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NATURE OF “MIND” – How does one traverse the spiritual landscape to move beyond suffering to experience the peace and love of God

Often used interchangeably with “ego,” “mind’ is the processing unit with which the ego is identifled. Ultimately, like the ego, the mind itself is only a concept. As Dr. Hawkins explains, “Experientially, one can only state that thoughts, feelings, images, anc memories come into one’s awareness in an endlesi progression.” And it is this endless progression that we’ve come to call “mind.” As one comes to under stand the true nature of the mind, one becomes less ai the effect of its inner workings and better positiona to transcend to one’s identification with it.

Like the body, the mind is not one’s real self, and like the body, it is basically impersonal. It has thoughts, but these thoughts are not a product of the self. Even if a person does not want a mind, he or she has one anyway. There is no choice in the matter; the mind is imposed and thrust upon one unasked. The fact that having a mind is an involuntary imposition helps with the realiza-tion that it is not a personal choice or decision.

All seeming separation is an artifact of thought. It is essential to see that the mind is at all times experiencing a point of view.

The design of the human mind is comparable to that of a computer in which the brain is the hardware capable of playing any software pro-grams fed into it. The hardware is, by design, in-capable of protecting itself from false information; therefore, the mind will believe any software pro-gram with which society has programmed it, for it is innocently without any safeguard or protection.

The human mind, by virtue of its innate structure, is naïve, blind to its limitations, and innocently gullible. Everyone is the victim of the ignorance and limitation of the human ego.

The human mind is incapable of discern-ing truth from falsehood. Were this not so, there would have been no wars in history, no social problems, and no ignorance or poverty. Every-one would be enlightened, and the conscious-ness level of mankind would not have remained at 190 (the level of pride, below the critical level of integrity at 200) on the Map of Consciousness, century after century.

Because of dualistic perception, the mind could no longer discern the abstract symbol from reality. The road to error was open and inviting, and opinion held sway, as the mind had no in-nate mechanism to discern truth from falsehood. As a result of dualistic mental processing, the mind had developed the capacity for repression and denial so that it could remove obstacles to achieving its goals. The mind discovered that it
they offer an inner payoff or a secret satisfaction that is the source of the attraction of the mind’s thoughts.

One thing is obvious: the mind is totally un-reliable. It cannot really be depended upon at all. It is not able to be consistent, and its performance is sporadic as well as erratic. It will forget to take the keys to the office, forget telephone numbers and addresses, and be the source of frustration or annoyance.

The mind is contaminated by emotions, feelings, prejudices, blind spots, denials, projections, paranoias, phobias, fears, regrets, guilts, worries, and anxieties; along with the fear-some specters of poverty, old age, sickness, death, failure, rejection, loss, and disaster. In addition to all the foregoing, the mind has also been innocently and erroneously pro-grammed by endless propaganda, political slogans, religious and social dogmas, and continual distortions of facts—not to mention falsifications, errors, misjudgments, and misinformation. Above all else, the primary defect of the mind is not only its content, which is often irrelevant or in error, but the fact that it has no means of telling truth from falsehood. It is merely a game board.

Humility is of greater value than all factual accumulation. Unless one has completely and to-tally experienced the presence of God in its stun-ning, absolute Allness, it is safe to assume that one really knows nothing and that all accumulated so-called knowledge is really only tentative. Anything within that claims “I know” proves that it is false by that very statement, or else it would not make such a claim.

Thinking proceeds from lack; its purpose is gain. In wholeness, nothing is lacking. All is complete, total, and whole. There is nothing to think about, nor any motive to think. No ques-tions arise, and no answers are sought or needed. Totality is complete, totally fulfilling, with no in-completeness to process.

Beliefs are the determinant of what one ex-periences. There are no external “causes.” One discovers the secret payoffs that are obtained from unconscious secret projections. One’s underlying programs can be discovered by sim-ply writing down one’s litany of grievances and woes and then merely turning them around into their opposites.

Thoughts are occurring on their own, not because they are caused by anything or anyone.

Operationally, the mind is dualistic and thus sets up separate mental processing based on arbitrary, hypothetical positionalities that have no intrinsic reality. Thus, by design, the mind has the basic defect, as pointed out by Descartes, that it cannot differentiate res cogitans from res extensa (that is, mental activity about the seem-ing appearance of the world versus the world as it actually is). The mind thus confuses its own pro-jections and mistakenly assumes that they have an external, independent existence—whereas, in reality, no such condition exists.

The mind translates phenomena in 1/10,000th of a second; thus, the mind is like the playback monitor of a tape recorder. When that interface of mind between phenomena and experiencing dis-solves, the difference is quite dramatic.

The mind acts as a processor of data simul-taneously from both within and without. It cat-egorizes, sorts, prioritizes, contextualizes, and interprets simultaneously as it concordantly draws on memory banks, emotional centers, and conditioned responses and their correlations.

All the above are orchestrated contextually with emotional/animal instincts that are sorted, re-jected, accepted, or modified. In addition, this profound complexity is si-multaneously subject to options, choices, and the will.

Options and choices are related to mean-ing and value overall—and they are under the influence and dominance of an all-inclusive, overall field of consciousness having concor-dant and variable levels of power related to the level of consciousness that is also influenced by karmic propensities. Simultaneously, the mind assesses degrees of relative truth, credibility of information, and suitability and probabilities of action within similarly multilayered behavioral social limits, including moral, ethical, social, and religious principles.

The mind is like an infinitely complex processing unit of both internal and external data.

The mind naïvely assumes that it is the real “me” who is searching for truth because it as-sumes that its ego/self is primary and is the sole author of intention as well as action, and there-fore the arbiter of reality.

A person identifies with his body because his mind is experiencing his body.

The end point of intellectual investigation arrives at the obvious conclusion that the mind and the intellect are each inherently defective and therefore incapable of arriving at absolute truth.

Q: What snakes thinking so tenacious?

A: All mental content represents attach-ments, and underlying are the attachments to the self and the clinging to what is believed to be the source of survival as well as happiness. It is also one’s identification. In reality, the source of happiness is the Self, and not the self (the ego).

Thinking is a processing device with great pragmatic value; it presumes that it knows the data, but it actually has no innate capacity to know. Belief manufactures an imaginary inner “knower” that becomes the “me.” Likewise, it manufactures an imaginary doer of deeds, an actor of acts, and an imaginary thinker of thoughts.

Each thought actually arises out of nothing-ness, or the black field of silent mind, and is not, as presumed, caused by a preceding thought.

Consciousness research confirms that ap-proximately 99 percent of the “mind” is silent and only 1 percent is processing images. The ob-server self is actually hypnotized by that 1 per-cent of activity and identifies with it as “me”—it is oblivious to the silent 99 percent of the field because it is invisible and formless.

Once thoughts or feelings are labeled as “mine,” they become magically imbued with pre-sumptive omniscience and an assumed sovereign validity.

Thoughts, ideas, and concepts are of prag-matic and useful value to worldliness; but with the relinquishment of worldliness, they are ex-cess baggage and of no value.

Through self-examination and inward focus, one can discover that all states of consciousness are the result of the execution of an option. They are not unchangeable certainties determined by uncontrollable factors at all. This can be discov-ered by examining how the mind works.

The primary defect now is, as it always has been, that the design of the human mind ren-ders it intrinsically incapable of being able to tell truth from falsehood. This single, most crucial of all inherited defects lies at the root of all human distress and calamity.

The ego/mind presumes and is convinced that its perceptions and interpretations of life experiences are the “real” thing and therefore “true.” It also believes by projection that other people see, think, and feel the same way—if they do not, they are mistaken and therefore wrong. Thus, perception reinforces its hold by reification and presumptions.

The dualistic proclivity of the mind prevents the realization of the Oneness of Reality or the occurrence of Self-realization

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Author: Peter Horttanainen

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