"... You should know that in buddha-dharma it is always being said that mind and body are nonseparate, nature and characteristics are not two. This was known both in India and China. So there is no room for mistake. In fact, the teaching about permanence says that all things are permanent, without dividing body and mind. The teaching about cessation says that all things cease, without separating nature and characteristics. How can you say body perishes but mind is permanent. It is not against the authentic principle? Not only that, you should understand that birth-and-death is itself nirvana. Nirvana is not explained outside of birth-and-death. Even if you understand that mind is permanent apart from the body, and mistakenly assume that the Buddha's wisdom is separate from birth-and-death, this mind of understanding or recognizing still arises and perishes and is not permanent. Is it nor ephemeral?"You should know that the teaching that body and mind are one is always being explained in the buddha-dharma. Then how can mind alone leave the body and not cease when the body ceases? If body and mind are nonseparate sometimes and not separate other times, the Buddha's teaching would be false. Again, too think that birth-and-death has to be rejected is the mistake of ignoring buddha-dharma. You must refrain from this.
"You should know that the so-called 'dharma gate of the whole reality of mind-nature" in buddha-dharma includes the entire phenomenal world without dividing nature from characteristics of birth from death. Nothing, not even bodhi (wisdom) or nirvana, is outside of mind-nature. All things and all phenomena are just one mind — nothing is excluded and unrelated. It is taught that all the dharma gates are equally one mind, and there is no differentiation." Tanahashi, 154)
| 2.0000 | Criteria of Mentality |
|---|---|
| 2.0100 | Criterion we can define as: |
| 2.0101 | 1) "a characterizing mark or trait, |
| 2.0102 | 2) a standard upon which we base a judgment." Woolf). |
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| 2.0120 | Philosophically speaking, criterion refers to "any ground, basis, or means of judging anything as it is quality." |
| 2.0121 | In the specific field of metaphysics, criteria for truth, among others, are correspondence, representation, practicability, and coherence." Runes) |
| 2.0121a | By correspondence we mean a particular similarity, agreement with each other predicated upon some relationship. One example of correspondence is, thus, two side of the same coin are one in the same. Woolf and Runes) |
| 2.0121b | By representation we mean that the words appearing here artistically image (albeit prismatically) mind. (Woolf)) |
| 2.0121c | By practicability we mean the ability to be used. (Ibid.) The images we are forming herein we can put to good use for whatever purpose (i.e., mastery of mind, thought control, understanding, or just for the fun of it.) (cf.) |
| 2.0121d | By coherence we mean the manner in which we structure our images of mind to hold together in an ordered manner. Our images of the mind each have their own inherent logical and aesthetic consistency. (Ibid.) |
| 2.0200 | By mentality we mean: |
| 2.0210 | 1) "mental power or capacity: Intelligence; |
| 2.0220 | 2) mode or way of thought." (Ibid.) |
| 2.0230 | Our discussion involves both connotations, one' ability to use mind and one's way of using mind. |
| 2.0300 | In our discussion of the following topics within the context of "Criteria of Mentality" we shall observe various viewpoints about mind. These viewpoints we have clustered in three prismatic edges: The Nature of Mind, its functional aspects, and its contential aspect. |
| 2.0301 | We bracket, according to the phenomenological method, our preconceptions about what we individually hold mind to be. If we do not, we shall not be in a position to witness the correspondence, representation, practability, and coherence of the topic. Instead, we will find ourself caught-up in a judgment process which will use our own data base of information about mind as the major premises in a reasoning process about the topics' inerrancy. (cf. 1.0020) |
| 2.0302 | We are looking at mind, just looking. minds, for our purposes, could be existing in the center of a prism. We can never, therefore, see it as it is in se. All we are doing is witnessing distorted images of it from various angles, platforms, and positions. |
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| 2.1000 | Nature of Mind |
| 2.1100 | We commonly understand mind in two general senses: |
| 2.1101 | 1) As a human being's instrument s/he uses for perception, remembering, imagining, feeling, conceiving, reasoning, willing and so forth. This instrument called mind, we in the West generally associate with our body's brain. At present, we in the West are merging with the eastern relation of mind in Systems Theory (cf.0.1500). The brain we know is the master electro-chemical mechanism of the body's central nervous system. Thus, the mind being the organizational principle of brain, so too is it of the body and thus it locates, if it locates anywhere, throughout the body. |
| 2.1102 | 2) As a metaphysical reality permeating groups and groups within groups. For example, in common language we make reference to the Human Mind, the European Mind, the Latin Mind, the Feminine Mine, the Child Mind. We even make reference to such realities as the Universal Mind and the Cosmic Mind. When we use mind in this sense, we are making an implied reference to the Unified Field Theory (cf. 0.1400)as applied to mind . |
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| 2.1200 | Mind as Pure Self-Nature |
| 2.1210 | A Buddhist identification of the generic sense of mind (cf.) we know as Mind of Pure Self-Nature. |
| 2.1211 | Self-Nature denotes the true reality of all phenomenal beings. "True," here, means "only." All other realities are products of knowledge, unknowing, and are known as known as dharmas. They have no existence of their own in that they have no real nature of their own. Their existence is illusionary or imaginary and only real as such. |
| 2.1212 | Pure denotes non-contamination and the impossibility of ever being possibly contaminated by anything else than what it is. All other realities are separated form it because the substance of one mind cannot admit any differentiation. |
| 2.1213 | Mind of Pure Self-Nature is whole and complete within its own being. In reality, it is all that is (knowing, Truth) and all that is not (knowledge, truth). |
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| 2.1300 | Human Mind |
| 2.1310 | No matter how we look at human beings, we cannot fail to see the potential inherent in each human entity. We are not necessarily, but are also, speaking of a human's intelligence or lack of it, charisma or lack of it, wealth or lack of it. Essentially, when we see a human, we see doing. A human does as no other phenomenal entity can do or even approach doing. In all human creatures we see a self-reflective quality that observes what has been, is being, or will be done. |
| 2.1312 | It is in this self-reflective capability that we can also observe a networking capability interlinking all other humans/ The easiest example we can find is in a mother's relation with her child. When the mother is clear of her own ignorance, she knows her child. (Fathers do, too.) Thus, when mother/father give up their image of their child held in mind, they can then know the child as the child is instead of how they would have the child be. (The same is true of the child knowing his or her parents as they are in themselves.) |
| 2.1320 | What we say of the Human Mind, we can also say of other clusters of phenomenal entities, each cluster being whole in itself and sensing its own reality. |
| 2.1330 | So, the human mind we might say is like electricity. We know what it can do, but we have no clear image of idea of what it actually is. |
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| 2.1400 | The Moral Mind |
| 2.1401 | The Moral Mind, both in the East and West, we have given attributes of "good," "beauty," "Truth." As its opposite we usually put the Human Mind. |
| 2.1402 | "How can the mind by means of moral principles penetrate all things without limit? The mind is not like a side door which can be enlarged by force. We must eliminate the obstruction of selfish desires, and then it will be pure and clear and able to know all. When the principles of things and events are investigated to the utmost, penetration will come as a sudden release ... If we confine (the mind) to what is heard and what is seen, naturally our understanding will be narrow." "The mind is the principle of production ... The feeling of commiseration is the principle of production in (humans). This is because (humans are) born with the mind of Heaven. The mind of Heaven is to produce things." Chan, 629f) |
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| 2.2000 | Functional Aspects of Mind |
| 2.2010 | By "functional" we mean "the affecting physiological or psychological functions but not organic structure." |
| 2.2011 | By "function" we mean "one of a group of related actions contributing to a larger action." |
| 2.2020 | By "aspect" we mean "the particular status or phase in which something appears or may be regarded." Woolf) |
| 2.2030 | In our case here, we are looking at the various modes by which we can come to appreciate mind. |
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| 2.2100 | Perceiving |
| 2.2110 | We can take two looks at perceiving. |
| 2.2111 | In one sense, we perceive when we become aware of or understand something. In this sense, we are inferring an intrapsychic activity. When the light all of a sudden goes ON, we get the point, "AHA!" "That's IT!" "I got IT!" |
| 2.2112 | In another sense, we perceive when we note something in our external environment. We become aware of our space and what is in it via our senses. |
| 2.2120 | Perceiving, then, is either an internal process alone without external invitations to awareness or an internal processing of external stimuli having gained access via perceiving internal functioning. When we are aware of some probable external factor inviting a particular mood, then we are perceiving outside of our own system. |
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| 2.2200 | Imagining |
| 2.2210 | Most of us are familiar with this function of mind. Right now, do not put in your mind a pink elephant. Do not see its big pink ears, long dangling pink trunk, its pink girth and pink toe nails. |
| 2.2220 | What is interesting about the imagining function is that, in order to imagine, we first have to imagine that we can imagine. Try imagining without first creating the space to imagine. |
| 2.2230 | In some schools, imagining is the only true functional aspect of mind. To imagine the impossible, as our friend the pink elephant, is just as real as to imagine the possible, like the Golden Gate Bridge. Now imagine the Earth and not the Solar System — see it. See the planets rotating in their orbits around the sun. Expand, now, and see the Milky Way. Just for fun, let's step to the end of the Universe — the boundary between what is and what is not. And step over into what is not. |
| 2.2240 | An interesting recollection is that anything that we see human-made about us first had reality in the creator or inventor imagining the object. Let's imagine we are Michelangelo now. In front of us is a somewhat large piece of white marble. We see into the marble and envision the Pieta. |
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| 2.2300 | Remembering |
| 2.2310 | Remembering is the human being's retrieval process. Most of us are mindful of remembering and it should offer no great confusion. |
| 2.2320 | The process of remembering is simply bringing back to conscious awareness information gleaned in the past. |
| 2.2321 | We do this through short term memory in which we hold from seven to nine chunks of information. As we process these chunks of information, we then store much of this information in long term memory. |
| 2.2322 | Long term memory is our general data bank of all our previous experiences that are more or less retrievable based upon how effectively we have encoded them. The effectiveness of the encoding process essentially involves how many direct sensory associations we consciously make in that moment. |
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| 2.2400 | Feeling |
| 2.2401 | We are limiting our discussion on feeling to the process of feeling, identifying what it is for the sake of clarity. Feeling, we can use as either a noun, verb, or adjective to connote various impressions. |
| 2.2410 | Feeling is a mental process. |
| 2.2411 | The feeling process may originate and function totally as an internal process or some external stimulus may invite it into action. |
| 2.2412 | Historically, feeling has two forms: Pleasure and Pain. |
| 2.2412a | Pleasure can be either a totally physical experience, a totally mental experience, and more often than not, a combination of the two. |
| 2.2412b | Pain follows the same matrix. |
| 2.2413 | Whether pleasure or pain exists for an individual is mute, as it is the individual human being who so designates either what they are. The sado-masochist, for example, yet in the same instance would know pain as pain converted into pleasure. |
| 2.2414 | Generally, we can say that the human being experiences pleasure when the human being is in harmony with his or her own being and/or external environment. |
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| 2.2420 | Western Conceptions of Feeling |
| 2.2421 | The process of feeling is an internal mental process that is intrinsic to the feeling human being. The feeling says more about the feeling human being than about whatever invited (if their be an "invitation" to) feeling. |
| 2.2422 | Feeling processes are two in kind: pleasure or pain. |
| 2.2423 | Some Western psychologies predicate their models on the feeling process, accentuating pleasure while minimizing pain. If a human being seeks after pain and invites pain, then that human being is asking for some type of psychotherapeutic intervention — whether s/he has knowledge of this need or not. |
| 2.2424 | Other Western psychologies by-pass the feeling process per se. These psychologies treat the feeling process as a by-product of other mental functions, such as remembering a traumatic incident invites, possibly, a triggering of feeling pain. The feeling process is not important. What is important is the resolution intrapsychically of the traumatic incident so that the human being does not need to trigger the feeling of pain. |
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| 2.2430 | Chinese Conceptions of Feeling Chan) |
| 2.2431 | Our ability to feel we can contrast with our ability to be. Our being or nature is positive (yang); feeling, negative (yin). Yet, our being and feeling are the same in all circumstances, feeling or waking. Both being and feeling exist one within the same moment. Being and feeling are like pure jade and impure jade which both come from stone. |
| 2.2432 | Thus, to distinguish between being and feeling is error. The error arose in literature mistaking The Way (TAO) for the apparent manifestation (i.e., positive or negative) of The Way> In reality, being and feeling are one in the same. The same reality is the one reality prior to physical form. This one reality (TAO) produces ability, ability produces being and feeling. |
| 2.2433 | Feeling and being are, therefore, contemporaneous expressions of a human making manifest one reality, each one dependent upon the other. |
| 2.2434 | The process of feeling involves the Eight Beginnings:
1) Feeling of commiseration — the beginning of love. 2) Feeling of right and wrong — the beginning of right-consciousness. 3) Feeling of difference and compliance— the beginning of propriety. 4) Feeling of shame and dislike — the beginning of wisdom. |
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| 2.2440 | Tibetan Buddhist Conceptions of Feeling |
| 2.2441 | The process of feeling is the process of experiencing the moment. The feeling is the maturation of the human's actions to the moment. |
| 2.2442 | Feeling pleasure results from previous positive acts. Negative acts produce feeling pain. |
| 2.2443 | Feeling can be pleasant, unpleasant, or indifferent. Each of these the human being can experience mentally or physically. Mental feeling is a process of thought. Physical feeling is a process of sensation. |
| 2.2444 | We can feel in two modes. We can feel as an individual feeling-being. We can also feel metapersonally or with primal awareness "that there is no abiding principle to which the self may be reduced." Guenther, 21) Negative feelings processed through the immediate understanding of primal awareness we know as simple residue of former actions and s/he apologizes accordingly. |
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| 2.2500 | Willing |
| 2.2501 | The mental function of willing has two modes, one active and the other passive. From outside the mind, we put the function of willing into operation, either active or passive. |
| 2.2510 | The active mode has two forms, one involving decision making and another involving determination that we do or accomplish something. |
| 2.2511 | Decision making includes the attending processes of wishing, choosing, desiring, and intending. |
| 2.2512 | Determining that something be done or accomplished is usually attended upon the decision making process. |
| 2.2513 | Willing, here, we know as aggressive, in that it seeks out its object of desire, obscure or blatant. |
| 2.2520 | The passive mode of willing is the least recognized in the West, yet the most species-wide used mode. The clearest example of passive willing is when we let ourself go to sleep. |
| 2.2521 | We have all had the experience of going to bed with the knowledge that on the morrow we MUST be up early, well rested, and ready to go for the exciting events of the day. We lie there in our bed willing ourself to sleep. The more we will, the more we toss and turn. |
| 2.2522 | The moment we lie awake, accept our awakeness, lie back and let go, we sleep. This is the passive mode. We will ourself to sleep by acknowledging our processing in the active mode and simply let ourself be. |
| 2.2523 | It is in the same sense that the Judeo-Christian scriptures cite in Genesis: Et Deus dixit, "Fiat Lux." Et lux facta est. (And God said, "Let there be light." And light was made.) God did not go out and make light. He simply let it be made in the same sense that we let ourself go to sleep. |
| 2.2530 | The East recognizes the active and passive form of willing. In Lau Tsu's Tao Te Ching we read:
"In the pursuit of learning, every day something is acquired. and
"Carrying body and soul and embracing the one, |
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| 2.2600 | Hoping |
| 2.2601 | Hoping is the mental process of creating expecting. |
| 2.2302 | Hoping is expecting with the added component of desire, a conscious moving toward an object. |
| 2.2603 | Hoping is the mental act of moving forward in time (itself a mental construct, existing solely in the mind as time is the human being's measurement of motion) having made a rational decision that the attractive object would be a good. (Desire does not necessarily have a rational component and may be said to belong to the mind's imaginative faculty.) |
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| 2.2700 | Believing |
| 2.2710 | Believing is not knowing and is having knowledge of and does not necessarily imply truth or Truth. |
| 2.2711 | We believed that the Earth was the center of all that is. We have also believed that the Earth was flat and that monsters would eat us alive if we sailed too far out in the waters. Some of us even believe ourself to be other than what we are. |
| 2.2720 | Believing is the mental process of giving our assent to a proposition, implicit or explicit. |
| 2.2730 | Believing is classically ordered into three fluid modes: |
| 2.2731 | 1) Affective, when we believe a painting is a work of ART rather than just another piece of art or when we believe in the love of another human being or in our own love for another or humanity or that we care or that another cares. |
| 2.2732 | 2) Intellectual, when we believe in the logical calculus of democracy rather than monarchy, in the existence or non-existence of God, Motherhood or Apple Pie, in the sayings of the psychotherapist, astrologer, priest/minister/rabbi, Zen Master, politician, or another expert. |
| 2.2733 | 3) Volitional, when we believe we can do something or cannot do something — make a million, be a saint, shut the door, balance our checkbook, or understand why we do what we do. |
| 2.2740 | Here let us note that when we are aware, that is conscious, to the same extent do we not need to engage in the mental process of believing or any other of the three mental processes. |
| 2.2741 | This is not to say that we believe in nothing rather than something. |
| 2.2742 | This is to say simply that believing does not appear as an issue or non-issue. Believing, as a mental process, can be, but, odes not necessarily have to be. |
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| 2.2800 | Trusting |
| 2.2810 | The mental process of trusting is similar to believing. The added component in the process of trusting is that of some element of shared humanity. |
| 2.2811 | We do not hear the used car salesperson usually say, "Believe me, do I have a deal for you." Rather, we hear more often than not, "Trust me. This is the buy of the century." Likewise, we do not usually hear banks advertising their services based upon believing — but rather "You can trust us to get the job done. Trust us." |
| 2.2820 | The mental process of trusting involves some willingness to share a common bond, a sales contract, that one human will act in one's behalf. |
| 2.2830 | Trusting does not necessarily hold any truth or Truth. It can and usually does not. |
| 2.2831 | Trusting usually does not hold truth-value or Truth in that it is a mental process of a mind that needs to engage in the process of trusting and as such is not clear. |
| 2.2832 | To the extent that we aware, conscious, then we do not need to engage in trusting. |
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| 2.2900 | Concentrating |
| 2.2910 | We generally understand the mental function of concentrating as that of focusing on an object of our attention. |
| 2.2911 | Attending and concentrating go hand-in-hand. When we are concentrating. we are attending. Attending we could describe as grasping a hand to shake, concentrating being each hand shaking the other. |
| 2.2920 | When we focus or concentrate, we sometimes have the idea that we are zeroing in on one small object. Not necessarily so. We would be concentrating on a word, a part of a picture, a grain of sand, a planet, even the universe itself, or nothing. |
| 2.2921 | What is constant., though, in concentrating is that we are holding our mind still on the object. We are not letting our mind jump first here and then there and then over there. We hold the mind still. Stillness could be said to be the essence of concentrating. |
| 2.2922 | Just because our mind is still does not necessarily mean that our bodies are without movement or even that our voice is silent. We can concentrate on what we are doing: sitting on a pillow, ploughing a field, making love, giving a speech, even living and dying. |
| 2.2930 | Concentrating has the same active and passive modes as does willing, with the same effect. |
| 2.2931 | The more we try to concentrate, the more we do not. The more we let our focusing (attending/concentrating) be natural, the more do we concentrate. |
| 2.2932 | The mental process of concentrating is one of letting go. We grasp the totality of the object and, by implication, the totality of all that is. |
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| 2.2940 | The Tibetan picture of this process cleans the mind of all frustrations and unhappy states. There are four levels of concentrating: |
| 2.2941 | Level I is three-fold:
1) Our actions are the same as our observations and the removal of emotional instabilities like the desire to torment and to go after sense objects. 2) We "enjoy the joy of satisfaction" coming from our solitude. 3) We then have fully integrated this mental function of concentrating. We let go of observation and thought. |
| 2.2942 | Level II: Not needing to observe or think, we only experience joy and satisfaction. |
| 2.2943 | Level III: We then let go of joy. Joy is "indifference to comprise things and introspective understanding." Here we experience only satisfaction. |
| 2.2944 | Level IV: We let go of satisfaction. Then our mind "has only a feeling tone of equanimity and is integrated concentration." Our mind is then free. |
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| 2.2950 | Whereas the mental function of willing is letting be, the mental function of concentrating is letting go. (Guenther, 98)
"Let your mind be |
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| 2.2100 | Insight |
| 2.2101 | The mental function of insight is to see the inherent unity in and of all that is and is not. |
| 2.2102 | This means that we use mind to apprehend the inner nature of things. The inner nature of things is their inherent total unity. |
| 2.2103 | The function of insight does not result in an understanding that all things are the same. Unity and sameness are not identical or even alike. |
| 2.2104 | When we use the function of insight, we see through apparent differences, and we know one before one and two. |
| 2.2105 | Let us absorb a Zen koan:
"A monk asked Nansen: 'Is there a truth that has not been preached to men?'and
"When the Taifu Riku Ko and Nansen were talking one day, Riku Ko said: 'The Dharma Master Jo has said Heaven-and-Earth and I have one and the same body. Is this not extraordinary?' |
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| 2.3000 | Contential Aspects of Mind |
| 2.3010 | Contential aspects of mind refer to those elements contained in the mind. |
| 2.3011 | We in the West image the mind as being able to hold an element inside it. This image of the mind would be like a jar with its contents inside. |
| 2.3012 | Our relatives in the East hold so such connotative image of mind. Mind has no boundary as a jar bounded by its glass form and, by definition, structure. Mind is open, with no actual interior or exterior. So, when we use the term in, in one sense it can mean "inside" and in another it is used to dersignate a general point of reference rather than a particular or specific location. |
| 2.3020 | Aspects, too, carries the same connotative differences. |
| 2.3021 | In the West, we use aspect to refer to a part, as the azpples which are an ingredient of apple pie. |
| 2.3022 | The East uses aspect in another sense. Being that mind is open, an open field without parts, aspect designates a particular manifestation of that openness to be this manifestation rather than that manifestation. |
| 2.3030 | So, when we are discussing ther contential aspects of mind, please maintaina these two connotative differences for fuller understanding. |
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| 2.3100 | Sense Data |
| 2.3110 | Sense data brings us into the domain of the senses. The domain of the senses brings us into the domain of the various systems through which the senses function. |
| 2.3111 | The senses functioning through various systems brings us into the domain of the basic thought structures coordinating with our space/time reality. |
| 2.3112 | And these basic thought structures become manifest in the domain of our human existence. We limit our discussion here to systems and senses. We will discuss attending thought structures and their manifestation when we discuss Cognition (cf. 10.000). |
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| 2.3120 | We are familiar with the classical categories of senses: touching, tasting, smelling, seeing, and hearing. Current psychological disciplines list a sixth designation: movement or kinesthetics. |
| 2.3121 | We are also familiar with the transpersonal correlates to the above. The former are known as the external senses — the data coming from the outside in. The transpersonal correlates list the senses from the inside out. We list both the internal and external here for ready access: |
| Internal | Senses | External |
|---|---|---|
| Feeling | Touching | |
| Savoring | Tasting | |
| Aromatizing | Smelling | |
| Envisioning | Seeing | |
| Listening | Hearing | |
| Dancing | Moving |
| Physical Systems | Internal | External |
|---|---|---|
| Sexual | Feeling | Touching |
| Skeletal/Muscular | Dancing | Moving |
| Gastro-Intestinal | Savoring | Tasting |
| Skin & Lymph | Warming | Heating |
| Circulatory | Aromatizing | Smelling |
| Expression: voice/face | Verbalizing | Vocalizing |
| Coordination: Cerebellum, Medulla Oblongata | Stabilizing | Equilibrating |
| Syntony: Hypothalamus, Pituitary, Spinal Cord | Listening | Hearing |
| Unity: Sympathetic ganglia, Pineal, Thalamus | Envisioning | Seeing |
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| 2.3140 | Whether we consider a sense internal or external is not our concern here. We are dealing with sense data. The previous discussion gives us a sense about sensing. What is this sense that we both recognize that we now are sharing about sensing? |
| 2.3141 | Let us look at the sense Envisioning/Seeing in that we are using this sense primarily in this moment to glean understanding and give meaning to these words. Our eyes take in the graphic symbols (ah ha! - yes, words). While our eyes are taking in words, we in the same moment are (a couple of micro-seconds apart) envisioning meaning. |
| 2.3142 | Our eyes receive the light wave-impulse which travels electro-chemically through our optic nerve registering an impulse in the appropriate locus in our brain. |
| 2.3143 | Meanwhile, we have instructed mind to gain knowledge. Mind, being out basic tool in this instance, engulfs the impulse that our brain circuitry has processed. This engulfing process is the transformation of the impulse into a significant-reality-for-us-now in this moment. |
| 2.3144 | Understand that we are speaking somewhat metaphorically when we use the term engulf. Take in our mind the image of an onion cut in half. Let us view one of the halves. We notice layers of onion skin, from inner to outer. The whole onion is onion, yet one layer turns into the next, from the inside out or the outside in. |
| 2.3145 | Let mind be either the outer layer or inner. Here we shall use the outer. The impulse is the next layer in. How this next layer becomes the next is what we mean by engulf. |
| 2.3146 | Mind and impulse are one in the same, just as the inner and outer layers are one in the same. There is only individuated degrees of difference. |
| 2.3147 | The transformation of matter and energy we express by E=MC2. Sense data in mind as sense impulse in brain is the same relation between Energy and Mass: |
| Energy | = | Sense Data in Mind |
| Mass | = | Sense Impulse in Brain |
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| 2.3200 | Images and Other Contents of Mind |
| 2.3210 | We use our mind in the same way for all other contents of mind. There is a transformation of matter into energy. We realize that we use both for our common purpose. |
| 2.3211 | We know our common purpose to be the manifestation of phenomenal reality, including our own being in space and time, include space and time. |
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White Robed Monks of St. Benedict