functions are summarized as the five sensory organs (jñānedriyās) and the five motor oragns (karmendriyās), buddhi, manas, ahaṃkāra and citta. Mind is the co-ordinating organ of perception. Ahaṃkāra is the organ of personal ego. Citta is the storehouse of past impressions. Buddhi or intellect is the higher organ of thought, discrimination reasoning and intelligence.
The Bṛhadāraṇyaka-upaniṣad points out that desire, determination, doubt, faith, lack of faith, steadfastness, and lack of steadfastness, shame, and intellect, fear -all these are allied to the true mind. These ideas are seen in the Maitrayanopaniṣad. Also. The Bṛhadāraṇyaka-upaniṣad declares that the desires are three-fold, they are sex desire or desire for sons, desire for wealth and desire for heaven or happiness (lokaiṣaṇa). It states that desire is the cause of voluntary action. The desire of a person shows his character. Because his character is determined by his habitual voluntary actions and this is determined by his volition and his volition is determined by his desires. These are consolidated under the headings of cognition, emotions and conation. Doubt, faith, lack of faith, steadfastness, lack of steadfastness, and intellect are cognitive functions. Fear and shame are emotions and desire and determination are conations. The Aitareya-upaniṣad also discusses the different levels of intellectual experiences. The Chāndogya-upaniṣad declares that the intelligence is greater than will and it is the source. It is related to a specific time:
cittaṃ vāva saṅkalpād bhūyo yadā vai cetayate'tha saṅgalpayate'tha manasyatyatha vācamīrayati tāmunāmnorayatināmni mantrā ekaṃ bhavanti mantreṣu karmāṇi ||
Perception of the mind is truth; realization is through the mind control. Mind that mattered for any renunciate. Buddhi is tracked accordingly. Mind f heeded tales one to the higher planes of singularity that is THE ADVAITHAM. K Rajaram IRS 301125
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