Body vs Mind

Dr. P. N. Rajakrishna
Courtesy - The Buddhist Vesak Annual - 2005

Human body differs from human mind at a superficial level. But the fundamental nature of the body and mind share similar characteristics. Collection of those fundamentals describes the universal nature pertaining to mind and matter. An attempt is made here to describe some aspects of the nature of the mind comparing it with the human body.

The physical body requires a continuous supply of oxygen and nutrients for its maintenance. Oxygen and nutrients are continuously consumed for the synthesis of bodily matter. Whatever matter formed is unstable and therefore disintegrates. But sooner, completely new matter is synthesized for what is lost. Thus the continuity is maintained. It is the continuity of a bundle of unstable matter that appears as a solid body. But in reality, it is nothing but a sequence of changes: synthesis and disintegration. This is the nature of impermanence, the inherent nature of the universe. The same nature of law governs the mind. Our mind needs a continuous supply of ‘nutrients’ in the form of what we see, hear, taste, feel, smell and think, for its survival. The manifestation of the mind during a particular time period is determined partly by the nature of the ‘nutrients’ supplied during that particular time period. In other words, a change in the surrounding environment can bring about a change in the mental status. Just as doctors find the reason for the drop in oxygen saturation of a patient as some fault in the oxygen delivery mechanism, a drop in the mental status of the patient can be due to a change in the patient’s “outside” environment. When the nutrients of the mind are well understood, one knows how to correct them in abnormal states of mind and regain normal mental health. For example, a tight oxygen mask irritating the skin may be a major reason for a patient’s agitation. Simple loosening of the mask might solve the problem.

Any bodily phenomenon is a result of more than one cause. Nothing in this body prevails alone, without being a result of causes. In this sense human body is a complex machine where every function of it is a result. The reader may not agree at once that every element of our mind (consciousness) is a result of nothing but a combination of causes. Here also, the important point is that no element of the mind stands alone without a cause. Then humans are nothing but bundles of psycho - somatic conditions. When this bundle of unstable of psycho - somatic conditions recognizes itself with ignorance, the notion of ‘I’ and ‘mine’ comes to be. This ‘I’ has wants (craving) and don’t wants (aversion). When wants are satisfied, happiness results. When wants are not satisfied misery results. But when one realizes that this ‘I’ is nothing but a bundle of unstable psycho -somatic conditions, the ignorance of ‘I’ passes away. Such a mind doesn’t see things as to be wanted or rejected. Instead it accepts whatever happens as it is and acts appropriately without any struggle within. Then craving or aversion can no longer conquer the mind. As the mind is devoid of any impurities it remains within its basic nature - calm and peaceful all the time.

For example, one whose vision ‘I’ persists: says, “I am seeing a picture.” One who sees cause and effect of mental elements: perceives that “an act of seeing a picture” has arisen at this moment (to pass away) as a result of such cause combination. No notion of ‘I’ is involved. Then the mental impurities attached to ‘I’ (craving and aversion) will not arise.

This may be an absolute example. However, lesser the notion of ‘I’ lesser the suffering is bound to be. Such a patient with a corrected vision doesn’t wish “I don’t want pain” or “I want pleasant feelings.” But accepts whatever happens as it is, seeing the causes and effects, beyond the notion of ‘I’. Then he is living in line with the true nature of mind and matter. The consequence is passing away of stresses and establishment of peacefulness.

When the body encounters an injurious agent (virus) it develops a defense mechanism for its own protection. e.g.: inflammation. But at times these bodily responses do more harm than the injurious agents itself. Then doctors do medicate to reduce the bodily response by giving immunosuppressive or anti-inflammatory drugs. But for the mind this is the truth. When an unpleasant sensation (= injurious agent) is encountered, out of ignorance one reacts with disliking, aversion or hating. The mental reaction (= inflammation) does most of the harm not the unpleasant sensation itself. Just as the body switches on a vicious cycle of cytokine production in the presence of dengue virus and sets up a shock state, this mental impurity-anger proliferates leading to confusion and agitation. Initially this aversion is only towards the unpleasant sensation. Soon it spreads to any person/s responsible for giving the pain. He may start hating the non-living materials. Like a fire catching up any inflammable material, this aversion burns anything that comes to the mind. Therefore it is necessary to give an ‘immunosuppressor’ to the mind to stop this negative thought proliferation. It is nothing but the correct understanding of the mental impurity (aversion) and its antidote (friendliness) gained by examination of one’s own mind.

Physicians gain new knowledge about the human body in three main ways.

1. Knowledge gained by reading and listening.
2. Knowledge gained by rational thinking or logical thinking.
3. Knowledge gained by one’s own clinical experience.

Of the three, the latter has a greater influence on the physician’s decisions than the rest. The knowledge that relieves the mental stresses falls into the same three groups. And the direct experience of the mental and physical phenomena brings about the real change. For example, one may have read and listened to the unhealthy effects of anger (First type of knowledge). One may predict the harmful effects of anger, having seen people with anger (Second type). But neither gives the real relief from anger. It is the direct knowledge gained through pure observation of one’s own anger and cultivation of its anti-dote-friendliness that clears the anger.

The principle of “do nothing, but watchful waiting” is applied in understanding the true nature of the pathological process going on in a patient. Do nothing because any intervention would mask the true nature of the process. Watchful waiting is to be vigilant of what happens.

The exact principle holds true when dealing with the mind. What is needed to purify the mind is pure observation. Observation equals watchful waiting. Observation is pure in the sense that no intervention of liking or disliking is there. For example, if one wants to know the true nature of anger; he has to see the anger when it has arisen in his mind, without any dislike (or like) of the object of anger. One who starts examining his thoughts without any liking or disliking, the true nature of the thoughts begins to reveal itself. Then the law governing the mental elements becomes clearer. He comes to realize how stress and suffering is generated within his mind. Then he knows how to escape from suffering and enjoys peace within.