Consciousness itself is the instrument of all 
internal forms of knowledge, transcending all knowledge 
gained by the senses. Awakening to the wisdom inherent 
in our deeper consciousness reveals to us all the mysteries 
of the universe. Consciousness is the source of true genius 
and insight. Gaining direct access to our deeper conscious- 
ness, we go beyond all external instruments of knowledge 
which, compared to its direct knowledge, are uncertain 
and vague. However, thought-based consciousness (Chitta) is not 
the ultimate even in its cosmic dimensions. It is still a type 
of matter and not the pure immaterial Spirit. Beyond con- 
ditioned consciousness, both individual and cosmic, 
resides the Supreme Self, or Pure Consciousness. Uncondi- 
tioned consciousness is called Chit in Sanskrit, compared 
to which conditioned consciousnesses (Chitta), including 
that of the Creator, are but reflections.1" 
The goal of life is not merely to explore the contents of 
consciousness but to dissolve them for the realization of 
the Self or Pure Consciousness beyond. All material 
objects, from a stone to Chitta itself, are external to our 
true nature. We must detach ourselves from them in order Ayurveda and the Mind 
to realize the truth. Only a purified consciousness, cleared 
of its ego tendencies, has the power to bring about this 
realization, which is the ultimate goal of all spiritual prac- 
tice. Yet, even for ordinary mental health, we must have 
some sense of our deeper nature beyond the fluctuations of 
thought and emotion, which are inherently unstable. Heart and Soul 
Chitta also means the heart and dwells in the heart. This is not the physical heart but the central core of deep 
feeling and profound knowing, the spiritual heart. The 
spiritual heart is contacted on the right side of the physi- 
cal heart. In this regard Ayurveda differs from modem 
medicine, which places the seat of consciousness in the 
brain. According to Ayurveda, only our outer conscious- 
ness is situated in the brain, not our source awareness 
which rests within the heart. Chitta is the psyche, or our 
deeper mind, which is generally associated with the heart. Chitta is the most intimate and enduring part of our 
being. It is the mind of the soul, the individualized por- 
tion of Divinity that we are. The individual Self is the 
reflection of the Supreme or Divine Self upon it. Our deep- 
er consciousness holds our deepest aspiration, love and cre- 
ativity, the peak experiences of life. In conditions of 
extreme happiness, our consciousness gets immersed into 
its internal core in which we forget all ordinary worries 
and sorrows. We are all seeking to return to the peaceful 
core of consciousness, which is to return to the heart. As 
we move into our deeper consciousness, our heart opens 
and our awareness expands into the Infinite. The calm and 
clear heart reflects the Absolute and gives liberation from 
the cycle of rebirth. Our deeper consciousness is the level at which traumas Conditioned Consciousness 83 
most affect us and where they get deposited deep inside us, 
particularly the sufferings of birth and death. There we 
hold our deeper sorrows, attachments, fears and anxieties. We must get to this level to remove deep-seated hurts, 
habits and addictions. This is very difficult because reach- 
ing the core of consciousness requires peeling off the layers 
of the mind, which are numerous and complex. Once our deeper consciousness is disturbed, which 
is a trauma to the heart, it is very difficult to regain psy- 
chological equilibrium. We must nurture our conscious- 
ness with higher impulses, not expose it to negative influ- 
ences from the external world. Our core consciousness is 
the mind of the child that takes in everything and must be 
protected. Composition 
Conditioned consciousness (Chitta) is primarily Sattvic 
in nature but contains all three gunas in their seed forms. The essence of the three gunas within us determines the 
nature of our deeper consciousness. It is composed of the 
gunas that we most hold to in our hearts. Our relation- 
ships at a heart level most affect our consciousness and 
transmit their gunas to us. Consciousness becomes purely sattvic and fully devel- 
oped as the result of spiritual practice. Otherwise its func- 
tion is inhibited and distorted. Rajas and Tamas (aggres- 
sion and ignorance) in consciousness cause pain and 
delusion and are the source of all problems in life. These 
are the main psychological impurities or toxins that we 
must eliminate. Our deeper consciousness is the level at 
which these mental toxins reside and the seat from which 
they have to be removed. Tamas in the Chitta becomes the unconscious, which Ayurveda and the Mind 
dominates us during sleep, dullness and depression. It is 
the basis of the habits and tendencies that we know are 
wrong but are unable to change with our surface mind. Rajas in the Chitta underlies our usual waking conscious- 
ness, characterized by action and expression. It keeps our 
consciousness ever moving, disturbed and distracted, 
caught up in its own imaginings. Sattva in the Chitta pro- 
vides the basis for our higher conscious and superconscious 
functioning. Chitta constitutes the causal body, the reincarnating 
vehicle of the individual soul that persists through the 
entire cycle of rebirth. It contains the kannic residues set 
in motion in various lives, only a few of which come to the 
surface and manifest in any particular incarnation. As the 
causal or creative venture, consciousness contains the 
potential for all developments of body and mind. It is the 
source of the five sensory potentials and the five gross ele- 
ments, which create and sustain the subtle and gross bod- 
ies. Chitta is desire predominant1' and is the basis of the 
core desires that keep us in the cycle of rebirth. The field of consciousness (Chitta) makes up the Anan- 
damaya kosha or bliss sheath in which we carry our deep- 
est joys and sorrows. In its unawakened (Tamasic) condi- 
tion the Anandamaya kosha is the repository of our 
clinging to embodied existence. In its awakened (Sattvic) 
state it reflects the bliss inherent in our Self that is one 
with God. Relative to the five elements, Chitta most corresponds 
to air and ether. Its substance is like ether, its motion like 
air. Like air, it is ever changing and adjusting itself both 
inwardly and outwardly, ever expansive and creative. Con- 
sciousness, like air, is ever contacting things and making 
sound. Consciousness is nothing but the inmost core of Conditioned Consciousness 85 A 
sound vibrating within us. Chitta transcends the senses 
but has a special connection with the sense of hearing, par- 
ticularly non-verbalized sound and music. Sound influ- 
ences and heals the Chitta, a point we will examine under 
Mantra Therapy. Though Chitta is much more subtle than the biological 
humors, Chitta generally relates to Vata, the most prima- 
ry of these. Vata people live with an exposed consciousness 
or vulnerable heart. Their consciousness is open and they 
are less grounded in their bodies and senses. For this rea- 
son, Vata-types are more easily hurt than others and should 
be treated with care. Keeping Vata in balance protects and 
aids in the proper unfoldment of our deeper consciousness. Similarly, Chitta corresponds to Prana among the three 
vital essences. Energy/Will 
Chitta governs the original Prana, the immortal life- 
force of the soul through which we are animate or alive on 
all levels. Just as it relates to the Gunas in general, so does 
it relate to the Pranas, and also corresponds to Prana 
among the three vital essences (Prana, Tejas and Ojas). This master Prana gives life to the mind and the body and 
upholds all autonomic functions. Nothing is dearer to us 
than life itself, which takes us to the bliss inherent within 
us. Consciousness holds the original life-force that is the 
reflection of the eternal and immortal life of the Supreme 
Self. Because of its deep connection with the life-force, the 
practice of Pranayama can help us enter into and purify the 
Chitta. What alternative medicine calls the "intelligence 
of the body" is the hidden aspect of Chitta working in the 
body. When we give up ego control, it can function with- Ayurveda and the Mind 
out obstruction to heal and rejuvenate us physically and 
mentally. Consciousness holds the deepest level of will, which is 
the will to live, the desire to exist forever. Our deeper con- 
sciousness holds our most primal and ultimate motiva- 
tions, our heart's desires and wishes, what we really want 
in life. Consciousness is will in the general and potential 
sense — pure will without a defined goal, the will to expe- 
rience that is the basis of all other intentions. From it aris- 
es all the desires that keep us bound to the world and to 
the body. Only if we gain freedom from these core desires 
can we perceive the truth. Consciousness and Individual Nature 
The fabric of our consciousness consists of deep-seated 
thought tendencies called Samskaras in Sanskrit. These are 
deeper than what we ordinarily regard as thoughts. They 
are the residues that we retain from our mental operations, 
like the ruts a turning wheel makes in a road. These 
residues support the behavioral patterns that motivate us 
from within. What we call the nature or being of the individual is 
the consciousness of the person. Our individual conscious- 
ness is the field of the tendencies that we have made our 
own, the ground of our repeated actions that have become 
automatic or second nature. Our conditioning in life cre- 
ates the state or condition of our consciousness. It is our 
deepest level of programming. Our existence is our con- 
sciousness which determines how we relate to life. The 
state of the Chitta or core consciousness is the mental 
natur (Manasika Prakrit) of the person and determines our 
unique character and mentality. The nature of a person cannot be changed without Conditioned Consciousness 87 A 
changing the deeper consciousness, which means to 
change the heart. Unless an influence gets to the level of 
the heart, it cannot have any deep or lasting effect. This is 
why mere words or thoughts have such little value. They 
do not go beyond the surface mind in their effects. Yet to 
get to the core of the heart requires uncovering all our sor- 
rows and regrets, which most of us are unwilling to face. Functions 
All the functions of the mind are functions of the Chit- 
ta, which constitutes the entire mental field. However, 
Chitta has three general functions, which are three prima- 
ry ways to access this deeper consciousness. To reach these 
we must withdraw from the outer mind and senses which 
keep our awareness on the surface of our being. These three 
are: 1) memory; 2) sleep; and 3) samadhi. Memory 
Consciousness is the ground of memory and consists 
primarily of memories. It includes not only the ordinary 
memory of information but what we really remember in 
our hearts, those things that most deeply affect us for good 
or ill. It holds our seed memories from life to life. Our 
deeper consciousness governs memory on an organic level, 
including the memory that exists in our cells, through 
which the body functions. Our consciousness even has the 
capacity to remember God and to remember that we are 
God because, as consciousness, in its core is the soul which 
reflects God. Our consciousness can remember the entire 
universe, which after all is a formation of consciousness. Memory can give us either bondage or liberation. True 
memory is self-remembrance, remembering our Divine 
nature in consciousness. False memory is memory of per- 
sonal joys and sorrows, the history of the ego. 1 he best way Ayurveda and the Mind 
to develop memory is to memorize truth principles and 
higher cosmic laws.18 
Sleep 
In sleep, the outer world shuts off and we return to the 
inner world of consciousness. Impressions arise as dreams 
through the activity of the subtle mind. Generally, the 
predominant impressions of daily activity get illumined, 
but sometimes deeper samskaras arise. Consciousness in its 
right function gives peaceful deep sleep. Disturbed by 
Rajas and Tamas, it creates bad dreams and restless sleep. In sleep, our mind gets renewed by immersion in its 
source, our core consciousness which contains the primal 
Prana or life-force. Consciousness and Prana sustain the 
involuntary functions of the body, while the mind and 
senses rest. Death is a prolonged sleep. Like sleep, it is an immer- 
sion in our inner consciousness in which we lose contact 
with the outer world of the senses. In the sleep of death, 
consciousness holds the causal Prana and the kannas from 
which a new body will be created. In death, we dwell in 
consciousness only and renew ourselves for another birth. In the after-death state, the impressions of our life- 
experience arise from our inner consciousness, much like 
dreams. This creates various subtle or astral worlds, like 
the heavens and hells, which the subtle mind visualizes. These are good or bad according to our karma and life- 
experience. Samadhi 
Samadhi is a state of absorption in which our con- 
sciousness becomes entirely concentrated in a single object 
or experience and we forget all other things. Yogic practice Conditioned Consciousness 
aims at developing absorption in Cosmic Consciousness 
and in our true Self. Through it, consciousness is put to 
rest in the higher sense, providing lasting peace and liber- 
ation. The higher development of the consciousness occurs 
only through Samadhi. Awareness of the deeper levels of 
consciousness in Samadhi neutralizes our kannas and 
releases us from the cycle of birth and death. However, Samadhi includes not only spiritual states 
but any peak experience. Any experience in which we 
become so immersed that we forget ourselves is a kind of 
Samadhi. There are inferior Samadhis, or absorptions of 
the disturbed or darkened consciousness in which Rajas 
and Tamas prevail. When the mind becomes concentrated 
in anything, including negative emotions like fear or 
anger, we move to some degree into our deeper conscious- 
ness. These negative absorptions, however, increase our 
bondage to the external world and should be avoided. They increase Rajas and Tamas, while spiritual absorptions 
increase Sattva.19 
Additional Functions 
From these primary functions, different secondary func- 
tions evolve. Intuition 
Consciousness in its higher function becomes intuition, 
which is the capacity to know things directly. Through 
intuition, we feel within ourselves what we may have never 
contacted through our senses. True intuition is a kind of 
Samadhi. As the direct feeling of consciousness, it can be 
more vivid than sensory knowledge. We should not con- 
fuse it with imagination or psychic perception, however, 
which are functions of the outer mind and subtle senses. Ayurveda and the Mind 
Instinct 
In its lower function, consciousness becomes instinct, 
which sustains our organic functions and protects them 
from interference from the ego. Instinct is a secret or hid- 
den form of higher knowledge, or intuition inverted. Con- 
sciousness governs all instinctual responses. On its level 
deep, instinctual patterns abide, like survival or reproduc- 
tion, which are therefore very hard to change. Changing 
our core consciousness requires making the unconscious, 
automatic or instinctual part of the mind conscious and 
aware. Love 
The basic urge of consciousness is to unite. It consists 
of our efforts and energies to unite either outwardly with 
the world or inwardly with our true nature. To "be" is to 
be related through consciousness. Through consciousness, 
we relate to the world and the world is related to us, not 
merely superficially but at a heart level. Through love's 
capacity of sympathy and rapport, consciousness creates 
devotion and compassion, the guiding powers of the spir- 
itual life. Consciousness is the basis of love, which is the essential 
attitude and energy of the heart. In fact, consciousness is 
love. On individual consciousness the Divine Conscious- 
ness projects its power of eternal and unbounded love. Love derives from consciousness, which is its home. Con- 
sciousness is the love at the core of our being. In its inter- 
nal fount of love, we find complete and perfect happiness, 
which arises through being able to be one with the object 
of our love. Conditioned Consciousness 
Faith 
Our deeper consciousness is the basis of real faith 
which, like intuition, is a direct inner sense of Reality that 
lies beyond all appearances. This true faith of the heart 
possesses an inherent knowledge of the Eternal and the 
Infinite, and is quite apart from any dogma. When we give 
our faith over to a particular dogma — restricting truth to 
a person, book, or institution — the ability of conscious- 
ness to reflect the truth becomes distorted. Whatever we 
have faith in enters into the deeper levels of consciousness 
(the heart). Our beliefs are our most deep-seated thoughts and 
unquestioned preconceptions. They are our deepest ten- 
dencies and samskaras. Our core beliefs adhere in our core 
consciousness, coloring every mental activity. To really 
change our consciousness requires giving up these unques- 
tioned beliefs by changing how we feel in our hearts. Proper Development 
The proper development of consciousness requires its 
deconditioning. For this, we must release the deep-seated 
desires, habits and tendencies stored within it. This is only 
possible through Samadhi or absorption in truth. Yet, to 
be able to decondition consciousness, first requires that we 
put our outer lives into the proper order. Consciousness 
must be brought to a purely sattvic state of peace and 
openness. All factors that purify and calm the mind aid in this 
development, including right diet, proper impressions, 
right action and right relationship. Ayurvedic psychology 
aims at the proper development of consciousness so that 
we can go beyond the problems of the mind, which are all 
caused by unconsciousness or lack of awareness. Then we 92 Ayurveda and the Mind 
can complete our journey from conditioned consciousness 
to pure awareness, in which nothing external can any 
longer cause us sorrow. 7. Intelligence: 
The Power of Perception 
ntelligence is the flame of truth that illumines our 
I lives; how we cultivate it determines the light by 
which we live and grow, or the darkness by which 
we become narrow and decay. We all wish to become more 
aware and understanding, but what is true intelligence 
and how can we develop it? Not only Ayurveda but all true 
psychology revolves around this as its central point. If we have not developed our intelligence properly, we 
misuse the body and senses. Dietary and lifestyle indiscre- 
tions follow, which weaken our vitality and hasten the 
aging process. Emotional disturbances and mental afflic- 
tions increase. On the other hand, if we use our intelli- 
gence properly, we respect our bodies and the world 
around us and use things wisely and appropriately. We 
develop a way of life that allows us to live better and 
longer, not merely for our own sake but for the good of 
others. We strive to control our thoughts and emotions. Hence we must strive to develop our intelligence, or like a 
dim light it will lead us into error.20 
The Sanskrit term for intelligence is Buddhi, deriving 
from the root "bud," which means "to perceive" or "to 
become awake." Buddhi is the aspect of consciousness that 
is filled with light and reveals the truth. When ones Bud- 
dhi becomes fully developed, one becomes a Buddha or 
enlightened one.21 The main action of intelligence is to Ayurveda and the Mind 
discern the true and real from the false and unreal. It 
enables us to discriminate the nature of things from mere 
appearances or speculations. Through it we develop our 
core perceptions of self and world: who we are, why we 
exist, and what the world is. Intelligence: Abstract and Concrete 
Intelligence is the objective part of the mind capable of 
detached observation. Its concrete side allows us to grasp 
external objects, while its abstract side enables us to com- 
prehend ideas. Its concrete side tells us the particular 
object that we see is a man, a horse, a house, or whatever 
it may be. Through its abstract side, we recognize the 
qualities and values an object may represent, its truth or 
worth. The concrete side of intelligence produces science, 
along with all forms of sensory-based knowledge and all 
systems of measurement. Its abstract side creates philoso- 
phy, through which we can perceive universals and know 
the ideal form of things. Through its abstract side, intelli- 
gence can conceive of the Divine or infinite and becomes 
the basis of spirituality. Intelligence and Intellect 
Intelligence has a dual capacity, according to whether 
we direct it outwardly or inwardly. The nature of its ori- 
entation is the key to evolution in humanity. Intelligence 
functioning outwardly through the senses becomes "intel- 
lect," the concrete or informational side of intelligence. Functioning inwardly through our deeper consciousness, it 
becomes what could be better called "true intelligence." The distinction between intellect and true intelligence is 
crucial for understanding the condition of the world today Intelligence: The Power of Perception 
and essential for establishing any real depth psychology. Intellect refers to an intelligence that uses reason, based 
upon the senses, to determine truth. It extends the range 
of the senses through various instruments, like telescopes 
and microscopes, and increases its calculating capacity 
through various machines, like computers. It invents dif- 
ferent systems of ideas, temporal and spatial measure- 
ments, to understand the world. Intellect constructs the idea of an external world as real- 
ity, noting the names and forms of things in the world and 
placing them into various categories and hierarchies. The 
notion of an outer world of enjoyment as our place of ful- 
fillment derives from it. From it comes a materialistic view 
of life and a mechanistic view of the universe. Intellect 
directs us to outer goals in life: enjoyment, wealth, power 
or mundane knowledge. It creates a bodily idea of exis- 
tence, in which we become trapped in time and space, sor- 
row and death. Intellect emphasizes outer distinctions, 
roles, and identities. Through it we get caught in surface 
information, status and possessions. Intellect functions 
under the control of ego and emotion rather than guiding 
them. It can inhibit our spiritual evolution, making us 
prefer solid worldly realities over inner experiences. True intelligence is a power of inner or direct percep- 
tion quite different from the secondhand or mediated 
knowledge of the intellect. It reveals to us the nature of 
things, transcending their sensory appearances, the con- 
tent behind the often misleading package. True intelli- 
gence takes the eternal to be the real, and perceives tran- 
sient names and forms as unreal. Through it we go beyond 
all beliefs, preconceptions, and concepts and leam to see 
things as they are. True intelligence is keenly aware of the impennanence Ayurveda and the Mind 
of all external reality and does not attach us to any fixed 
names and forms. Through it we learn to perceive the con- 
sciousness behind the shifting movements of matter and 
energy in the external world. We free ourselves from outer 
belief structures, authorities and institutions, transcending 
time and space into the reality of our True Nature. The intellect possesses only an indirect knowledge or 
mediated knowledge of names, numbers and appearances. For this reason, the intellect cannot solve our human prob- 
lems or bring peace to the psyche. It is not enough to 
know what our problems are conceptually. We must 
understand their origin in our own hearts and souls. With- 
out an awakening of true intelligence, our society must 
remain emotionally unstable and spiritually naive. West- 
em psychology, with some exceptions, shares the limita- 
tions of an intellectual view of life that the West has gen- 
erally glorified in its philosophy and science. Ayurveda, 
based on Yogic philosophy, regards the intellect as a lower 
or inferior intelligence. It helps us cultivate our deeper 
intelligence, which takes us beyond the senses to the tmth 
within our hearts. Conscience 
Each of us possesses an inherent ethical sense, which we 
call "conscience" — a feeling that certain things are right 
and others are wrong. Our conscience causes us not to wish 
harm to any creature and to feel the pain of others as our 
own. Conscience is a major part of intelligence, which 
establishes how we value and treat other people. The more 
intelligent we are, the stronger a conscience we have and 
the less we seek to interfere with others or impose our will 
upon them. Directly outwardly, intelligence creates morality, which Intelligence: The Power of Perception 
may be little more than the arbitrary customs of a partic- 
ular society. Directed inwardly, intelligence creates univer- 
sal ethics like non-violence, which transcend all cultural 
prejudices. Through our inner intelligence, we act ethical- 
ly and humanely, not for material or social gain, or even for 
heavenly reward, but for the good of all. Organized religion, with its dogmas and institutions, is 
another product of the outward-oriented intelligence. It 
results in the clash of beliefs and their exclusive claims. It 
ties us to a particular church, book or savior as truth. On 
the other hand, directed inwardly, true intelligence creates 
spirituality or the quest for eternal truth beyond name and 
form. It leads to the truth of our own inner Being, our 
higher Self in which the insistence upon a belief, savior or 
institution appears naive. Intelligence and Awareness 
True intelligence is the aspect of consciousness that is 
awake, cognizant, and developed, while consciousness 
(Chitta) itself is the mental field as a whole, particularly its 
undeveloped core. Consciousness, as it evolves, turns into 
intelligence that articulates and clarifies it. Consciousness, 
when directed toward a particular principle, value, or 
higher good, becomes intelligence. In its highest function, 
intelligence becomes spiritual discrimination, through 
which we discern the inner reality from outer forms, which 
releases our consciousness from its negative conditioning. Consciousness contains everything in the mental field 
in a potential or seed form. Intelligence allows us to 
become aware of the contents of consciousness, which oth- 
erwise lie hidden and unperceived. I he cultivation of 
awareness, which is meditation, is necessary to develop 
true intelligence. However, the mind's intelligence (Bud- Ayurveda and the Mind 
dhi) is always an awareness of something and remains con- 
ditioned by its object. We must eventually step beyond it 
to discover our true Self (Atman) beyond the mind. The 
Self is the origin of intelligence. The reflection of its 
unconditioned intelligence endows the mental field with a 
conditioned intelligence. Our conditioned intelligence is 
an instrument for the unconditioned intelligence of the 
Self. From conditioned consciousness and intelligence 
(Chitta and Buddhi), we must move to unconditioned con- 
scious and intelligence (Chit and Jnana). Cosmic Intelligence 
Intelligence has a cosmic as well as individual reality.2' 
Cosmic Intelligence is the evolved or sattvic portion of 
Cosmic Consciousness. It is the mind of God at the sum- 
mit of creation, through which God functions as the Cre- 
ator-Preserver-Destroyer of the universe.24 Cosmic Intelli- 
gence is the field of God's action, the manifestation of His 
laws. It is the Divine Word, the Logos, through which the 
universe is created. From it comes the first or ideal cre- 
ation, of which this material world is an imperfect reflec- 
tion. Cosmic Intelligence is responsible for the structure and 
order of the cosmos, while Cosmic Consciousness governs 
the world process and being. A portion of Cosmic Intelli- 
gence descends into matter and becomes the Divine flame 
that constructs the worlds.2' Our individual intelligence is 
our particular portion of Cosmic Intelligence or the Divine 
Word. This Divine flame is ever awake at the deepest level 
of our consciousness as our inner guide.26 It directs our evo- 
lutionary process from matter to spirit, from the uncon- 
scious to the superconscious, from ignorance to enlighten- 
ment. Cosmic Intelligence is the inner guru who works to 
awaken our internal wisdom. Intelligence: The Power of Perception 
Cosmic Intelligence contains all cosmic laws (Dhar- 
mas), from those that govern the physical world to the eth- 
ical principles that govern our karma. It is the field of nat- 
ural law, in which all the laws of life are held. Our 
individual intelligence naturally strives to learn the laws of 
Cosmic Intelligence, through which the entire universe 
can be comprehended. Cosmic Intelligence establishes 
what is dhannic, or in harmony with cosmic law, as 
opposed to what is adhannic, or contrary to it. Individual 
intelligence grows through aligning itself with Cosmic 
Intelligence that is its source. This happens not by mere 
study of books, but by studying nature and, above all, by 
observing oneself. Composition 
True intelligence develops from sattvic or finer matters 
of consciousness (Chitta). However, directed outwardly, 
intelligence becomes contaminated with rajas, or emotion- 
al impurities, which cloud its perception,27 and by tamas, 
which causes wrong judgment. The seat of true intelligence, like that of consciousness, 
resides in the heart. However, the seat of intellect, or outer 
intelligence, is the brain, which is connected with the 
senses. Intelligence mediates between the outer mind that 
works through the brain and the inner mind located in the 
heart.28 To merge intelligence into the heart is the way to 
transcend the outer world and return to the inner Self. This is the basis of all true meditation. The field of intelligence makes up the sheath of intelli- 
gence or wisdom, Vijnanamaya Kosha. This sheath medi- 
ates between the causal (karmic) body and the astral or 
subtle body of impressions. Without the proper develop- 
ment of the intelligence sheath, the potentials of the deep- Ayurveda and the Mind 
er bliss sheath (Anandamaya Kosha) cannot develop. It 
serves as the door that links the outer world of the mind- 
body complex with the senses and the inner world of con- 
sciousness, which transcends the senses. Intelligence is 
knowledge predominant29 and allows us to understand 
things. Intelligence adds the power of fire to the basic ether 
and air elements of consciousness (Chitta). Like fire, it is 
penetrating, luminous and transformative in action. Intel- 
ligence corresponds to Pitta, or fire, among the biological 
humors. Pitta people are usually rational, discriminating, 
good speakers, and usually have more perceptive minds 
than others, for good or ill. Similarly, intelligence relates 
to Tejas, the vital fire essence which provides courage, fear- 
lessness and determination. Without Tejas, we lack the 
independence and clarity necessary to develop our intelli- 
gence properly. Energy/Awakened Prana 
By its sattvic nature, intelligence transcends outward 
vital and sensory activity and works as the conscious guide 
of all the Pranas. It creates sattvic Prana or conscious use 
of our life-energy. Intelligence has the power to control the 
mind, senses and vital force, according to its experiential 
knowledge. For example, once we have really learned that 
walking across the street without looking puts us in dan- 
ger of being run over, we will not fail to look when we 
cross the street, even if we are in a hurry. The problem is 
that if our intelligence is not developed properly, it is 
dominated by the mind, senses and vital force and we do 
things on impulse that later we must regret. This inabili- 
ty of intelligence to control our impulses is one of the main 
causes of disease.30 Intelligence: The Power of Perception 101 
True intelligence relates to what we have learned not 
merely theoretically but in our own life-experience and 
behavior. It is the wisdom of life. On the other hand, what 
we know merely conceptually has no real vitality. It 
reflects life on the outside, imitating the ideas and opin- 
ions of others, and cannot change us fundamentally. The 
energy of intelligence is the power that we place in knowl- 
edge — the Prana we direct toward discovering the truth. The Prana of intelligence is ever awake and attuned to the 
eternal, developing the aspirations of our soul. In yogic practice, Prana begins to awaken. We experi- 
ence expanded energy through the breath, or feel various 
currents of energy moving through the body, awakening 
our subtle faculties. We gain more energy, enthusiasm and 
creativity. This Prana has an intelligence that can teach 
and guide us. Prana has become the teacher of many yogis 
and has taught them asana, mantra and meditation. Sur- 
rendering to that awakened Prana becomes their disci- 
pline. Yet we must be careful not to surrender to an infe- 
rior Prana, or inferior vital urge, which is what we do when 
we are pursuing outer enjoyment, but to discover the 
Prana of intelligence (Buddhi-Prana). The awakened Prana and the awakened intelligence 
(Buddhi) are related. As Buddhi awakens, so does Prana. As our Prana awakens, so does Buddhi. The awakened life 
and awakened intelligence move together. Intelligence 
purifies and clarifies our life. On the other hand, without 
vitality our intelligence remains superficial and theoreti- 
cal. The wisdom of life is this unity of Buddhi and Prana. Will — The Doer 
Intelligence is the agent or doer that decides what we 
must do. Only when we really know are we capable of Ayurveda and the Mind 
making a decision and doing something. Intelligence is 
the executive part of consciousness, the commander who is 
responsible for determining our line of action. The mind 
and body are its instruments. Intelligence establishes last- 
ing goals and provides the knowledge to achieve them; the 
mind executes its orders through the body and senses. Intelligence is will in the higher sense — the will to 
truth, the will to realize our ideals or achieve our goals/1 
It is the basis of spiritual aspiration, the desire to know 
God. Our intelligence determines what we should and 
should not do, providing the ethical standard for our 
behavior. As intelligence develops, we move away from 
lower actions and embrace those that are higher. Intelli- 
gence holds the striving of our soul toward enlightenment. True intelligence leads us to selfless service, in which 
we act for the good of all and renounce the fruits of our 
deeds. Through it we are dedicated to excellence and strive 
to do the best, whatever the consequences. Intelligence 
acts with clarity and decisiveness to achieve a higher aim 
and ceases from action once it achieves its purpose. In this 
regard it is the clear action that leads to inaction or peace. From it come proficiency and mastery in all fields of life, 
including spiritual accomplishments and occult powers. Through it we can master our destiny and transcend the 
world. At the time of death, the senses merge into the mind 
and the mind, in turn, merges into intelligence, which, as 
our inner flame, takes us to whatever subtle world our 
karma merits. According to the values and goals of the 
intelligence, the soul moves on to various after-death 
states, and then returns for another physical birth. As is 
our intelligence, so is our will, so is our karma and the evo- 
lution of our soul. Our higher intelligence alone can Intelligence: The Power of Perception 
endure consciously from life to life. Whatever power-of- 
truth intelligence we develop can never leave us. Develop- 
ing it should be the main goal of all that we do. For this 
reason, the soul and intelligence are closely related. True 
intelligence is the mind of soul, its awakened perception. Functions 
The main function of intelligence is determination of 
truth, which occurs in three ways: 1) perception; 2) reason; 
and 3) testimony. Perception 
Direct perception is the main way that we determine 
the nature of objects. It allows us to identify the enduring 
realities behind various shifting sensory impressions. The 
capacity of the sense organs to perceive comes from the 
working of intelligence. Right functioning of the senses 
depends upon their alignment with intelligence, which 
frees them from emotional distortion and brings into them 
the clarity of awareness. Intelligence allows us to differentiate what objects are 
from what we would like them to be, the Real from the 
imaginary. Through it we can perceive sensations, emo- 
tions, thoughts, and the ego itself, just as we can perceive 
objects in the external world. Functioning wrongly, how- 
ever, intelligence results in distorted or erroneous percep- 
tion. We mistake one thing for another, like confusing a 
rope in the dark for a snake. This creates all the errors, mis- 
conceptions and wrong judgments that trouble us. 104 Ayurveda and the Mind 
Reason 
Intelligence governs all reasoning methods, inductive 
and deductive. It allows us to compare our impressions and 
arrive at a greater truth, like deducing fire from the pres- 
ence of smoke. From it come the principles, ideals and sys- 
tems of measurement that shape our perceptions and guide 
our actions. In its wrong function, intelligence causes false 
reasoning or rationalization, through which we try to jus- 
tify what is false or illusory. This egoistic intelligence is 
perhaps the greatest danger for human beings, because it 
turns the instrument of truth into one of self-justification 
that shuts off any real learning process. Testimony 
Intelligence governs our ability to listen, to heed the 
advice of others. It gives the ability to learn, which comes 
from right listening. A good intelligence makes a good 
student, disciple or patient. Wrongly functioning, intelli- 
gence makes us deaf to advice or words of good counsel. True intelligence is the guru, adviser, and teacher. It is the 
speaker, the one who speaks not merely casually or gives 
his impressions, but who declares what he knows to be the 
truth. From Cosmic Intelligence comes the scripture or 
Word of Truth that sets forth the truth and how to realize 
it. All spiritual teachings come from the higher levels of 
intelligence. Sound has the ability to convey knowledge of the invis- 
ible and transcendent. On the ordinary level, it can convey 
knowledge of other times and places. On a higher level, it 
reminds us of the knowledge inherent in our soul. While 
higher realities like God or the Self are not known to the 
outer mind, their knowledge is inherent in our hearts and 
can be awakened by the right words aligned with the love Intelligence: The Power of Perception 105 
and wisdom of the speaker. In this regard, sound and 
speech are more important means of knowledge than are 
sensory perception and reason, but for this to occur our 
minds and hearts must be open to the inner truth. Intelligence relates to the organ of speech among the 
vocal organs, and the organ of hearing among the sense 
organs. These are the most rational and spiritual of the 
organs, the most free from the limitations of form, through 
which we can contact our inner intelligence. Sound itself 
is a means of direct and internal knowledge, while other 
sensory knowledge remains limited to the outer. Additional Functions 
Wakefulness 
Intelligence governs the waking state in which clear 
perception occurs. It predominates in human beings who 
represent the waking state of consciousness, and distin- 
guishes the human from the animal and vegetable king- 
doms. Intelligence is responsible for wakefulness as a 
whole. Our degree of spiritual wakefulness is the measure 
of how we have developed our intelligence. Intelligence gives directed awareness, through which 
we can concentrate fully on a particular object. Conscious- 
ness (Chitta), on the other hand, gives open or choiceless 
awareness, through which the whole can be grasped. While memory abides in consciousness, clarity of memory 
belongs to intelligence. Intelligence gives us objective 
recall of events. The ability to remember what we know, 
without which knowledge is of little value, is the ability of 
intelligence to access consciousness. Without such memo- 
ry, our intelligence cannot develop properly. When the Ayurveda and the Mind 
time comes to use our knowledge without such memory, 
we will not have access to it. For this reason cultivation of 
memory is a key to the development of intelligence. Samadhi 
Samadhi is the fourth and highest means of knowledge, 
and is the ultimate form of direct perception. It occurs 
when intelligence uses our deeper consciousness as its 
instrument of perception. This only happens when we 
transcend the intellect into true intelligence.32 It requires 
that the senses are silent and we can look within without 
distraction. Then, by the light of our own consciousness, 
we can discover all the secrets of life. Spiritual practice consists of converting the raw mater- 
ial of consciousness into the refined energy of intelligence. Awareness in consciousness is general and rudimentary, 
while in intelligence it is fully developed and articulate. Intelligence illumines our deeper consciousness, which in 
turn gives it space and depth. Intelligence takes us from 
the unconscious to the superconscious, from sleep to 
Samadhi. Meditation is the highest function of intelli- 
gence. True intelligence creates Samadhi and immerses us 
in our deeper consciousness in an attentive way.33 
Samadhis, which involve concentration, one-pointed- 
ness of mind and directed mental activity, belong to intel- 
ligence. Higher Samadhis, in which there is no thought or 
action, and the mind is not one-pointed but calmed, are of 
the deeper consciousness. In these, intelligence ceases to 
have any separate function and intelligence and conscious- 
ness become one. This takes us into the unconditioned in 
which all thoughts disappear. Intelligence: The Power of Perception 
Proper Development 
To develop true intelligence requires placing the intel- 
lect in the service of awareness. This occurs when we rec- 
ognize the difference between the higher and the lower 
knowledge, which is the distinction between self-knowl- 
edge and knowledge of externals. Through the lower, we 
understand the outer world and how it functions, but this 
knowledge remains bound to the realm of form and 
change. Through the higher knowledge, we know our- 
selves. Our true nature is eternal consciousness that cannot 
be determined by the names and forms of outer knowing. Our immortal Self is the knower. It cannot be an object of 
the mind but is the origin of the mind. We can only know 
it by being it. There is nothing wrong with the intellect as long as we 
keep it in its place. We all need a clear intellect to deal 
with the practical realities of everyday existence, like dri- 
ving a car. But if the outer function of intellect is not bal- 
anced by the inner function of intelligence, it leads to dis- 
tortion and can become destructive. Ayurvedic 
psychological methods bring about the proper develop- 
ment of intelligence so that we can perceive our problems 
and their causes, and change them in a lasting manner. The language and tools of Ayurveda are not merely man- 
made, but reflect Cosmic Intelligence and help us attune 
our life and behavior to it. 109 A 
8. The Outer Mind: 
The Field of the Senses 
ur lives revolve around the vast array of senso- 
Ory impressions that are ever coming to us from 
the external world. At almost every moment 
of the day we are engaged in selecting, filtering and orga 
nizing this data and seeing what it means for our welfare 
and happiness. We are seldom aware of our minds because 
we are always using them to deal with the external world 
and its demands. Like a car we are always driving, we do 
not have the time to stop and see if it is working properly, 
unless it breaks down. It is mainly in the outer, sensory 
part of the mind that we live, unless we learn to look with- 
in. Our ordinary awareness remains immersed in the sea of 
impressions that constantly streams in through the senses. Most of what we call the mind is this surface part of con- 
sciousness through which we handle impressions. This 
outer mind is called Manas in Sanskrit,54 which means the 
"instrument of thinking." Manas is the most complex 
aspect of consciousness, consisting of the senses, emotions, 
and outer thinking capacity. Such diversity is necessary for 
dealing with the manifold influences of the external world. We will refer to Manas as the "outer" or "sense mind," 
or as simply "mind" itself, as opposed to "intelligence" 
(Buddhi) and "inner mind" or "consciousness" (Chitta). However, we should not forget their Sanskrit meanings. 110 Ayurveda and the Mind 
Including emotion, mind (Manas) is not simply mental or 
conceptual. The Five Senses and Motor Organs 
We possess five senses and five motor organs through 
which we take in the energies of the five elements and act 
upon them in the outer world. Sense and Motor Organs 
Element Humor Sense 
Quality Sense 
Organ Motor 
Organ 
Ether Vata Sound Ears Vocal Organ 
Air Vata Touch Skin Hands 
Fire Pitta Sight Eyes Feet 
Water Kapha Taste Tongue Reproductive 
Organs 
Earth Kapha Smell Nose Organs of 
Elimination 
The mind coordinates the five senses and their data. It 
functions as the screen on which sensory data is gathered 
and scrutinized. Through the mind, for example, what the 
eye sees is correlated with what the ear hears. Otherwise, 
the data coming in from the different senses would remain 
separate and disorganized. The mind itself is the sixth sense organ because 
through it we take in ideas and emotions — mental 
impressions. When we read a book, for example, the mind 
is also functioning as a sense organ, taking in emotional 
and mental information. All our sensory inputs involve The Outer Mind: The Field of the Senses 
some mental and emotional component. Similarly, the 
mind is the sixth motor organ and rules over the other five. As an organ of action, it is our main means of expression 
in the outer world. Only what we have first formulated as 
a mental intention can we express through our motor 
organs. For example, we must first think of what to say 
before we actually speak. As an organ of action, the mind 
serves to express ideas and emotions — mental conditions. As a sense and a motor organ, the mind can coordinate 
the two types of organs, connecting sensory data with 
motor actions. For example, if we see food on the table, the 
mind connects that sensory data with the hands to allow us 
to pick up the food and eat it. The mind is the central cir- 
cuit board for both sensory and motor organs. It is like our 
mental computer, while the senses are its software. Though the mind relates to both sense and motor 
organs, it connects more with the motor organs because its 
main concern is action in the outer world. The mind is 
ever driving us to do things. It is ever thinking, planning, 
reacting emotionally or otherwise seeking to engage us 
externally. Through it we are conscious of ourselves as 
beings in the world. The Pranas 
Both motor and sense organs are closely aligned to 
Prana and its functions. The motor organs exist to fulfill 
various vital urges, from eating to self-expression. The 
sense organs exist to provide knowledge and experience of 
the external world. The mind manages the Pranas, operat- 
ing through the sense and motor organs. The mind is 
influenced by the Pranas and can easily be disturbed by 
them. Whatever affects our vital nature, like hunger, fear 
or insult, quickly affects the mind. 112 Ayurveda and the Mind 
The senses possess their own instincts and energies that 
can dorpinate the mind. The eye has the urge to see, the 
tongue the urge to taste, the hands the urge to grasp, and 
so on. These urges influence the mind to pursue their aims. The eyes can tell the mind what to see, for example, as 
when the image of a beautiful woman draws the mind of a 
man outward automatically. This happens to all of us with 
one sense organ or another. We are always struggling to 
control our senses, which otherwise would fragment our 
awareness. Animals are dominated by their sensory impulses. For 
example, a dog barks automatically when another dog 
comes into its sensory field. The sense mind predominates 
in children, who have not yet learned to master their sen- 
sory capacities. The outer mind is conditioned through the 
sense organs and Pranas. In itself it is largely a reaction 
mechanism, not a self-aware consciousness which only 
comes through intelligence. Thought and Emotion: The Two Sides of the Mind 
The outer mind does not merely coordinate sensory 
data, but interprets it. Sensory data, being potentially end- 
less, must be filtered and selected according to what is rel- 
evant for the mind. We determine this by where we place 
our attention. For example, if we are driving a car, we must 
give our attention to the road and not let it wander or we 
might get into an accident. Interpretation of sensory data is twofold — both objec- 
tive and subjective. Objectively we organize sensory data, 
gathering in the proper impressions to determine their 
meaning. To identify an object, like a house, for example, 
we must take in enough objective impressions to ascertain 
its nature. This creates the factual part of the mind. The The Outer Mind: The Field of the Senses 113 
outer mind governs factual information and data of all 
types, much like a computer. This it transfers on to the 
Buddhi for judgment. Subjectively, we must relate sensory data to our own 
personal condition. For example, when we are crossing a 
street and see that a car may hit us, we react quickly to 
protect ourselves, getting scared and moving aside. This 
creates the emotional part of the mind. Emotion allows us 
to respond to sensory data in an immediate and personal 
manner. Emotion is our personal reaction to sensory data, 
giving us fear of what causes pain and desire for what 
brings pleasure. The outer mind includes thought of an informational 
nature and emotion based on sensation and functions 
between the two. We need some degree of objectivity to 
organize sensory data, but some degree of subjectivity to 
relate it to ourselves. Of the mind's two functions, emo- 
tion, which is subjective, has the greatest capacity for caus- 
ing pain. Emotion can distort the informational capacity of 
the mind and create misperception. The emotional side of 
the mind connects more with the Pranas and the motor 
organs, which serve mainly to fulfill various Pranic activi- 
ties. The mental side connects more with the sensory 
organs and intelligence. Emotion 
Emotions are characterized by a sensory component — 
the sights, sounds or other sensations that convey them. Sensation gives rise to emotion. If we contact something 
pleasurable, it makes us happy. If we contact something 
painful, we feel sad. This emotional vulnerability is built 
into the mind. Temporary emotional reactions come through the outer 114 Ayurveda and the Mind 
mind. Enduring emotional states, however, belong to our 
deeper consciousness (Chitta). Repeated emotions move 
from reactions of the outer mind into conditions of the 
inner consciousness. For example, when we first meet an 
attractive partner, our emotion is aroused. After we've 
been in a long-term relationship, the person becomes part 
of our deeper consciousness, and we take on aspects of his 
or her personality. Specific emotions, tied to particular objects, belong to 
the outer mind, but the essence of emotion belongs to our 
deeper consciousness. There the moods or flavors (rasas) of 
emotions dwell — like love, anger, fear, and joy— beyond 
any association with particular sensations.35 For this rea- 
son, both those who hold that emotions are more superfi- 
cial than thought and those who hold they are deeper are 
both correct. It depends upon the type of emotion. I pre- 
fer to call these deeper emotions of our core consciousness 
"feelings" and use the term emotion or emotional reactions 
for the emotions of the outer mind. Outer Mind and Intelligence 
The outer mind allows us to register information. Intel- 
ligence allows us to process information. The mind 
(Manas) is the instrument of thinking in which we enter- 
tain doubts, while intelligence (Buddhi) is the instrument 
of perception through which we resolve doubts and make 
decisions. The outer mind includes all forms of speculation 
and imagination. As long as we are on the outer level of 
the mind, we must remain in doubt and susceptible to 
emotional reactions. People who are good at gathering 
information but poor at making decisions suffer from too 
much activity of the mind. The mind working apart from 
intelligence causes us to think aimlessly, without purpose, The Outer Mind: The Field of the Senses 115 
as in daydreaming, idle speculation or idle calculation. It 
causes us to go over ideas, generally useless, without com- 
ing to any conclusion, which requires the action of intelli- 
gence. The outer mind itself has no values, principles or goals, 
which derive from intelligence. Its concern is expansion 
and exploration of the external world, seeking pleasure and 
avoiding pain. Its purpose is to afford us experience in the 
realm of the senses, not to establish lasting values. As long 
as we operate on its level, we are purely sensate creatures. We are victims of the emotions aroused by our senses — 
the attraction to pleasurable sensations and the aversion to 
painful ones. Our modem information-sensation culture is dominat- 
ed by the outer mind and lacking in intelligence. We are 
more concerned with gathering information through the 
mind than with digesting it, which requires intelligence. We have developed many ways to expand the field of sen- 
sory data, but not the wisdom to use it properly. Though the sense organs function through the mind, 
which coordinates their activity, sensory perception, like 
all forms of perception, occurs through intelligence (Bud- 
dhi). The mind holds the images of objects but intelli- 
gence definitively ascertains what they are. Only when 
intelligence guides the senses can we use them objectively. For this reason, the sense organs are sometimes included in 
the sphere of intelligence. Intelligence is the inner or subjective part of the mind 
through which we make choices and decisions. The outer 
mind is the screen on which we perceive the external world 
and execute these choices and decisions. Intelligence there- 
fore draws us within, while the mind draws us externally. The purpose of the outer mind is enjoyment (bhoga), 116 Ayurveda and the Mind 
which is externally directed. Spiritual development (yoga), 
whose movement is within, arises only through the power 
of intelligence. While the mind leads us to worldly 
involvement, intelligence leads us to spiritual develop- 
ment. However, in the evolved state, the mind allows us to 
respond creatively to external influences. It becomes the 
basis of right action, without which we could not organize 
our outer lives according to any higher principles. Mind, Intelligence and Consciousness 
Consciousness (Chitta) feels internally and has its own 
sense of knowing. The mind (Manas) senses things out- 
wardly, requiring an external impression for it to function. Intelligence (Buddhi) perceives and recognizes both 
inwardly and outwardly. For example, through the mind 
one may sense a person is unhappy, an impression that 
comes through putting together the information of the 
senses. Through intelligence, one will perceive it as an 
objective fact, by reasoning based upon what one sees. Through one's deeper consciousness, one will actually feel 
the unhappiness of the other person. The outer mind, relying upon the senses, gives a sense 
of something, which usually remains tinged with doubt. Intelligence perceives an object, depending upon some 
rational process, in which there is no longer any doubt. Consciousness feels the object as one's own. Intelligence (Buddhi) and consciousness (Chitta) only 
function in our ordinary awareness through the outer mind 
and senses (Manas), in which we are usually engaged. Such 
intelligence or intellect only serves to discriminate the 
names and forms recognized by the outer mind. Such con- 
sciousness only serves to heighten the sensations received 
through the outer mind. The Outer Mind: The Field of the Senses 
Cosmic Mind 
Collective and cosmic counterparts of the mind exist as 
well. Its collective side is the sensory activity of other crea- 
tures on Earth. The sensory influences of creatures create 
the psychic atmosphere in which we function. Sensory 
impressions leave a residue or afterglow. The Earth's 
atmosphere is filled with the residual sensory impressions 
of creatures. The mass media is filling the psychic atmos- 
phere with unwholesome impressions in the form of radio 
waves, making it negative and destructive. The cosmic side of the mind is the sensory activity of 
creatures in all worlds. It is dominated by visions of the 
great Gods and Goddesses who, through the Cosmic 
Mind, fashion the heavens of subtle impressions. Medita- 
tion and ritual using form, color and sound help create a 
positive psychic atmosphere and connect us to the Cosmic 
Mind. Composition 
The outer mind develops primarily from Rajas, the 
active energy of consciousness (Chitta). '6 It is built up from 
the absorbed sensory potentials of sound, touch, sight, 
taste and smell, along with the emotions and ideas associ- 
ated with them. As consciousness consists of the gunas, so 
mind consists of impressions (Tanmatras). The main site of 
the mind is the head or brain, where the senses predomi- 
nate, particularly the soft palate which is the central point 
of all the senses. Its emotional aspect functions through 
the heart, not the spiritual heart but the physical and vital 
heart. Manas constitutes the sheath of mind or Manomaya 
Kosha. This makes up the subtle or astral body which is 
the field of our impressions. The subtle body functions in 118 Ayurveda and the Mind 
dream and after-death states. The mind is action predom- 
inant'7 and causes us to act in the outer world to establish 
our identity as a bodily creature. Through it we take form 
and have a function relative to other creatures. The outer mind adds an additional aspect of water to 
the basic air and ether elements of consciousness, and, like 
water, has an emotional nature. As such it has qualities in 
common with Kapha, the biological water humor. Kapha 
people usually have strong emotional natures as well as 
sturdy physical bodies, and are well grounded in the realm 
of the senses. '8 Similarly, the outer mind relates to Ojas, 
the vital essence of water. Ojas is required for developing 
and controlling the mind. Touch and Grasping 
Though governing all sense and motor organs, the 
mind most corresponds to touch as a sense organ and 
grasping (the hands) as a motor organ. Touch is the root of 
the lower four sense organs of touch, sight, taste and smell. It makes sensory impressions intimate and allows us to feel 
them personally as pleasure and pain. Grasping — forming and making, the movement of 
the hands — is the main action of the mind, which builds 
up our idea of the world. As long as the mind is building 
up its world of enjoyment, we must remain trapped in the 
cycle of rebirth, ever seeking external happiness. Stopping 
this formative action of the mind is the key to going 
beyond birth and death. Energy 
The mind is generally personal and is the vehicle for the 
ego, but does connect with our genetic background and 
species. Through the senses, it connects to our vital nature, The Outer Mind: The Field of the Senses 
our Pranas, which aligns us with the vital natures of other 
creatures. As dominated by Rajas, it is easily influenced by 
the Pranas of ourselves or others, which are similarly the 
outcome of Rajas or active energy. The sense mind (Manas) relates to instinct, but governs 
a more superficial level of instinctual responses than our 
deeper consciousness (Chitta). The sense mind relates more 
to the subconscious and our deeper consciousness to the 
unconscious. Our deeper consciousness governs primal 
amorphous instincts like sex or the will to live. The mind 
governs the specific urges of the sense and motor organs, 
like the desire to speak or walk. Functions 
The outer mind functions to plan, organize and consid- 
er, and has the capacity to fashion, make, or imagine. The 
two main functions of the outer mind, through which it 
rules over sensation, emotion and thought, are: 1) inten- 
tion, and 2) imagination'4 
Intention 
The mind always has a plan, intention or motivation. It 
is always constructing something and drawing us into 
some type of involvement, which tends to be external in 
orientation. We are always involved in some planned activ- 
ity, mainly centered around enjoyment for the self or ego 
through the body and senses. The mind's normal function 
is to build up our ego world, the realm of achievement and 
acquisition, for the separate self. Unless we question and 
control the mind, it will continue to create more involve- 
ment and attachments that bring us sorrow. From the 
mind derive ulterior motives that spoil our actions and 
remove us from spontaneity. It makes us calculating and 120 Ayurveda and the Mind 
self-seeking in all that we do. The result is we can receive 
no real joy in what we do, which can only come unexpect- 
edly and unsought. To find truth we must go beyond the 
mind's plans and outer projects. The mind governs higher intentions as well, including 
the will to do what is right. Having good intentions and 
carrying them out is right mental activity. Such good 
intentions are helping others, surrender to God, and 
knowing ourselves. The creation of good intentions and 
good attitudes helps develop the mind properly. These 
require that we align the mind with our deeper intelli- 
gence. When the mind is aligned with our deeper intelli- 
gence, it becomes the will to truth and gives the power of 
renunciation, through which we go beyond self-centered 
attachments to oneness with all. Imagination 
Imagination is the projection of a possibility, which 
creates the future. Imagination is part of will, the projec- 
tion of an intention. We must imagine something as a pos- 
sibility before we can do it. If we are going to move our 
hands, for example, we must first imagine doing it. Imag- 
ination allows us to project future action, like planning 
out a trip before taking it. Sensory perception is remem- 
bered through imagination. Whatever we have experi- 
enced through the senses, the mind can imagine. This 
ability to reimagine things is the basis for developing 
knowledge of the world. In its wrong action, imagination creates wishful think- 
ing that causes illusions. We imagine something to be true 
when it does not correspond to anything real. We confuse 
being able to imagine something with actually doing it. This creates many psychological problems. We may imag- The Outer Mind: The Field of the Senses 121 
ine many things about ourselves — that we are wise, right 
or holy — which may have no real basis in our behavior. We confuse our emotional reactions, our personal likes and 
dislikes, with what things actually are. The mind governs the dream state, in which our imag- 
ination comes freely into play. Mind as the dream state 
relates to the animal kingdom, which lives in a state of 
dream or impressions prior to the development of con- 
scious reason. Additional Functions 
Art and Vision 
The outer mind, ruling over expression, governs artis- 
tic and creative work. A well-developed sense-mind is nec- 
essary for the facility of the motor organs, like the skill of 
the hands is responsible for the plastic arts. It gives refine- 
ment of impressions, particularly when coordinated with 
intelligence and consciousness. From it comes the creative 
vision that allows us to create objects of pure form and aes- 
thetic beauty (Sattvic impressions). For the higher creative function of the mind to develop 
our enjoyment of subtle sensations, its lower function, 
which is enjoyment of gross sensations, must be controlled 
and redirected. The higher function of the mind reveals 
the subtle senses and psychic abilities that go with them. This includes extrasensory perception (E.S.P. ), like seeing 
or hearing at a distance, and action at a distance (subtle use 
of the motor organs).
_OceanofPDF.com_Ayurveda_and_the_mind_-_Dr_David_Frawley.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Consciousness itself is the instrument of all 
internal forms of knowledge, transcending all knowledge 
gained by the senses. Awakening to the wisdom inherent 
in our deeper consciousness reveals to us all the mysteries 
of the universe. Consciousness is the source of true genius 
and insight. Gaining direct access to our deeper conscious- 
ness, we go beyond all external instruments of knowledge 
which, compared to its direct knowledge, are uncertain 
and vague. However, thought-based consciousness (Chitta) is not 
the ultimate even in its cosmic dimensions. It is still a type 
of matter and not the pure immaterial Spirit. Beyond con- 
ditioned consciousness, both individual and cosmic, 
resides the Supreme Self, or Pure Consciousness. Uncondi- 
tioned consciousness is called Chit in Sanskrit, compared 
to which conditioned consciousnesses (Chitta), including 
that of the Creator, are but reflections. 1" 
The goal of life is not merely to explore the contents of 
consciousness but to dissolve them for the realization of 
the Self or Pure Consciousness beyond. All material 
objects, from a stone to Chitta itself, are external to our 
true nature. We must detach ourselves from them in order Ayurveda and the Mind 
to realize the truth. Only a purified consciousness, cleared 
of its ego tendencies, has the power to bring about this 
realization, which is the ultimate goal of all spiritual prac- 
tice. Yet, even for ordinary mental health, we must have 
some sense of our deeper nature beyond the fluctuations of 
thought and emotion, which are inherently unstable. Heart and Soul 
Chitta also means the heart and dwells in the heart. This is not the physical heart but the central core of deep 
feeling and profound knowing, the spiritual heart. The 
spiritual heart is contacted on the right side of the physi- 
cal heart. In this regard Ayurveda differs from modem 
medicine, which places the seat of consciousness in the 
brain. According to Ayurveda, only our outer conscious- 
ness is situated in the brain, not our source awareness 
which rests within the heart. Chitta is the psyche, or our 
deeper mind, which is generally associated with the heart. Chitta is the most intimate and enduring part of our 
being. It is the mind of the soul, the individualized por- 
tion of Divinity that we are. The individual Self is the 
reflection of the Supreme or Divine Self upon it. Our deep- 
er consciousness holds our deepest aspiration, love and cre- 
ativity, the peak experiences of life. In conditions of 
extreme happiness, our consciousness gets immersed into 
its internal core in which we forget all ordinary worries 
and sorrows. We are all seeking to return to the peaceful 
core of consciousness, which is to return to the heart. As 
we move into our deeper consciousness, our heart opens 
and our awareness expands into the Infinite. The calm and 
clear heart reflects the Absolute and gives liberation from 
the cycle of rebirth. Our deeper consciousness is the level at which traumas Conditioned Consciousness 83 
most affect us and where they get deposited deep inside us, 
particularly the sufferings of birth and death. There we 
hold our deeper sorrows, attachments, fears and anxieties. We must get to this level to remove deep-seated hurts, 
habits and addictions. This is very difficult because reach- 
ing the core of consciousness requires peeling off the layers 
of the mind, which are numerous and complex. Once our deeper consciousness is disturbed, which 
is a trauma to the heart, it is very difficult to regain psy- 
chological equilibrium. We must nurture our conscious- 
ness with higher impulses, not expose it to negative influ- 
ences from the external world. Our core consciousness is 
the mind of the child that takes in everything and must be 
protected. Composition 
Conditioned consciousness (Chitta) is primarily Sattvic 
in nature but contains all three gunas in their seed forms. The essence of the three gunas within us determines the 
nature of our deeper consciousness. It is composed of the 
gunas that we most hold to in our hearts. Our relation- 
ships at a heart level most affect our consciousness and 
transmit their gunas to us. Consciousness becomes purely sattvic and fully devel- 
oped as the result of spiritual practice. Otherwise its func- 
tion is inhibited and distorted. Rajas and Tamas (aggres- 
sion and ignorance) in consciousness cause pain and 
delusion and are the source of all problems in life. These 
are the main psychological impurities or toxins that we 
must eliminate. Our deeper consciousness is the level at 
which these mental toxins reside and the seat from which 
they have to be removed. Tamas in the Chitta becomes the unconscious, which Ayurveda and the Mind 
dominates us during sleep, dullness and depression. It is 
the basis of the habits and tendencies that we know are 
wrong but are unable to change with our surface mind. Rajas in the Chitta underlies our usual waking conscious- 
ness, characterized by action and expression. It keeps our 
consciousness ever moving, disturbed and distracted, 
caught up in its own imaginings. Sattva in the Chitta pro- 
vides the basis for our higher conscious and superconscious 
functioning. Chitta constitutes the causal body, the reincarnating 
vehicle of the individual soul that persists through the 
entire cycle of rebirth. It contains the kannic residues set 
in motion in various lives, only a few of which come to the 
surface and manifest in any particular incarnation. As the 
causal or creative venture, consciousness contains the 
potential for all developments of body and mind. It is the 
source of the five sensory potentials and the five gross ele- 
ments, which create and sustain the subtle and gross bod- 
ies. Chitta is desire predominant1' and is the basis of the 
core desires that keep us in the cycle of rebirth. The field of consciousness (Chitta) makes up the Anan- 
damaya kosha or bliss sheath in which we carry our deep- 
est joys and sorrows. In its unawakened (Tamasic) condi- 
tion the Anandamaya kosha is the repository of our 
clinging to embodied existence. In its awakened (Sattvic) 
state it reflects the bliss inherent in our Self that is one 
with God. Relative to the five elements, Chitta most corresponds 
to air and ether. Its substance is like ether, its motion like 
air. Like air, it is ever changing and adjusting itself both 
inwardly and outwardly, ever expansive and creative. Con- 
sciousness, like air, is ever contacting things and making 
sound. Consciousness is nothing but the inmost core of Conditioned Consciousness 85 A 
sound vibrating within us. Chitta transcends the senses 
but has a special connection with the sense of hearing, par- 
ticularly non-verbalized sound and music. Sound influ- 
ences and heals the Chitta, a point we will examine under 
Mantra Therapy. Though Chitta is much more subtle than the biological 
humors, Chitta generally relates to Vata, the most prima- 
ry of these. Vata people live with an exposed consciousness 
or vulnerable heart. Their consciousness is open and they 
are less grounded in their bodies and senses. For this rea- 
son, Vata-types are more easily hurt than others and should 
be treated with care. Keeping Vata in balance protects and 
aids in the proper unfoldment of our deeper consciousness. Similarly, Chitta corresponds to Prana among the three 
vital essences. Energy/Will 
Chitta governs the original Prana, the immortal life- 
force of the soul through which we are animate or alive on 
all levels. Just as it relates to the Gunas in general, so does 
it relate to the Pranas, and also corresponds to Prana 
among the three vital essences (Prana, Tejas and Ojas). This master Prana gives life to the mind and the body and 
upholds all autonomic functions. Nothing is dearer to us 
than life itself, which takes us to the bliss inherent within 
us. Consciousness holds the original life-force that is the 
reflection of the eternal and immortal life of the Supreme 
Self. Because of its deep connection with the life-force, the 
practice of Pranayama can help us enter into and purify the 
Chitta. What alternative medicine calls the "intelligence 
of the body" is the hidden aspect of Chitta working in the 
body. When we give up ego control, it can function with- Ayurveda and the Mind 
out obstruction to heal and rejuvenate us physically and 
mentally. Consciousness holds the deepest level of will, which is 
the will to live, the desire to exist forever. Our deeper con- 
sciousness holds our most primal and ultimate motiva- 
tions, our heart's desires and wishes, what we really want 
in life. Consciousness is will in the general and potential 
sense — pure will without a defined goal, the will to expe- 
rience that is the basis of all other intentions. From it aris- 
es all the desires that keep us bound to the world and to 
the body. Only if we gain freedom from these core desires 
can we perceive the truth. Consciousness and Individual Nature 
The fabric of our consciousness consists of deep-seated 
thought tendencies called Samskaras in Sanskrit. These are 
deeper than what we ordinarily regard as thoughts. They 
are the residues that we retain from our mental operations, 
like the ruts a turning wheel makes in a road. These 
residues support the behavioral patterns that motivate us 
from within. What we call the nature or being of the individual is 
the consciousness of the person. Our individual conscious- 
ness is the field of the tendencies that we have made our 
own, the ground of our repeated actions that have become 
automatic or second nature. Our conditioning in life cre- 
ates the state or condition of our consciousness. It is our 
deepest level of programming. Our existence is our con- 
sciousness which determines how we relate to life. The 
state of the Chitta or core consciousness is the mental 
natur (Manasika Prakrit) of the person and determines our 
unique character and mentality. The nature of a person cannot be changed without Conditioned Consciousness 87 A 
changing the deeper consciousness, which means to 
change the heart. Unless an influence gets to the level of 
the heart, it cannot have any deep or lasting effect. This is 
why mere words or thoughts have such little value. They 
do not go beyond the surface mind in their effects. Yet to 
get to the core of the heart requires uncovering all our sor- 
rows and regrets, which most of us are unwilling to face. Functions 
All the functions of the mind are functions of the Chit- 
ta, which constitutes the entire mental field. However, 
Chitta has three general functions, which are three prima- 
ry ways to access this deeper consciousness. To reach these 
we must withdraw from the outer mind and senses which 
keep our awareness on the surface of our being. These three 
are: 1) memory; 2) sleep; and 3) samadhi. Memory 
Consciousness is the ground of memory and consists 
primarily of memories. It includes not only the ordinary 
memory of information but what we really remember in 
our hearts, those things that most deeply affect us for good 
or ill. It holds our seed memories from life to life. Our 
deeper consciousness governs memory on an organic level, 
including the memory that exists in our cells, through 
which the body functions. Our consciousness even has the 
capacity to remember God and to remember that we are 
God because, as consciousness, in its core is the soul which 
reflects God. Our consciousness can remember the entire 
universe, which after all is a formation of consciousness. Memory can give us either bondage or liberation. True 
memory is self-remembrance, remembering our Divine 
nature in consciousness. False memory is memory of per- 
sonal joys and sorrows, the history of the ego. 1 he best way Ayurveda and the Mind 
to develop memory is to memorize truth principles and 
higher cosmic laws. 18 
Sleep 
In sleep, the outer world shuts off and we return to the 
inner world of consciousness. Impressions arise as dreams 
through the activity of the subtle mind. Generally, the 
predominant impressions of daily activity get illumined, 
but sometimes deeper samskaras arise. Consciousness in its 
right function gives peaceful deep sleep. Disturbed by 
Rajas and Tamas, it creates bad dreams and restless sleep. In sleep, our mind gets renewed by immersion in its 
source, our core consciousness which contains the primal 
Prana or life-force. Consciousness and Prana sustain the 
involuntary functions of the body, while the mind and 
senses rest. Death is a prolonged sleep. Like sleep, it is an immer- 
sion in our inner consciousness in which we lose contact 
with the outer world of the senses. In the sleep of death, 
consciousness holds the causal Prana and the kannas from 
which a new body will be created. In death, we dwell in 
consciousness only and renew ourselves for another birth. In the after-death state, the impressions of our life- 
experience arise from our inner consciousness, much like 
dreams. This creates various subtle or astral worlds, like 
the heavens and hells, which the subtle mind visualizes. These are good or bad according to our karma and life- 
experience. Samadhi 
Samadhi is a state of absorption in which our con- 
sciousness becomes entirely concentrated in a single object 
or experience and we forget all other things. Yogic practice Conditioned Consciousness 
aims at developing absorption in Cosmic Consciousness 
and in our true Self. Through it, consciousness is put to 
rest in the higher sense, providing lasting peace and liber- 
ation. The higher development of the consciousness occurs 
only through Samadhi. Awareness of the deeper levels of 
consciousness in Samadhi neutralizes our kannas and 
releases us from the cycle of birth and death. However, Samadhi includes not only spiritual states 
but any peak experience. Any experience in which we 
become so immersed that we forget ourselves is a kind of 
Samadhi. There are inferior Samadhis, or absorptions of 
the disturbed or darkened consciousness in which Rajas 
and Tamas prevail. When the mind becomes concentrated 
in anything, including negative emotions like fear or 
anger, we move to some degree into our deeper conscious- 
ness. These negative absorptions, however, increase our 
bondage to the external world and should be avoided. They increase Rajas and Tamas, while spiritual absorptions 
increase Sattva. 19 
Additional Functions 
From these primary functions, different secondary func- 
tions evolve. Intuition 
Consciousness in its higher function becomes intuition, 
which is the capacity to know things directly. Through 
intuition, we feel within ourselves what we may have never 
contacted through our senses. True intuition is a kind of 
Samadhi. As the direct feeling of consciousness, it can be 
more vivid than sensory knowledge. We should not con- 
fuse it with imagination or psychic perception, however, 
which are functions of the outer mind and subtle senses. Ayurveda and the Mind 
Instinct 
In its lower function, consciousness becomes instinct, 
which sustains our organic functions and protects them 
from interference from the ego. Instinct is a secret or hid- 
den form of higher knowledge, or intuition inverted. Con- 
sciousness governs all instinctual responses. On its level 
deep, instinctual patterns abide, like survival or reproduc- 
tion, which are therefore very hard to change. Changing 
our core consciousness requires making the unconscious, 
automatic or instinctual part of the mind conscious and 
aware. Love 
The basic urge of consciousness is to unite. It consists 
of our efforts and energies to unite either outwardly with 
the world or inwardly with our true nature. To "be" is to 
be related through consciousness. Through consciousness, 
we relate to the world and the world is related to us, not 
merely superficially but at a heart level. Through love's 
capacity of sympathy and rapport, consciousness creates 
devotion and compassion, the guiding powers of the spir- 
itual life. Consciousness is the basis of love, which is the essential 
attitude and energy of the heart. In fact, consciousness is 
love. On individual consciousness the Divine Conscious- 
ness projects its power of eternal and unbounded love. Love derives from consciousness, which is its home. Con- 
sciousness is the love at the core of our being. In its inter- 
nal fount of love, we find complete and perfect happiness, 
which arises through being able to be one with the object 
of our love. Conditioned Consciousness 
Faith 
Our deeper consciousness is the basis of real faith 
which, like intuition, is a direct inner sense of Reality that 
lies beyond all appearances. This true faith of the heart 
possesses an inherent knowledge of the Eternal and the 
Infinite, and is quite apart from any dogma. When we give 
our faith over to a particular dogma — restricting truth to 
a person, book, or institution — the ability of conscious- 
ness to reflect the truth becomes distorted. Whatever we 
have faith in enters into the deeper levels of consciousness 
(the heart). Our beliefs are our most deep-seated thoughts and 
unquestioned preconceptions. They are our deepest ten- 
dencies and samskaras. Our core beliefs adhere in our core 
consciousness, coloring every mental activity. To really 
change our consciousness requires giving up these unques- 
tioned beliefs by changing how we feel in our hearts. Proper Development 
The proper development of consciousness requires its 
deconditioning. For this, we must release the deep-seated 
desires, habits and tendencies stored within it. This is only 
possible through Samadhi or absorption in truth. Yet, to 
be able to decondition consciousness, first requires that we 
put our outer lives into the proper order. Consciousness 
must be brought to a purely sattvic state of peace and 
openness. All factors that purify and calm the mind aid in this 
development, including right diet, proper impressions, 
right action and right relationship. Ayurvedic psychology 
aims at the proper development of consciousness so that 
we can go beyond the problems of the mind, which are all 
caused by unconsciousness or lack of awareness. Then we 92 Ayurveda and the Mind 
can complete our journey from conditioned consciousness 
to pure awareness, in which nothing external can any 
longer cause us sorrow. 7. Intelligence: 
The Power of Perception 
ntelligence is the flame of truth that illumines our 
I lives; how we cultivate it determines the light by 
which we live and grow, or the darkness by which 
we become narrow and decay. We all wish to become more 
aware and understanding, but what is true intelligence 
and how can we develop it. Not only Ayurveda but all true 
psychology revolves around this as its central point. If we have not developed our intelligence properly, we 
misuse the body and senses. Dietary and lifestyle indiscre- 
tions follow, which weaken our vitality and hasten the 
aging process. Emotional disturbances and mental afflic- 
tions increase. On the other hand, if we use our intelli- 
gence properly, we respect our bodies and the world 
around us and use things wisely and appropriately. We 
develop a way of life that allows us to live better and 
longer, not merely for our own sake but for the good of 
others. We strive to control our thoughts and emotions. Hence we must strive to develop our intelligence, or like a 
dim light it will lead us into error. 20 
The Sanskrit term for intelligence is Buddhi, deriving 
from the root "bud," which means "to perceive" or "to 
become awake. " Buddhi is the aspect of consciousness that 
is filled with light and reveals the truth. When ones Bud- 
dhi becomes fully developed, one becomes a Buddha or 
enlightened one. 21 The main action of intelligence is to Ayurveda and the Mind 
discern the true and real from the false and unreal. It 
enables us to discriminate the nature of things from mere 
appearances or speculations. Through it we develop our 
core perceptions of self and world: who we are, why we 
exist, and what the world is. Intelligence: Abstract and Concrete 
Intelligence is the objective part of the mind capable of 
detached observation. Its concrete side allows us to grasp 
external objects, while its abstract side enables us to com- 
prehend ideas. Its concrete side tells us the particular 
object that we see is a man, a horse, a house, or whatever 
it may be. Through its abstract side, we recognize the 
qualities and values an object may represent, its truth or 
worth. The concrete side of intelligence produces science, 
along with all forms of sensory-based knowledge and all 
systems of measurement. Its abstract side creates philoso- 
phy, through which we can perceive universals and know 
the ideal form of things. Through its abstract side, intelli- 
gence can conceive of the Divine or infinite and becomes 
the basis of spirituality. Intelligence and Intellect 
Intelligence has a dual capacity, according to whether 
we direct it outwardly or inwardly. The nature of its ori- 
entation is the key to evolution in humanity. Intelligence 
functioning outwardly through the senses becomes "intel- 
lect," the concrete or informational side of intelligence. Functioning inwardly through our deeper consciousness, it 
becomes what could be better called "true intelligence. " The distinction between intellect and true intelligence is 
crucial for understanding the condition of the world today Intelligence: The Power of Perception 
and essential for establishing any real depth psychology. Intellect refers to an intelligence that uses reason, based 
upon the senses, to determine truth. It extends the range 
of the senses through various instruments, like telescopes 
and microscopes, and increases its calculating capacity 
through various machines, like computers. It invents dif- 
ferent systems of ideas, temporal and spatial measure- 
ments, to understand the world. Intellect constructs the idea of an external world as real- 
ity, noting the names and forms of things in the world and 
placing them into various categories and hierarchies. The 
notion of an outer world of enjoyment as our place of ful- 
fillment derives from it. From it comes a materialistic view 
of life and a mechanistic view of the universe. Intellect 
directs us to outer goals in life: enjoyment, wealth, power 
or mundane knowledge. It creates a bodily idea of exis- 
tence, in which we become trapped in time and space, sor- 
row and death. Intellect emphasizes outer distinctions, 
roles, and identities. Through it we get caught in surface 
information, status and possessions. Intellect functions 
under the control of ego and emotion rather than guiding 
them. It can inhibit our spiritual evolution, making us 
prefer solid worldly realities over inner experiences. True intelligence is a power of inner or direct percep- 
tion quite different from the secondhand or mediated 
knowledge of the intellect. It reveals to us the nature of 
things, transcending their sensory appearances, the con- 
tent behind the often misleading package. True intelli- 
gence takes the eternal to be the real, and perceives tran- 
sient names and forms as unreal. Through it we go beyond 
all beliefs, preconceptions, and concepts and leam to see 
things as they are. True intelligence is keenly aware of the impennanence Ayurveda and the Mind 
of all external reality and does not attach us to any fixed 
names and forms. Through it we learn to perceive the con- 
sciousness behind the shifting movements of matter and 
energy in the external world. We free ourselves from outer 
belief structures, authorities and institutions, transcending 
time and space into the reality of our True Nature. The intellect possesses only an indirect knowledge or 
mediated knowledge of names, numbers and appearances. For this reason, the intellect cannot solve our human prob- 
lems or bring peace to the psyche. It is not enough to 
know what our problems are conceptually. We must 
understand their origin in our own hearts and souls. With- 
out an awakening of true intelligence, our society must 
remain emotionally unstable and spiritually naive. West- 
em psychology, with some exceptions, shares the limita- 
tions of an intellectual view of life that the West has gen- 
erally glorified in its philosophy and science. Ayurveda, 
based on Yogic philosophy, regards the intellect as a lower 
or inferior intelligence. It helps us cultivate our deeper 
intelligence, which takes us beyond the senses to the tmth 
within our hearts. Conscience 
Each of us possesses an inherent ethical sense, which we 
call "conscience" — a feeling that certain things are right 
and others are wrong. Our conscience causes us not to wish 
harm to any creature and to feel the pain of others as our 
own. Conscience is a major part of intelligence, which 
establishes how we value and treat other people. The more 
intelligent we are, the stronger a conscience we have and 
the less we seek to interfere with others or impose our will 
upon them. Directly outwardly, intelligence creates morality, which Intelligence: The Power of Perception 
may be little more than the arbitrary customs of a partic- 
ular society. Directed inwardly, intelligence creates univer- 
sal ethics like non-violence, which transcend all cultural 
prejudices. Through our inner intelligence, we act ethical- 
ly and humanely, not for material or social gain, or even for 
heavenly reward, but for the good of all. Organized religion, with its dogmas and institutions, is 
another product of the outward-oriented intelligence. It 
results in the clash of beliefs and their exclusive claims. It 
ties us to a particular church, book or savior as truth. On 
the other hand, directed inwardly, true intelligence creates 
spirituality or the quest for eternal truth beyond name and 
form. It leads to the truth of our own inner Being, our 
higher Self in which the insistence upon a belief, savior or 
institution appears naive. Intelligence and Awareness 
True intelligence is the aspect of consciousness that is 
awake, cognizant, and developed, while consciousness 
(Chitta) itself is the mental field as a whole, particularly its 
undeveloped core. Consciousness, as it evolves, turns into 
intelligence that articulates and clarifies it. Consciousness, 
when directed toward a particular principle, value, or 
higher good, becomes intelligence. In its highest function, 
intelligence becomes spiritual discrimination, through 
which we discern the inner reality from outer forms, which 
releases our consciousness from its negative conditioning. Consciousness contains everything in the mental field 
in a potential or seed form. Intelligence allows us to 
become aware of the contents of consciousness, which oth- 
erwise lie hidden and unperceived. I he cultivation of 
awareness, which is meditation, is necessary to develop 
true intelligence. However, the mind's intelligence (Bud- Ayurveda and the Mind 
dhi) is always an awareness of something and remains con- 
ditioned by its object. We must eventually step beyond it 
to discover our true Self (Atman) beyond the mind. The 
Self is the origin of intelligence. The reflection of its 
unconditioned intelligence endows the mental field with a 
conditioned intelligence. Our conditioned intelligence is 
an instrument for the unconditioned intelligence of the 
Self. From conditioned consciousness and intelligence 
(Chitta and Buddhi), we must move to unconditioned con- 
scious and intelligence (Chit and Jnana). Cosmic Intelligence 
Intelligence has a cosmic as well as individual reality. 2' 
Cosmic Intelligence is the evolved or sattvic portion of 
Cosmic Consciousness. It is the mind of God at the sum- 
mit of creation, through which God functions as the Cre- 
ator-Preserver-Destroyer of the universe. 24 Cosmic Intelli- 
gence is the field of God's action, the manifestation of His 
laws. It is the Divine Word, the Logos, through which the 
universe is created. From it comes the first or ideal cre- 
ation, of which this material world is an imperfect reflec- 
tion. Cosmic Intelligence is responsible for the structure and 
order of the cosmos, while Cosmic Consciousness governs 
the world process and being. A portion of Cosmic Intelli- 
gence descends into matter and becomes the Divine flame 
that constructs the worlds. 2' Our individual intelligence is 
our particular portion of Cosmic Intelligence or the Divine 
Word. This Divine flame is ever awake at the deepest level 
of our consciousness as our inner guide. 26 It directs our evo- 
lutionary process from matter to spirit, from the uncon- 
scious to the superconscious, from ignorance to enlighten- 
ment. Cosmic Intelligence is the inner guru who works to 
awaken our internal wisdom. Intelligence: The Power of Perception 
Cosmic Intelligence contains all cosmic laws (Dhar- 
mas), from those that govern the physical world to the eth- 
ical principles that govern our karma. It is the field of nat- 
ural law, in which all the laws of life are held. Our 
individual intelligence naturally strives to learn the laws of 
Cosmic Intelligence, through which the entire universe 
can be comprehended. Cosmic Intelligence establishes 
what is dhannic, or in harmony with cosmic law, as 
opposed to what is adhannic, or contrary to it. Individual 
intelligence grows through aligning itself with Cosmic 
Intelligence that is its source. This happens not by mere 
study of books, but by studying nature and, above all, by 
observing oneself. Composition 
True intelligence develops from sattvic or finer matters 
of consciousness (Chitta). However, directed outwardly, 
intelligence becomes contaminated with rajas, or emotion- 
al impurities, which cloud its perception,27 and by tamas, 
which causes wrong judgment. The seat of true intelligence, like that of consciousness, 
resides in the heart. However, the seat of intellect, or outer 
intelligence, is the brain, which is connected with the 
senses. Intelligence mediates between the outer mind that 
works through the brain and the inner mind located in the 
heart. 28 To merge intelligence into the heart is the way to 
transcend the outer world and return to the inner Self. This is the basis of all true meditation. The field of intelligence makes up the sheath of intelli- 
gence or wisdom, Vijnanamaya Kosha. This sheath medi- 
ates between the causal (karmic) body and the astral or 
subtle body of impressions. Without the proper develop- 
ment of the intelligence sheath, the potentials of the deep- Ayurveda and the Mind 
er bliss sheath (Anandamaya Kosha) cannot develop. It 
serves as the door that links the outer world of the mind- 
body complex with the senses and the inner world of con- 
sciousness, which transcends the senses. Intelligence is 
knowledge predominant29 and allows us to understand 
things. Intelligence adds the power of fire to the basic ether 
and air elements of consciousness (Chitta). Like fire, it is 
penetrating, luminous and transformative in action. Intel- 
ligence corresponds to Pitta, or fire, among the biological 
humors. Pitta people are usually rational, discriminating, 
good speakers, and usually have more perceptive minds 
than others, for good or ill. Similarly, intelligence relates 
to Tejas, the vital fire essence which provides courage, fear- 
lessness and determination. Without Tejas, we lack the 
independence and clarity necessary to develop our intelli- 
gence properly. Energy/Awakened Prana 
By its sattvic nature, intelligence transcends outward 
vital and sensory activity and works as the conscious guide 
of all the Pranas. It creates sattvic Prana or conscious use 
of our life-energy. Intelligence has the power to control the 
mind, senses and vital force, according to its experiential 
knowledge. For example, once we have really learned that 
walking across the street without looking puts us in dan- 
ger of being run over, we will not fail to look when we 
cross the street, even if we are in a hurry. The problem is 
that if our intelligence is not developed properly, it is 
dominated by the mind, senses and vital force and we do 
things on impulse that later we must regret. This inabili- 
ty of intelligence to control our impulses is one of the main 
causes of disease. 30 Intelligence: The Power of Perception 101 
True intelligence relates to what we have learned not 
merely theoretically but in our own life-experience and 
behavior. It is the wisdom of life. On the other hand, what 
we know merely conceptually has no real vitality. It 
reflects life on the outside, imitating the ideas and opin- 
ions of others, and cannot change us fundamentally. The 
energy of intelligence is the power that we place in knowl- 
edge — the Prana we direct toward discovering the truth. The Prana of intelligence is ever awake and attuned to the 
eternal, developing the aspirations of our soul. In yogic practice, Prana begins to awaken. We experi- 
ence expanded energy through the breath, or feel various 
currents of energy moving through the body, awakening 
our subtle faculties. We gain more energy, enthusiasm and 
creativity. This Prana has an intelligence that can teach 
and guide us. Prana has become the teacher of many yogis 
and has taught them asana, mantra and meditation. Sur- 
rendering to that awakened Prana becomes their disci- 
pline. Yet we must be careful not to surrender to an infe- 
rior Prana, or inferior vital urge, which is what we do when 
we are pursuing outer enjoyment, but to discover the 
Prana of intelligence (Buddhi-Prana). The awakened Prana and the awakened intelligence 
(Buddhi) are related. As Buddhi awakens, so does Prana. As our Prana awakens, so does Buddhi. The awakened life 
and awakened intelligence move together. Intelligence 
purifies and clarifies our life. On the other hand, without 
vitality our intelligence remains superficial and theoreti- 
cal. The wisdom of life is this unity of Buddhi and Prana. Will — The Doer 
Intelligence is the agent or doer that decides what we 
must do. Only when we really know are we capable of Ayurveda and the Mind 
making a decision and doing something. Intelligence is 
the executive part of consciousness, the commander who is 
responsible for determining our line of action. The mind 
and body are its instruments. Intelligence establishes last- 
ing goals and provides the knowledge to achieve them; the 
mind executes its orders through the body and senses. Intelligence is will in the higher sense — the will to 
truth, the will to realize our ideals or achieve our goals/1 
It is the basis of spiritual aspiration, the desire to know 
God. Our intelligence determines what we should and 
should not do, providing the ethical standard for our 
behavior. As intelligence develops, we move away from 
lower actions and embrace those that are higher. Intelli- 
gence holds the striving of our soul toward enlightenment. True intelligence leads us to selfless service, in which 
we act for the good of all and renounce the fruits of our 
deeds. Through it we are dedicated to excellence and strive 
to do the best, whatever the consequences. Intelligence 
acts with clarity and decisiveness to achieve a higher aim 
and ceases from action once it achieves its purpose. In this 
regard it is the clear action that leads to inaction or peace. From it come proficiency and mastery in all fields of life, 
including spiritual accomplishments and occult powers. Through it we can master our destiny and transcend the 
world. At the time of death, the senses merge into the mind 
and the mind, in turn, merges into intelligence, which, as 
our inner flame, takes us to whatever subtle world our 
karma merits. According to the values and goals of the 
intelligence, the soul moves on to various after-death 
states, and then returns for another physical birth. As is 
our intelligence, so is our will, so is our karma and the evo- 
lution of our soul. Our higher intelligence alone can Intelligence: The Power of Perception 
endure consciously from life to life. Whatever power-of- 
truth intelligence we develop can never leave us. Develop- 
ing it should be the main goal of all that we do. For this 
reason, the soul and intelligence are closely related. True 
intelligence is the mind of soul, its awakened perception. Functions 
The main function of intelligence is determination of 
truth, which occurs in three ways: 1) perception; 2) reason; 
and 3) testimony. Perception 
Direct perception is the main way that we determine 
the nature of objects. It allows us to identify the enduring 
realities behind various shifting sensory impressions. The 
capacity of the sense organs to perceive comes from the 
working of intelligence. Right functioning of the senses 
depends upon their alignment with intelligence, which 
frees them from emotional distortion and brings into them 
the clarity of awareness. Intelligence allows us to differentiate what objects are 
from what we would like them to be, the Real from the 
imaginary. Through it we can perceive sensations, emo- 
tions, thoughts, and the ego itself, just as we can perceive 
objects in the external world. Functioning wrongly, how- 
ever, intelligence results in distorted or erroneous percep- 
tion. We mistake one thing for another, like confusing a 
rope in the dark for a snake. This creates all the errors, mis- 
conceptions and wrong judgments that trouble us. 104 Ayurveda and the Mind 
Reason 
Intelligence governs all reasoning methods, inductive 
and deductive. It allows us to compare our impressions and 
arrive at a greater truth, like deducing fire from the pres- 
ence of smoke. From it come the principles, ideals and sys- 
tems of measurement that shape our perceptions and guide 
our actions. In its wrong function, intelligence causes false 
reasoning or rationalization, through which we try to jus- 
tify what is false or illusory. This egoistic intelligence is 
perhaps the greatest danger for human beings, because it 
turns the instrument of truth into one of self-justification 
that shuts off any real learning process. Testimony 
Intelligence governs our ability to listen, to heed the 
advice of others. It gives the ability to learn, which comes 
from right listening. A good intelligence makes a good 
student, disciple or patient. Wrongly functioning, intelli- 
gence makes us deaf to advice or words of good counsel. True intelligence is the guru, adviser, and teacher. It is the 
speaker, the one who speaks not merely casually or gives 
his impressions, but who declares what he knows to be the 
truth. From Cosmic Intelligence comes the scripture or 
Word of Truth that sets forth the truth and how to realize 
it. All spiritual teachings come from the higher levels of 
intelligence. Sound has the ability to convey knowledge of the invis- 
ible and transcendent. On the ordinary level, it can convey 
knowledge of other times and places. On a higher level, it 
reminds us of the knowledge inherent in our soul. While 
higher realities like God or the Self are not known to the 
outer mind, their knowledge is inherent in our hearts and 
can be awakened by the right words aligned with the love Intelligence: The Power of Perception 105 
and wisdom of the speaker. In this regard, sound and 
speech are more important means of knowledge than are 
sensory perception and reason, but for this to occur our 
minds and hearts must be open to the inner truth. Intelligence relates to the organ of speech among the 
vocal organs, and the organ of hearing among the sense 
organs. These are the most rational and spiritual of the 
organs, the most free from the limitations of form, through 
which we can contact our inner intelligence. Sound itself 
is a means of direct and internal knowledge, while other 
sensory knowledge remains limited to the outer. Additional Functions 
Wakefulness 
Intelligence governs the waking state in which clear 
perception occurs. It predominates in human beings who 
represent the waking state of consciousness, and distin- 
guishes the human from the animal and vegetable king- 
doms. Intelligence is responsible for wakefulness as a 
whole. Our degree of spiritual wakefulness is the measure 
of how we have developed our intelligence. Intelligence gives directed awareness, through which 
we can concentrate fully on a particular object. Conscious- 
ness (Chitta), on the other hand, gives open or choiceless 
awareness, through which the whole can be grasped. While memory abides in consciousness, clarity of memory 
belongs to intelligence. Intelligence gives us objective 
recall of events. The ability to remember what we know, 
without which knowledge is of little value, is the ability of 
intelligence to access consciousness. Without such memo- 
ry, our intelligence cannot develop properly. When the Ayurveda and the Mind 
time comes to use our knowledge without such memory, 
we will not have access to it. For this reason cultivation of 
memory is a key to the development of intelligence. Samadhi 
Samadhi is the fourth and highest means of knowledge, 
and is the ultimate form of direct perception. It occurs 
when intelligence uses our deeper consciousness as its 
instrument of perception. This only happens when we 
transcend the intellect into true intelligence. 32 It requires 
that the senses are silent and we can look within without 
distraction. Then, by the light of our own consciousness, 
we can discover all the secrets of life. Spiritual practice consists of converting the raw mater- 
ial of consciousness into the refined energy of intelligence. Awareness in consciousness is general and rudimentary, 
while in intelligence it is fully developed and articulate. Intelligence illumines our deeper consciousness, which in 
turn gives it space and depth. Intelligence takes us from 
the unconscious to the superconscious, from sleep to 
Samadhi. Meditation is the highest function of intelli- 
gence. True intelligence creates Samadhi and immerses us 
in our deeper consciousness in an attentive way. 33 
Samadhis, which involve concentration, one-pointed- 
ness of mind and directed mental activity, belong to intel- 
ligence. Higher Samadhis, in which there is no thought or 
action, and the mind is not one-pointed but calmed, are of 
the deeper consciousness. In these, intelligence ceases to 
have any separate function and intelligence and conscious- 
ness become one. This takes us into the unconditioned in 
which all thoughts disappear. Intelligence: The Power of Perception 
Proper Development 
To develop true intelligence requires placing the intel- 
lect in the service of awareness. This occurs when we rec- 
ognize the difference between the higher and the lower 
knowledge, which is the distinction between self-knowl- 
edge and knowledge of externals. Through the lower, we 
understand the outer world and how it functions, but this 
knowledge remains bound to the realm of form and 
change. Through the higher knowledge, we know our- 
selves. Our true nature is eternal consciousness that cannot 
be determined by the names and forms of outer knowing. Our immortal Self is the knower. It cannot be an object of 
the mind but is the origin of the mind. We can only know 
it by being it. There is nothing wrong with the intellect as long as we 
keep it in its place. We all need a clear intellect to deal 
with the practical realities of everyday existence, like dri- 
ving a car. But if the outer function of intellect is not bal- 
anced by the inner function of intelligence, it leads to dis- 
tortion and can become destructive. Ayurvedic 
psychological methods bring about the proper develop- 
ment of intelligence so that we can perceive our problems 
and their causes, and change them in a lasting manner. The language and tools of Ayurveda are not merely man- 
made, but reflect Cosmic Intelligence and help us attune 
our life and behavior to it. 109 A 
8. The Outer Mind: 
The Field of the Senses 
ur lives revolve around the vast array of senso- 
Ory impressions that are ever coming to us from 
the external world. At almost every moment 
of the day we are engaged in selecting, filtering and orga 
nizing this data and seeing what it means for our welfare 
and happiness. We are seldom aware of our minds because 
we are always using them to deal with the external world 
and its demands. Like a car we are always driving, we do 
not have the time to stop and see if it is working properly, 
unless it breaks down. It is mainly in the outer, sensory 
part of the mind that we live, unless we learn to look with- 
in. Our ordinary awareness remains immersed in the sea of 
impressions that constantly streams in through the senses. Most of what we call the mind is this surface part of con- 
sciousness through which we handle impressions. This 
outer mind is called Manas in Sanskrit,54 which means the 
"instrument of thinking. " Manas is the most complex 
aspect of consciousness, consisting of the senses, emotions, 
and outer thinking capacity. Such diversity is necessary for 
dealing with the manifold influences of the external world. We will refer to Manas as the "outer" or "sense mind," 
or as simply "mind" itself, as opposed to "intelligence" 
(Buddhi) and "inner mind" or "consciousness" (Chitta). However, we should not forget their Sanskrit meanings. 110 Ayurveda and the Mind 
Including emotion, mind (Manas) is not simply mental or 
conceptual. The Five Senses and Motor Organs 
We possess five senses and five motor organs through 
which we take in the energies of the five elements and act 
upon them in the outer world. Sense and Motor Organs 
Element Humor Sense 
Quality Sense 
Organ Motor 
Organ 
Ether Vata Sound Ears Vocal Organ 
Air Vata Touch Skin Hands 
Fire Pitta Sight Eyes Feet 
Water Kapha Taste Tongue Reproductive 
Organs 
Earth Kapha Smell Nose Organs of 
Elimination 
The mind coordinates the five senses and their data. It 
functions as the screen on which sensory data is gathered 
and scrutinized. Through the mind, for example, what the 
eye sees is correlated with what the ear hears. Otherwise, 
the data coming in from the different senses would remain 
separate and disorganized. The mind itself is the sixth sense organ because 
through it we take in ideas and emotions — mental 
impressions. When we read a book, for example, the mind 
is also functioning as a sense organ, taking in emotional 
and mental information. All our sensory inputs involve The Outer Mind: The Field of the Senses 
some mental and emotional component. Similarly, the 
mind is the sixth motor organ and rules over the other five. As an organ of action, it is our main means of expression 
in the outer world. Only what we have first formulated as 
a mental intention can we express through our motor 
organs. For example, we must first think of what to say 
before we actually speak. As an organ of action, the mind 
serves to express ideas and emotions — mental conditions. As a sense and a motor organ, the mind can coordinate 
the two types of organs, connecting sensory data with 
motor actions. For example, if we see food on the table, the 
mind connects that sensory data with the hands to allow us 
to pick up the food and eat it. The mind is the central cir- 
cuit board for both sensory and motor organs. It is like our 
mental computer, while the senses are its software. Though the mind relates to both sense and motor 
organs, it connects more with the motor organs because its 
main concern is action in the outer world. The mind is 
ever driving us to do things. It is ever thinking, planning, 
reacting emotionally or otherwise seeking to engage us 
externally. Through it we are conscious of ourselves as 
beings in the world. The Pranas 
Both motor and sense organs are closely aligned to 
Prana and its functions. The motor organs exist to fulfill 
various vital urges, from eating to self-expression. The 
sense organs exist to provide knowledge and experience of 
the external world. The mind manages the Pranas, operat- 
ing through the sense and motor organs. The mind is 
influenced by the Pranas and can easily be disturbed by 
them. Whatever affects our vital nature, like hunger, fear 
or insult, quickly affects the mind. 112 Ayurveda and the Mind 
The senses possess their own instincts and energies that 
can dorpinate the mind. The eye has the urge to see, the 
tongue the urge to taste, the hands the urge to grasp, and 
so on. These urges influence the mind to pursue their aims. The eyes can tell the mind what to see, for example, as 
when the image of a beautiful woman draws the mind of a 
man outward automatically. This happens to all of us with 
one sense organ or another. We are always struggling to 
control our senses, which otherwise would fragment our 
awareness. Animals are dominated by their sensory impulses. For 
example, a dog barks automatically when another dog 
comes into its sensory field. The sense mind predominates 
in children, who have not yet learned to master their sen- 
sory capacities. The outer mind is conditioned through the 
sense organs and Pranas. In itself it is largely a reaction 
mechanism, not a self-aware consciousness which only 
comes through intelligence. Thought and Emotion: The Two Sides of the Mind 
The outer mind does not merely coordinate sensory 
data, but interprets it. Sensory data, being potentially end- 
less, must be filtered and selected according to what is rel- 
evant for the mind. We determine this by where we place 
our attention. For example, if we are driving a car, we must 
give our attention to the road and not let it wander or we 
might get into an accident. Interpretation of sensory data is twofold — both objec- 
tive and subjective. Objectively we organize sensory data, 
gathering in the proper impressions to determine their 
meaning. To identify an object, like a house, for example, 
we must take in enough objective impressions to ascertain 
its nature. This creates the factual part of the mind. The The Outer Mind: The Field of the Senses 113 
outer mind governs factual information and data of all 
types, much like a computer. This it transfers on to the 
Buddhi for judgment. Subjectively, we must relate sensory data to our own 
personal condition. For example, when we are crossing a 
street and see that a car may hit us, we react quickly to 
protect ourselves, getting scared and moving aside. This 
creates the emotional part of the mind. Emotion allows us 
to respond to sensory data in an immediate and personal 
manner. Emotion is our personal reaction to sensory data, 
giving us fear of what causes pain and desire for what 
brings pleasure. The outer mind includes thought of an informational 
nature and emotion based on sensation and functions 
between the two. We need some degree of objectivity to 
organize sensory data, but some degree of subjectivity to 
relate it to ourselves. Of the mind's two functions, emo- 
tion, which is subjective, has the greatest capacity for caus- 
ing pain. Emotion can distort the informational capacity of 
the mind and create misperception. The emotional side of 
the mind connects more with the Pranas and the motor 
organs, which serve mainly to fulfill various Pranic activi- 
ties. The mental side connects more with the sensory 
organs and intelligence. Emotion 
Emotions are characterized by a sensory component — 
the sights, sounds or other sensations that convey them. Sensation gives rise to emotion. If we contact something 
pleasurable, it makes us happy. If we contact something 
painful, we feel sad. This emotional vulnerability is built 
into the mind. Temporary emotional reactions come through the outer 114 Ayurveda and the Mind 
mind. Enduring emotional states, however, belong to our 
deeper consciousness (Chitta). Repeated emotions move 
from reactions of the outer mind into conditions of the 
inner consciousness. For example, when we first meet an 
attractive partner, our emotion is aroused. After we've 
been in a long-term relationship, the person becomes part 
of our deeper consciousness, and we take on aspects of his 
or her personality. Specific emotions, tied to particular objects, belong to 
the outer mind, but the essence of emotion belongs to our 
deeper consciousness. There the moods or flavors (rasas) of 
emotions dwell — like love, anger, fear, and joy— beyond 
any association with particular sensations. 35 For this rea- 
son, both those who hold that emotions are more superfi- 
cial than thought and those who hold they are deeper are 
both correct. It depends upon the type of emotion. I pre- 
fer to call these deeper emotions of our core consciousness 
"feelings" and use the term emotion or emotional reactions 
for the emotions of the outer mind. Outer Mind and Intelligence 
The outer mind allows us to register information. Intel- 
ligence allows us to process information. The mind 
(Manas) is the instrument of thinking in which we enter- 
tain doubts, while intelligence (Buddhi) is the instrument 
of perception through which we resolve doubts and make 
decisions. The outer mind includes all forms of speculation 
and imagination. As long as we are on the outer level of 
the mind, we must remain in doubt and susceptible to 
emotional reactions. People who are good at gathering 
information but poor at making decisions suffer from too 
much activity of the mind. The mind working apart from 
intelligence causes us to think aimlessly, without purpose, The Outer Mind: The Field of the Senses 115 
as in daydreaming, idle speculation or idle calculation. It 
causes us to go over ideas, generally useless, without com- 
ing to any conclusion, which requires the action of intelli- 
gence. The outer mind itself has no values, principles or goals, 
which derive from intelligence. Its concern is expansion 
and exploration of the external world, seeking pleasure and 
avoiding pain. Its purpose is to afford us experience in the 
realm of the senses, not to establish lasting values. As long 
as we operate on its level, we are purely sensate creatures. We are victims of the emotions aroused by our senses — 
the attraction to pleasurable sensations and the aversion to 
painful ones. Our modem information-sensation culture is dominat- 
ed by the outer mind and lacking in intelligence. We are 
more concerned with gathering information through the 
mind than with digesting it, which requires intelligence. We have developed many ways to expand the field of sen- 
sory data, but not the wisdom to use it properly. Though the sense organs function through the mind, 
which coordinates their activity, sensory perception, like 
all forms of perception, occurs through intelligence (Bud- 
dhi). The mind holds the images of objects but intelli- 
gence definitively ascertains what they are. Only when 
intelligence guides the senses can we use them objectively. For this reason, the sense organs are sometimes included in 
the sphere of intelligence. Intelligence is the inner or subjective part of the mind 
through which we make choices and decisions. The outer 
mind is the screen on which we perceive the external world 
and execute these choices and decisions. Intelligence there- 
fore draws us within, while the mind draws us externally. The purpose of the outer mind is enjoyment (bhoga), 116 Ayurveda and the Mind 
which is externally directed. Spiritual development (yoga), 
whose movement is within, arises only through the power 
of intelligence. While the mind leads us to worldly 
involvement, intelligence leads us to spiritual develop- 
ment. However, in the evolved state, the mind allows us to 
respond creatively to external influences. It becomes the 
basis of right action, without which we could not organize 
our outer lives according to any higher principles. Mind, Intelligence and Consciousness 
Consciousness (Chitta) feels internally and has its own 
sense of knowing. The mind (Manas) senses things out- 
wardly, requiring an external impression for it to function. Intelligence (Buddhi) perceives and recognizes both 
inwardly and outwardly. For example, through the mind 
one may sense a person is unhappy, an impression that 
comes through putting together the information of the 
senses. Through intelligence, one will perceive it as an 
objective fact, by reasoning based upon what one sees. Through one's deeper consciousness, one will actually feel 
the unhappiness of the other person. The outer mind, relying upon the senses, gives a sense 
of something, which usually remains tinged with doubt. Intelligence perceives an object, depending upon some 
rational process, in which there is no longer any doubt. Consciousness feels the object as one's own. Intelligence (Buddhi) and consciousness (Chitta) only 
function in our ordinary awareness through the outer mind 
and senses (Manas), in which we are usually engaged. Such 
intelligence or intellect only serves to discriminate the 
names and forms recognized by the outer mind. Such con- 
sciousness only serves to heighten the sensations received 
through the outer mind. The Outer Mind: The Field of the Senses 
Cosmic Mind 
Collective and cosmic counterparts of the mind exist as 
well. Its collective side is the sensory activity of other crea- 
tures on Earth. The sensory influences of creatures create 
the psychic atmosphere in which we function. Sensory 
impressions leave a residue or afterglow. The Earth's 
atmosphere is filled with the residual sensory impressions 
of creatures. The mass media is filling the psychic atmos- 
phere with unwholesome impressions in the form of radio 
waves, making it negative and destructive. The cosmic side of the mind is the sensory activity of 
creatures in all worlds. It is dominated by visions of the 
great Gods and Goddesses who, through the Cosmic 
Mind, fashion the heavens of subtle impressions. Medita- 
tion and ritual using form, color and sound help create a 
positive psychic atmosphere and connect us to the Cosmic 
Mind. Composition 
The outer mind develops primarily from Rajas, the 
active energy of consciousness (Chitta). '6 It is built up from 
the absorbed sensory potentials of sound, touch, sight, 
taste and smell, along with the emotions and ideas associ- 
ated with them. As consciousness consists of the gunas, so 
mind consists of impressions (Tanmatras). The main site of 
the mind is the head or brain, where the senses predomi- 
nate, particularly the soft palate which is the central point 
of all the senses. Its emotional aspect functions through 
the heart, not the spiritual heart but the physical and vital 
heart. Manas constitutes the sheath of mind or Manomaya 
Kosha. This makes up the subtle or astral body which is 
the field of our impressions. The subtle body functions in 118 Ayurveda and the Mind 
dream and after-death states. The mind is action predom- 
inant'7 and causes us to act in the outer world to establish 
our identity as a bodily creature. Through it we take form 
and have a function relative to other creatures. The outer mind adds an additional aspect of water to 
the basic air and ether elements of consciousness, and, like 
water, has an emotional nature. As such it has qualities in 
common with Kapha, the biological water humor. Kapha 
people usually have strong emotional natures as well as 
sturdy physical bodies, and are well grounded in the realm 
of the senses. '8 Similarly, the outer mind relates to Ojas, 
the vital essence of water. Ojas is required for developing 
and controlling the mind. Touch and Grasping 
Though governing all sense and motor organs, the 
mind most corresponds to touch as a sense organ and 
grasping (the hands) as a motor organ. Touch is the root of 
the lower four sense organs of touch, sight, taste and smell. It makes sensory impressions intimate and allows us to feel 
them personally as pleasure and pain. Grasping — forming and making, the movement of 
the hands — is the main action of the mind, which builds 
up our idea of the world. As long as the mind is building 
up its world of enjoyment, we must remain trapped in the 
cycle of rebirth, ever seeking external happiness. Stopping 
this formative action of the mind is the key to going 
beyond birth and death. Energy 
The mind is generally personal and is the vehicle for the 
ego, but does connect with our genetic background and 
species. Through the senses, it connects to our vital nature, The Outer Mind: The Field of the Senses 
our Pranas, which aligns us with the vital natures of other 
creatures. As dominated by Rajas, it is easily influenced by 
the Pranas of ourselves or others, which are similarly the 
outcome of Rajas or active energy. The sense mind (Manas) relates to instinct, but governs 
a more superficial level of instinctual responses than our 
deeper consciousness (Chitta). The sense mind relates more 
to the subconscious and our deeper consciousness to the 
unconscious. Our deeper consciousness governs primal 
amorphous instincts like sex or the will to live. The mind 
governs the specific urges of the sense and motor organs, 
like the desire to speak or walk. Functions 
The outer mind functions to plan, organize and consid- 
er, and has the capacity to fashion, make, or imagine. The 
two main functions of the outer mind, through which it 
rules over sensation, emotion and thought, are: 1) inten- 
tion, and 2) imagination'4 
Intention 
The mind always has a plan, intention or motivation. It 
is always constructing something and drawing us into 
some type of involvement, which tends to be external in 
orientation. We are always involved in some planned activ- 
ity, mainly centered around enjoyment for the self or ego 
through the body and senses. The mind's normal function 
is to build up our ego world, the realm of achievement and 
acquisition, for the separate self. Unless we question and 
control the mind, it will continue to create more involve- 
ment and attachments that bring us sorrow. From the 
mind derive ulterior motives that spoil our actions and 
remove us from spontaneity. It makes us calculating and 120 Ayurveda and the Mind 
self-seeking in all that we do. The result is we can receive 
no real joy in what we do, which can only come unexpect- 
edly and unsought. To find truth we must go beyond the 
mind's plans and outer projects. The mind governs higher intentions as well, including 
the will to do what is right. Having good intentions and 
carrying them out is right mental activity. Such good 
intentions are helping others, surrender to God, and 
knowing ourselves. The creation of good intentions and 
good attitudes helps develop the mind properly. These 
require that we align the mind with our deeper intelli- 
gence. When the mind is aligned with our deeper intelli- 
gence, it becomes the will to truth and gives the power of 
renunciation, through which we go beyond self-centered 
attachments to oneness with all. Imagination 
Imagination is the projection of a possibility, which 
creates the future. Imagination is part of will, the projec- 
tion of an intention. We must imagine something as a pos- 
sibility before we can do it. If we are going to move our 
hands, for example, we must first imagine doing it. Imag- 
ination allows us to project future action, like planning 
out a trip before taking it. Sensory perception is remem- 
bered through imagination. Whatever we have experi- 
enced through the senses, the mind can imagine. This 
ability to reimagine things is the basis for developing 
knowledge of the world. In its wrong action, imagination creates wishful think- 
ing that causes illusions. We imagine something to be true 
when it does not correspond to anything real. We confuse 
being able to imagine something with actually doing it. This creates many psychological problems. We may imag- The Outer Mind: The Field of the Senses 121 
ine many things about ourselves — that we are wise, right 
or holy — which may have no real basis in our behavior. We confuse our emotional reactions, our personal likes and 
dislikes, with what things actually are. The mind governs the dream state, in which our imag- 
ination comes freely into play. Mind as the dream state 
relates to the animal kingdom, which lives in a state of 
dream or impressions prior to the development of con- 
scious reason. Additional Functions 
Art and Vision 
The outer mind, ruling over expression, governs artis- 
tic and creative work. A well-developed sense-mind is nec- 
essary for the facility of the motor organs, like the skill of 
the hands is responsible for the plastic arts. It gives refine- 
ment of impressions, particularly when coordinated with 
intelligence and consciousness. From it comes the creative 
vision that allows us to create objects of pure form and aes- 
thetic beauty (Sattvic impressions). For the higher creative function of the mind to develop 
our enjoyment of subtle sensations, its lower function, 
which is enjoyment of gross sensations, must be controlled 
and redirected. The higher function of the mind reveals 
the subtle senses and psychic abilities that go with them. This includes extrasensory perception (E. S. P. ), like seeing 
or hearing at a distance, and action at a distance (subtle use 
of the motor organs). Section summary: 

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*. This passage discusses several topics regarding ayuredicine’s views on cognition,
         • **Functions**: Three Primary Ways**. •. #### Related Questions & Answers :

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### Main Text


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As requested. Would you kindly review the accuracy/concision. If needed, please clarify changes. Thank You. Final Version Final Answer : Summaries below. https://www. ncbi. nlm. nih. gov/books/NBK222396/table/Tibbettti-J_000016/. pdf [34] https // www. google. com/search. q=principle+of+yog. =====





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The ultimate goal of life is not to explore the contents of consciousness but to dissolve them to realize the Self or Pure Consciousness.
What is the ultimate goal of life, according to the text?
The heart is the central core of deep feeling and profound knowing, and it is the seat of our deeper consciousness. It is the basis of our relationships and is influenced by our connections with others.
What is the role of the heart in the context of Ayurveda?
The primary function of the intellect is to determine truth and guide our actions, and it is responsible for decision-making and problem-solving.
What is the primary function of the intellect (Buddhi)?
The intellect is an instrument of thinking and processing information, while true intelligence is a direct and internal perception that transcends the senses and ego.
What is the difference between the intellect and true intelligence?
The mind coordinates the five senses and motor organs, and it serves as a screen for the senses, allowing us to perceive and react to the external world.
What is the relationship between the mind and the senses?