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| Mind And Its Stages |
(4) Dissimilarity is very simple. When we enter a room which is dark we think of light to remove the darkness. During happy moments in life the mind brings back memories of sadness and when man passes through turmoil during the present stage it brings back images of happiness from the past. If there is a fire, water is used to douse the flames and water is just the opposite of fire, one is hot the other is cold. So dissimilarity is another state of mind that lies in the memory. (5) The fifth stage is a combination of the third and the fourth stage. For example the noise that we can hear from a class room of a school or in an open market or say in a noisy place we can easily assume its the combined voice of everybody out there. The mind instantly digs into the memory and reminds us of the similarity. On the other hand for example when two friends meet after a long long time and both have undergone physical changes due to ageing the same mind digs into the past brings out from the memory the picture that was when both the friends were young and perhaps handsome too. This is dissimilarity which lies embedded within the layers of the mind. To describe this phase the term used in ayurveda is 'sattanubandh'. (I hope I have been able to make it simple for my readers to understand). (6) The sixth stage deals in repeated practise of something or anything that helps the mind to memorise. This practise can be anything be it reading or eating or hearing etc. (7) The seventh stage is very similar to the sixth stage, the only difference is that its by repeated hearing to keep the factors that influences the mind (which includes the sences also) to give rise to memory under control. (8) The last one is the twelve fold knowledge or in other words 'gyanyoga'. This has twelve fold ways that inhibits the preservation of the memory. The propagation of this 'gyanyoga' takes place by the twelve fold ways said earlier which in the end transforms to be part of our memory and acts as our guide. This is what is described as 'gyanyoga' or in other words science today.
Now I am going to discuss a very interesting phenomenon of the mind vis-a-vis ayurveda, it is dream which we have in sleep. Well giving a detailed point to point analysis on this is beyond the scope as of now however I hope to put up with some relevant points which I believe would suffice and help my readers to have some idea. Dreams can be described as the psychological products which represent a persons reaction to the daily experiences of his life. The famous Dr. Sigmund Freud (1856 - 1939) calls dreams as ' royal road to the unconscious'. It reflects unconscious conflicts, expressed or repressed unfulfilled wishes and thoughts.
The psychological forces expressed in dreams are mostly emotional and irrational which would be forbidden in the wakeful life. The vigil which a person mentains when awake is much relaxed during sleep but its not altogether absent and thats why the contents are in a disguised form so that the sleeper dosent wake up. Psychiatrists and researchers throughout the world have done extensive research on this and there are differences in their opinion. Some opined that dreams actually dosent have any meaning. Others said some has and some dosent. But they have not been able to put forward any concrete theory as to why some dreams might have certain meaning. The ancient texts of India like the Vedas, Brahmavaivarta puranas, Vaiyu puran, Ayurveda samhita etc have mentioned about dreams which included good and the bad ones. But still dosent provide any reasons for the same if they have any significance. Now what gives rise to dream the 'Paraswar Samhita' states 'sarbendriyavuparotou manohanuparatangyada/ visayevestada swapnang nanarupang proposswati' It means that when all the sences are at peace during sleep, the mind remains awake and this mind tries to reconnect so to say with various facts that lies in the memory and this is dream. So we can assume that the mind is not in a position to accept or picturise any incident that didnt occur before sleep. Another interesting factor which makes its way into our dream is sex and very interestingly has immense similarity with Freud's theory on dreams. According to Freud every man or woman has a fundfamental drive within or source of energy called 'libido'. He considers this drive as the sexual drive which has a very vast role to play in ones life in character formation.
Now I am going to discuss a very interesting phenomenon of the mind vis-a-vis ayurveda, it is dream which we have in sleep. Well giving a detailed point to point analysis on this is beyond the scope as of now however I hope to put up with some relevant points which I believe would suffice and help my readers to have some idea. Dreams can be described as the psychological products which represent a persons reaction to the daily experiences of his life. The famous Dr. Sigmund Freud (1856 - 1939) calls dreams as ' royal road to the unconscious'. It reflects unconscious conflicts, expressed or repressed unfulfilled wishes and thoughts.
The psychological forces expressed in dreams are mostly emotional and irrational which would be forbidden in the wakeful life. The vigil which a person mentains when awake is much relaxed during sleep but its not altogether absent and thats why the contents are in a disguised form so that the sleeper dosent wake up. Psychiatrists and researchers throughout the world have done extensive research on this and there are differences in their opinion. Some opined that dreams actually dosent have any meaning. Others said some has and some dosent. But they have not been able to put forward any concrete theory as to why some dreams might have certain meaning. The ancient texts of India like the Vedas, Brahmavaivarta puranas, Vaiyu puran, Ayurveda samhita etc have mentioned about dreams which included good and the bad ones. But still dosent provide any reasons for the same if they have any significance. Now what gives rise to dream the 'Paraswar Samhita' states 'sarbendriyavuparotou manohanuparatangyada/ visayevestada swapnang nanarupang proposswati' It means that when all the sences are at peace during sleep, the mind remains awake and this mind tries to reconnect so to say with various facts that lies in the memory and this is dream. So we can assume that the mind is not in a position to accept or picturise any incident that didnt occur before sleep. Another interesting factor which makes its way into our dream is sex and very interestingly has immense similarity with Freud's theory on dreams. According to Freud every man or woman has a fundfamental drive within or source of energy called 'libido'. He considers this drive as the sexual drive which has a very vast role to play in ones life in character formation.
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