user17056: As a computer scientist interested in the origin of the universe and the mind, I finally have found some ancient stuff of the type of substance and depth I am looking for, the Abhidhamma. The first part of the Vibhanga (one of the sections of the Abhidhamma) talks about "aggregates" or "heaps" or "groups", Skandha. This to me seems like it is near the foundation of what a computational model of consciousness would need to consider, as consciousness is one of the types of heaps or skandha.
My question at this point in learning about this is, how exactly is consciousness structured in this model? Where does consciousness exist exactly. As a human being, I feel my body, but my conscious awareness feels like it is in the center of my brain, literally at a pin point. I can understand and model how a consciousness can use sensory organs to perceive information, but I don't understand how the consciousness itself can form. If everything is information in the end, or bundles of flowing information like these heaps/skandha, how does it aggregate and flow in a bundle in such a way to generate consciousness which you can feel?
I can even go so far as to imagine something like a biological cell with its complicated machinery going so far as to gain control over its environment, so that as a machine it is so complex and highly functional that it acts like a conscious being. This isn't too hard to imagine. But what is hard to imagine is how the consciousness is stored, or where it is! How can I perceive and feel the perception is in the center of my brain? What does skandha and the Abhidhamma have to say about this, it's structure?

user8157: 
As a computer scientist interested in the origin of the universe and
the mind, I finally have found some ancient stuff of the type of
substance and depth I am looking for, the Abhidhamma. The first part
of the Vibhanga (one of the sections of the Abhidhamma) talks about
"aggregates" or "heaps" or "groups", Skandha. This to me seems like it
is near the foundation of what a computational model of consciousness
would need to consider, as consciousness is one of the types of heaps
or skandha.

The five aggregates are found in the Pali suttas. Regardless, Buddhism says nothing about your idea about the "origin" of consciousness. In the Pali suttas, the "origin" ("samudaya") of consciousness merely refers to when consciousness is the object of craving leading to the origin of suffering. The suttas say:

And what is the origin of form, feeling, perception, choices, and
consciousness?
Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya
samudayo, ko saṅkhārānaṃ samudayo, ko viññāṇassa  samudayo?
It’s when a mendicant approves, welcomes, and keeps clinging.
Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
SN 22.5



My question at this point in learning about this is, how exactly is
consciousness structured in this model?

The above question is unrelated to Buddhism, which concerns itself with how consciousness partakes in the origination of suffering.

Where does consciousness exist exactly.

Again, the above question is unrelated to Buddhism.

As a human being, I feel my body

No. Consciousness feels the body rather than the ego.

but my conscious awareness feels like it is in the center of my brain.

Really?

I can understand and model how a consciousness can use sensory organs
to perceive information

Yes, Buddhism says this.

but I don't understand how the consciousness itself can form.

Again, the above question is unrelated to Buddhism.

If everything is information in the end, or bundles of flowing
information like these heaps/skandha how does it aggregate and flow
in a bundle in such a way to generate consciousness which you can
feel?

Again, the above question is unrelated to Buddhism.

I can even go so far as to imagine something like a biological cell
with its complicated machinery going so far as to gain control over
its environment, so that as a machine it is so complex and highly
functional that it acts like a conscious being. This isn't too hard to
imagine. But what is hard to imagine is how the consciousness is
stored, or where it is! How can I perceive and feel the perception is
in the center of my brain?

Again, the above question is unrelated to Buddhism.

What does skandha and the Abhidhamma have to say about this, it's structure?

Probably nothing.

user20269: “... how exactly is consciousness structured in this model?”
Consciousness has no form or “structure.” It is like “ether.”
“Where does consciousness exist exactly?”
Nowhere, yet everywhere. Whether in a physical shell, or as part of the nameless void, consciousness has no barrier or confine to its existence.
“...but I don't understand how the consciousness itself can form.”
Consciousness does not form. It merely exists. You confuse consciousness with the arisal of a physical or mental aggregate of consciousness and desire.
Perhaps this will help explains it a bit better:
https://www.lionsroar.com/the-four-layers-of-consciousness/

user471: The five aggregates are form, feeling (or sensation), perception, consciousness and mental formations.
These are part of name-and-form, the mentality-materiality or mind-and-body model.
Form is body. The rest are part of "name" or mind, with feeling and mental formations connecting the mind to the body.
Feeling or sensation senses from the six sense media of eyes, ears, nose, tongue, body and mind, e.g. images, sounds, smells, thoughts.
Perception matches it to previously recognized objects (e.g. images, sounds, thoughts). Memory is part of this function.
Consciousness is the mental function that focuses on and experiences the mental objects and based on this, the mind leads to the next mental processes forming thoughts, words and actions (i.e. mental formations). There are six types of consciousness related to the six sense media.
Please read the following quote and also the whole page, to get a deeper view into the concepts.
From The Abhidhamma in Practice by N.K.G. Mendis:

The Ultimate Realities
The Abhidhamma deals with realities existing in an ultimate sense,
called in Pali paramattha dhammaa. There are four such realities:

Citta, mind or consciousness, defined as that which knows or experiences an object. > Citta occurs as distinct momentary states of
consciousness.
Cetasikas, the mental factors that arise and occur along with the cittas.
Ruupa, physical phenomena, or material form.
Nibbaana.

Citta, the cetasikas, and ruupa are conditioned realities. They arise
because of conditions and disappear when their conditions cease to
sustain them. Therefore they are impermanent. Nibbaana is an
unconditioned reality. It does not arise and therefore does not fall
away. These four realities can be experienced regardless of what name
we give them. Any other thing — be it within ourselves or without,
past, present, or future, coarse or subtle, low or lofty, far or near
— is a concept and not an ultimate reality.
Citta, cetasikas, and nibbaana are also called naama. The two
conditioned naamas, citta and cetasikas, together with ruupa make up
naama-ruupa, the psycho-physical organism. Each of us, in the ultimate
sense, is a naama-ruupa, a compound of mental and material phenomena,
and nothing more. Apart from these three realities that go to form the
naama-ruupa compound there is no ego, self, or soul. The naama part of
the compound is what experiences an object. The ruupa part does not
experience anything. When the body is injured it is not the body,
which is ruupa, that feels the pain, but naama, the mental side. When
we are hungry it is not the stomach that feels the hunger but again
the naama. However, naama cannot eat the food to ease the hunger. The
naama, the mind and its factors, makes the ruupa, the body, ingest the
food. Thus neither the naama nor the ruupa has any efficient power of
its own. One is dependent on the other; one supports the other. Both
naama and ruupa arise because of conditions and perish immediately,
and this is happening every moment of our lives. By studying and
experiencing these realities we will get insight into: (1) what we
truly are; (2) what we find around us; (3) how and why we react to
what is within and around us; and (4) what we should aspire to reach
as a spiritual goal.
The Cittas
Awareness is the process of cittas experiencing objects. For a citta
to arise it must have an object (aaramma.na). The object may be a
color, sound, smell, taste, something tangible, or a mental object.
These are the six external objects. Strictly speaking a mental object
can be an internal phenomenon, such as a feeling, a thought, or an
idea, but as forming the objective sphere of experience they are all
classed as external. Corresponding to these external objects there are
six internal sense faculties, called "doors" since they are the
portals through which the objects enter the field of cognition. These
are the eye, ear, nose, tongue, body and mind. Each of the five
physical sense faculties can receive only its appropriate object; the
mind door, however, can receive both its own proper mental objects as
well as the objects of the five physical senses. When a door receives
its object, there arises a corresponding state of consciousness, such
as eye-consciousness, ear-consciousness, etc. The union of the object,
the door or sense faculty, and the consciousness is called "contact"
(phassa). There can be no awareness without contact. For contact to
occur all three components must be present — object, door, and
consciousness. If one is missing there will be no contact. The process
of the arising of consciousness and the subsequent train of events is
analyzed in detail in the Abhidhamma. A study of this analysis will
show that only "bare phenomena" are taking place and that there is no
"self" involved in this process. This is the no-self characteristic of
existence.


user19480: As a computer scientist you are bringing some baggage with you that will continue to get in the way of what you want to find in the Dharma. I am speaking from the perspective of a computer scientist that spent thirty years looking into the same questions you are asking, ultimately finding the answers  in contemplative practice.
While consciousness is categorized in the Dharma in ways that may have led you to believe that consciousness is some thing that exists separate and apart from its cognitive contents, reaching out to contact that content, the actual structure, which you can discover first-hand through meditative practices (today’s mindfulness meditation being the first baby-step on the path) is the inverse of what you believe it to be.
For me, the ultimate roadblock on the path you are following was explaining human creativity (rather than explaining it away), because, upon analysis, the proposed solutions to explaining it always assumed the result, and thus were never more than magical thinking. An example is the foundational belief, found widespread in many fields of knowledge, that order arises randomly—and sticks around—without some organizing principle driving it. That’s magical thinking.
Consciousness of some object being taken as a structure of real things harboring a ghost in the machine that somehow imparts a new feature onto its dull matter, no matter how subtly the mechanism is crafted, must assume as a given, the ability to know, be aware, or be cognizant of those skandas you’ve read about. It’s not to be found in dull matter, so you have to turn the problem around.
If you want a textual reference to an in-depth treatment of mind, and specifically “where is mind?” I highly recommend the Surangama Sutra, also known as The Sutra of Heroic Progress. There are three extant English translations of it, with my favorite being the Goddard translation because of it’s conciseness (repeating material being skipped), and the lengths gone to by the translators and the editor, Goddard, to not use unfamiliar terminology.

user8157: I will join in the fun with another answer:

Consciousness is included as one of the basic six elements (dhatus), namely, earth, wind, fire, water, space and consciousness, per MN 115. Here, the term 'consciousness' is obviously used to refer to all forms of mentality.

For example, AN 3.61 says a new embryo is formed from the above six elements.

The four physical elements (earth, wind, fire & water) compose or derive the physical body (rupa), per MN 9; SN 12.2, etc.

More specifically, consciousness is caused (hetu) by the mind-body (nama-rupa), per SN 22.82. Here, contrary to MN 115, the word 'nama' is used to refer to all mentality (feeling, perception, volition, contact & attention) apart from consciousness.

Consciousness arises (uppajjati) dependent upon sense organs & sense objects, per MN 38, MN 148, etc.

There can be no coming into existence (upapatti) of consciousness without the other four aggregates, per SN 22.53.

Consciousness, perception & feeling are conjoined, per MN 43. Therefore, to say one can exist prior to or after the other is not exactly appropriate.


This is what the Pali suttas say about consciousness.
The analogy of a CPU appears wrong because "consciousness" ("vinnana") does not "process". What processes in Buddhism is called "mano" ("the intellect"). I imagine consciousness is more akin to a computer screen. Consciousness simply experiences, that is all.

17056: <p>As a computer scientist interested in the origin of the universe and the mind, I finally have found some ancient stuff of the type of substance and depth I am looking for, the <a href="http://www.abhidhamma.com/Vibhanga_Scan.pdf" rel="nofollow noreferrer">Abhidhamma</a>. The first part of the Vibhanga (one of the sections of the Abhidhamma) talks about &quot;aggregates&quot; or &quot;heaps&quot; or &quot;groups&quot;, <a href="https://en.wikipedia.org/wiki/Skandha" rel="nofollow noreferrer">Skandha</a>. This to me seems like it is near the foundation of what a computational model of consciousness would need to consider, as consciousness is one of the types of heaps or skandha.</p>
<p>My question at this point in learning about this is, how exactly is consciousness structured in this model? <em>Where</em> does consciousness exist exactly. As a human being, I <em>feel</em> my body, but my conscious awareness feels like it is in the center of my brain, literally at a pin point. I can understand and model how a consciousness can use sensory organs to perceive information, but I don't understand how the consciousness itself can form. If everything is information in the end, or bundles of flowing information like these heaps/skandha, how does it aggregate and flow in a bundle in such a way to generate consciousness which you can feel?</p>
<p>I can even go so far as to imagine something like a biological cell with its complicated machinery going so far as to gain control over its environment, so that as a machine it is so complex and highly functional that it acts like a conscious being. This isn't too hard to imagine. But what is hard to imagine is how the consciousness is <em>stored</em>, or <em>where it is</em>! How can I perceive and feel the perception is in the center of my brain? What does skandha and the Abhidhamma have to say about this, it's structure?</p>
 8157: <blockquote>
<p>As a computer scientist interested in the origin of the universe and
the mind, I finally have found some ancient stuff of the type of
substance and depth I am looking for, the Abhidhamma. The first part
of the Vibhanga (one of the sections of the Abhidhamma) talks about
&quot;aggregates&quot; or &quot;heaps&quot; or &quot;groups&quot;, Skandha. This to me seems like it
is near the foundation of what a computational model of consciousness
would need to consider, as consciousness is one of the types of heaps
or skandha.</p>
</blockquote>
<p>The five aggregates are found in the Pali suttas. Regardless, Buddhism says nothing about your idea about the &quot;origin&quot; of consciousness. In the Pali suttas, the &quot;origin&quot; (&quot;samudaya&quot;) of consciousness merely refers to when consciousness is the object of craving leading to the origin of suffering. The suttas say:</p>
<blockquote>
<p>And what is the origin of form, feeling, perception, choices, and
consciousness?</p>
<p>Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya
samudayo, ko saṅkhārānaṃ samudayo, ko viññāṇassa  samudayo?</p>
<p>It’s when a mendicant approves, welcomes, and keeps clinging.</p>
<p>Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.</p>
<p>SN 22.5</p>
</blockquote>
<hr />
<blockquote>
<p>My question at this point in learning about this is, how exactly is
consciousness structured in this model?</p>
</blockquote>
<p>The above question is unrelated to Buddhism, which concerns itself with how consciousness partakes in the origination of suffering.</p>
<blockquote>
<p>Where does consciousness exist exactly.</p>
</blockquote>
<p>Again, the above question is unrelated to Buddhism.</p>
<blockquote>
<p>As a human being, I feel my body</p>
</blockquote>
<p>No. Consciousness feels the body rather than the ego.</p>
<blockquote>
<p>but my conscious awareness feels like it is in the center of my brain.</p>
</blockquote>
<p>Really?</p>
<blockquote>
<p>I can understand and model how a consciousness can use sensory organs
to perceive information</p>
</blockquote>
<p>Yes, Buddhism says this.</p>
<blockquote>
<p>but I don't understand how the consciousness itself can form.</p>
</blockquote>
<p>Again, the above question is unrelated to Buddhism.</p>
<blockquote>
<p>If everything is information in the end, or bundles of flowing
information like these heaps/skandha how does it aggregate and flow
in a bundle in such a way to generate consciousness which you can
feel?</p>
</blockquote>
<p>Again, the above question is unrelated to Buddhism.</p>
<blockquote>
<p>I can even go so far as to imagine something like a biological cell
with its complicated machinery going so far as to gain control over
its environment, so that as a machine it is so complex and highly
functional that it acts like a conscious being. This isn't too hard to
imagine. But what is hard to imagine is how the consciousness is
stored, or where it is! How can I perceive and feel the perception is
in the center of my brain?</p>
</blockquote>
<p>Again, the above question is unrelated to Buddhism.</p>
<blockquote>
<p>What does skandha and the Abhidhamma have to say about this, it's structure?</p>
</blockquote>
<p>Probably nothing.</p>
 20269: <p>“... how exactly is consciousness structured in this model?”
Consciousness has no form or “structure.” It is like “ether.”</p>
<p>“Where does consciousness exist exactly?”</p>
<p>Nowhere, yet everywhere. Whether in a physical shell, or as part of the nameless void, consciousness has no barrier or confine to its existence.</p>
<p>“...but I don't understand how the consciousness itself can form.”
Consciousness does not form. It merely exists. You confuse consciousness with the arisal of a physical or mental aggregate of consciousness and desire.</p>
<p>Perhaps this will help explains it a bit better:
<a href="https://www.lionsroar.com/the-four-layers-of-consciousness/" rel="nofollow noreferrer">https://www.lionsroar.com/the-four-layers-of-consciousness/</a></p>
 471: <p>The five aggregates are form, feeling (or sensation), perception, consciousness and mental formations.</p>
<p>These are part of name-and-form, the mentality-materiality or mind-and-body model.</p>
<p>Form is body. The rest are part of &quot;name&quot; or mind, with feeling and mental formations connecting the mind to the body.</p>
<p>Feeling or sensation senses from the six sense media of eyes, ears, nose, tongue, body and mind, e.g. images, sounds, smells, thoughts.</p>
<p>Perception matches it to previously recognized objects (e.g. images, sounds, thoughts). Memory is part of this function.</p>
<p>Consciousness is the mental function that focuses on and experiences the mental objects and based on this, the mind leads to the next mental processes forming thoughts, words and actions (i.e. mental formations). There are six types of consciousness related to the six sense media.</p>
<p>Please read the following quote and also the whole page, to get a deeper view into the concepts.</p>
<p>From <a href="https://www.accesstoinsight.org/lib/authors/mendis/wheel322.html" rel="nofollow noreferrer">The Abhidhamma in Practice</a> by N.K.G. Mendis:</p>
<blockquote>
<h2>The Ultimate Realities</h2>
<p>The Abhidhamma deals with realities existing in an ultimate sense,
called in Pali paramattha dhammaa. There are four such realities:</p>
<ol>
<li>Citta, mind or consciousness, defined as that which knows or experiences an object. &gt; Citta occurs as distinct momentary states of
consciousness.</li>
<li>Cetasikas, the mental factors that arise and occur along with the cittas.</li>
<li>Ruupa, physical phenomena, or material form.</li>
<li>Nibbaana.</li>
</ol>
<p>Citta, the cetasikas, and ruupa are conditioned realities. They arise
because of conditions and disappear when their conditions cease to
sustain them. Therefore they are impermanent. Nibbaana is an
unconditioned reality. It does not arise and therefore does not fall
away. These four realities can be experienced regardless of what name
we give them. Any other thing — be it within ourselves or without,
past, present, or future, coarse or subtle, low or lofty, far or near
— is a concept and not an ultimate reality.</p>
<p>Citta, cetasikas, and nibbaana are also called naama. The two
conditioned naamas, citta and cetasikas, together with ruupa make up
naama-ruupa, the psycho-physical organism. Each of us, in the ultimate
sense, is a naama-ruupa, a compound of mental and material phenomena,
and nothing more. Apart from these three realities that go to form the
naama-ruupa compound there is no ego, self, or soul. The naama part of
the compound is what experiences an object. The ruupa part does not
experience anything. When the body is injured it is not the body,
which is ruupa, that feels the pain, but naama, the mental side. When
we are hungry it is not the stomach that feels the hunger but again
the naama. However, naama cannot eat the food to ease the hunger. The
naama, the mind and its factors, makes the ruupa, the body, ingest the
food. Thus neither the naama nor the ruupa has any efficient power of
its own. One is dependent on the other; one supports the other. Both
naama and ruupa arise because of conditions and perish immediately,
and this is happening every moment of our lives. By studying and
experiencing these realities we will get insight into: (1) what we
truly are; (2) what we find around us; (3) how and why we react to
what is within and around us; and (4) what we should aspire to reach
as a spiritual goal.</p>
<h2>The Cittas</h2>
<p>Awareness is the process of cittas experiencing objects. For a citta
to arise it must have an object (aaramma.na). The object may be a
color, sound, smell, taste, something tangible, or a mental object.
These are the six external objects. Strictly speaking a mental object
can be an internal phenomenon, such as a feeling, a thought, or an
idea, but as forming the objective sphere of experience they are all
classed as external. Corresponding to these external objects there are
six internal sense faculties, called &quot;doors&quot; since they are the
portals through which the objects enter the field of cognition. These
are the eye, ear, nose, tongue, body and mind. Each of the five
physical sense faculties can receive only its appropriate object; the
mind door, however, can receive both its own proper mental objects as
well as the objects of the five physical senses. When a door receives
its object, there arises a corresponding state of consciousness, such
as eye-consciousness, ear-consciousness, etc. The union of the object,
the door or sense faculty, and the consciousness is called &quot;contact&quot;
(phassa). There can be no awareness without contact. For contact to
occur all three components must be present — object, door, and
consciousness. If one is missing there will be no contact. The process
of the arising of consciousness and the subsequent train of events is
analyzed in detail in the Abhidhamma. A study of this analysis will
show that only &quot;bare phenomena&quot; are taking place and that there is no
&quot;self&quot; involved in this process. This is the no-self characteristic of
existence.</p>
</blockquote>
 19480: <p>As a computer scientist you are bringing some baggage with you that will continue to get in the way of what you want to find in the Dharma. I am speaking from the perspective of a computer scientist that spent thirty years looking into the same questions you are asking, ultimately finding the answers  in contemplative practice.</p>
<p>While consciousness is categorized in the Dharma in ways that may have led you to believe that <em>consciousness</em> is some <em>thing</em> that exists separate and apart from its cognitive contents, reaching out to contact that content, the actual structure, which you can discover first-hand through meditative practices (today’s mindfulness meditation being the first baby-step on the path) is the inverse of what you believe it to be.</p>
<p>For me, the ultimate roadblock on the path you are following was explaining human creativity (rather than explaining it away), because, upon analysis, the proposed solutions to explaining it always assumed the result, and thus were never more than magical thinking. An example is the foundational belief, found widespread in many fields of knowledge, that order arises randomly—and sticks around—without some organizing principle driving it. That’s magical thinking.</p>
<p>Consciousness of some object being taken as a structure of real things harboring a ghost in the machine that somehow imparts a new feature onto its dull matter, no matter how subtly the mechanism is crafted, must assume as a given, the ability to know, be aware, or be cognizant of those skandas you’ve read about. It’s not to be found in dull matter, so you have to turn the problem around.</p>
<p>If you want a textual reference to an in-depth treatment of mind, and specifically “where is mind?” I highly recommend the Surangama Sutra, also known as The Sutra of Heroic Progress. There are three extant English translations of it, with my favorite being the Goddard translation because of it’s conciseness (repeating material being skipped), and the lengths gone to by the translators and the editor, Goddard, to not use unfamiliar terminology.</p>
 8157: <p>I will join in the fun with another answer:</p>
<ol>
<li><p>Consciousness is included as one of the basic six elements (dhatus), namely, earth, wind, fire, water, space and consciousness, per <a href="https://suttacentral.net/mn115/en/sujato" rel="nofollow noreferrer">MN 115</a>. Here, the term 'consciousness' is obviously used to refer to all forms of mentality.</p>
</li>
<li><p>For example, <a href="https://suttacentral.net/an3.61/en/bodhi" rel="nofollow noreferrer">AN 3.61</a> says a new embryo is formed from the above six elements.</p>
</li>
<li><p>The four physical elements (earth, wind, fire &amp; water) compose or derive the physical body (rupa), per <a href="https://www.accesstoinsight.org/tipitaka/mn/mn.009.ntbb.html" rel="nofollow noreferrer">MN 9</a>; <a href="https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html" rel="nofollow noreferrer">SN 12.2</a>, etc.</p>
</li>
<li><p>More specifically, consciousness is caused (hetu) by the mind-body (nama-rupa), per <a href="https://suttacentral.net/sn22.82/en/bodhi" rel="nofollow noreferrer">SN 22.82</a>. Here, contrary to <a href="https://suttacentral.net/mn115/en/sujato" rel="nofollow noreferrer">MN 115</a>, the word 'nama' is used to refer to all mentality (feeling, perception, volition, contact &amp; attention) apart from consciousness.</p>
</li>
<li><p>Consciousness arises (uppajjati) <em>dependent upon</em> sense organs &amp; sense objects, per <a href="https://suttacentral.net/mn38/en/bodhi" rel="nofollow noreferrer">MN 38</a>, <a href="https://suttacentral.net/mn148/en/bodhi" rel="nofollow noreferrer">MN 148</a>, etc.</p>
</li>
<li><p>There can be no coming into existence (upapatti) of consciousness without the other four aggregates, per <a href="https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.053.than.html" rel="nofollow noreferrer">SN 22.53</a>.</p>
</li>
<li><p>Consciousness, perception &amp; feeling are conjoined, per <a href="https://suttacentral.net/mn43/en/sujato" rel="nofollow noreferrer">MN 43</a>. Therefore, to say one can exist prior to or after the other is not exactly appropriate.</p>
</li>
</ol>
<p>This is what the Pali suttas say about consciousness.</p>
<p>The analogy of a CPU appears wrong because &quot;consciousness&quot; (&quot;vinnana&quot;) does not &quot;process&quot;. What processes in Buddhism is called &quot;mano&quot; (&quot;the intellect&quot;). I imagine consciousness is more akin to a computer screen. Consciousness simply experiences, that is all.</p>
