The Mind as a Perceiver

HOW PERCEPTIVE CAN THE MIND BECOME?

Question To A. I.: 

Is there a school of thought that posits that the so-called sixth mental consciousness — that of mind consciousness — could more directly perceive the outer world over the five sense consciousnesses, other than the Cittamatra school postulates?

GEMINI A. I.:

That is a fascinating and highly specific question that delves deep into comparative epistemology. While the standard Buddhist philosophical schools generally assign perception of the external world to the five senses, there is indeed a major school of thought that explicitly posits that the mind can, through training, perceive the outer world more directly and powerfully than the sense consciousnesses.

First, to briefly address the context of your question: within the mainstream progression of Buddhist schools (other than Chittamatra), the answer is generally no.

• Vaibashika & Sautrantika: These schools are firm that the five sense consciousnesses are the exclusive gateways for perceiving external phenomena (colors, sounds, smells, etc.). The sixth mental consciousness (mano-vijñāna) works with the data provided by the senses, synthesizes it, and deals with memories and concepts. It does not have its own independent channel to the external world of sights and sounds.
• Madhyamika: This school is more concerned with deconstructing the ultimate reality of perception itself. Conventionally, they would typically accept the Sautrantika model of perception. They would not posit a special role for the sixth consciousness in perceiving an external world, as their ultimate analysis shows both the world and the perceiving mind to be empty of inherent existence.

However, the primary school of thought that directly aligns with your question is the Yoga school of Indian Philosophy, particularly as codified by Patañali in the Yoga Sūtras.

The Yoga School and Direct Mental Perception

The Yoga school provides a detailed framework for how the trained mind (citta) can develop supernormal powers, or siddhis, which are explicitly described as forms of direct perception that transcend the limitations of the five physical senses.

Here is how their system answers your question:

1. Perception Beyond the Senses: The Yoga Sūtras state that through the practice of samyama—the combined application of intense concentration (dhāraṇā), meditation (dhyāna), and absorption (samādhi) on an object—the yogi can gain direct knowledge of that object.

2. Powers of Direct Perception: Several of the siddhis described are precisely the sixth mental consciousness perceiving the outer world directly:

   • Clairvoyance (Divine Sight): By performing samyama on the "light in the head," the yogi gains knowledge of things that are subtle, hidden, or distant. This is not seeing with the physical eyes, but a direct perception by the mind itself.
   • Clairaudience (Divine Hearing): By performing samyama on the relationship between the ear and space (ākāśa), the yogi can hear divine or distant sounds.
   • Knowledge of Other Minds: By performing samyama on the mental impressions of others, the yogi can directly know the content of another person's mind.

3. The Mechanism: The Yoga school posits that the physical senses are limited instruments. The mind (citta), when sufficiently calmed, concentrated, and purified, is not bound by these physical limitations. It can extend its reach and directly connect with the subtle essence of objects (tanmātras), or with objects at a distance, bypassing the normal channels of sense perception entirely.

In this view, the trained mental consciousness is not just re-processing old data from the senses. It becomes a primary organ of perception itself, and a far more powerful and subtle one than the eyes or ears. It can perceive the world "as it is" with a clarity and scope that the five senses, with their inherent physical and neurological limits, cannot match.

Other Related Traditions:

• Tantric Schools (Both Hindu and Buddhist Vajrayana): These traditions also contain numerous practices designed to awaken subtle energies and channels within the body (like the chakras and nadis). The goal of these practices is often to enable forms of non-ordinary perception where the mind directly apprehends reality without relying on the gross senses.

In conclusion, while mainstream Buddhist scholasticism generally does not support this idea, the Yoga school of Patañjali provides a comprehensive philosophical and practical framework that posits exactly what you are asking about: a system where the sixth mental consciousness can be developed to perceive the outer world far more directly and profoundly than the five sense consciousnesses.

Finding a Personal Aim

The Essence of Religious/Philosophical Organizations 

"You must understand," he said, "that every real religion, that is, one that has been created by learned people for a definite aim, consists of two parts. One part teaches what is to be done. This part becomes common knowledge and in the course of time is distorted and departs from the original. 

“The other part teaches how to do what the first part teaches. This part is preserved in secret in special schools and with its help it is always possible to rectify what has been distorted in the first part or to restore what has been forgotten. Without this second part there can be no knowledge of religion or in any case such knowledge would be incomplete and very subjective. This secret part exists in Christianity also as well as in other religions and it teaches how to carry out the precepts of Christ and what they really mean."

— Gurdjieff, In Search of the Miraculous 

Gurdjieff postulated that religions have two parts: the outer part that tells a follower what to do; and also an inner teaching — preserved secretly — which informs a follower how to carry out the first part.

Of the two religions that I am familiar with (Christianity & Vajrayana Buddhism), both would benefit from an accompanied secret, preserved inner teaching —i.e. an oral transmission relating how one can make progress on that Path.

The philosophical organization with which I am connected (the Gurdjieff teaching) claims to be transmitting an oral facet of Gurdjieff’s teaching. Perhaps. But in actuality, my own impression is that the teaching itself — the fourth way system of Gurdjieff — is on the whole not seen, not understood, not grasped, and not conveyed by the vast majority of Gurdjieff teachers. By “system”, I mean Gurdjieff’s teaching as a wholistic, effective, cohesive, and rational edifice of ideas and practices which eventually transforms oneself to the Path or Way, as G. describes in In Search of the Miraculous.

Christianity, similarly, is by and large not grasped as a system by its followers; although Christianity as a religion for everyman is at base a very simple system. Overall, it consists of two parts, as preached by John the Baptist, as well as by Jesus himself initially, along with his disciples. The twofold message of Christianity is: “(1,) Repent! (2,) For the Kingdom of Heaven is at Hand.” 

Repentance is the doorway to the Kingdom of Heaven; it is entirely necessary to purposely and intentionally engage oneself in repentance, at the start of the Christian Path. And repentance depends on the deep internal viewing and investigation of oneself — especially of the emotions, thoughts, and physical feelings throughout the many layers of oneself, conscious and unconscious.

The daily practice carried out by a follower of Christ is to: (1,) Love God with all your heart, mind, soul, and strength & (2,) Love your neighbor as yourself. This, in my estimation, is the core of Christianity. Though the actual carrying out the Christian teaching is a life-long struggle of learning and personal development.

Vajrayana Buddhism on the other hand is a very complex religion or system. Many of its contemporary adherents also on the whole seem to have little idea of what the Vajrayana path consists of. Historically though, there have been accomplished Siddhas — geniuses — who did understand the Tantric system thoroughly, who did make progress, and attained higher levels, including ultimately Buddhahood. 

The Aims of Buddhism and Christianity 

Christianity is a faith created for everyman. Everyman is born with an essence, and Christianity’s primary goal is to purify and preserve that essence. Its secondary goal is to bring the follower to God, into the arms of the Father.

In my opinion, it’s not so much that Christianity itself has lost its way. But rather, that society — and modern civilization overall — have become estranged from human essence. In this age it is extremely difficult to find a pure path, leading to an innocent self and also to God.

Buddhism has as its goal Buddhahood. There are various definitions of Buddhahood, but as far as I understand, my own concept of Buddhahood consists of several components:

1. The acquisition of the 10 Perfections.

2. A permanent, completely non-dual state of mind.

3. The eradication of all physical, emotional, and mental impurities.

4. Omniscience.

5. The 4 Buddha Bodies.

6. The ability to guide each person encountered onto the Path.

The Aim of Gurdjieff’s Fourth Way

“The teaching by itself cannot pursue any definite aim. It can only show the best way for men to attain whatever aims they may have.”

— Gurdjieff, In Search of the Miraculous 

Gurdjieff indicates that his teaching by itself simply has no Aim. This is true only to an extent. After speaking the above quote in In Search, Gurdjieff then asks several people in his meeting what their personal aims are. Gurdjieff then singles out one of the person’s aims mentioned as being the most harmonious with the Work: that aim being, the person wishing to be “master of myself”.

Gurdjieff’s system can allow any number of different aims to be accomplished by people. But the overriding goal of the system is the development of a being into “man number seven” — the perfect man. Once that end has been achieved, then any harmonious aim can be achieved easily. Man number seven knows what he wills, and has the ability to do that will.

Mankind Does Not Understand Its One Overarching Problem 

Man’s problem overall is that he cannot stay the identical same man psychologically from moment to moment. Each thought, mood, desire, or action lasts only a single moment, then an entirely new thought, mood, desire, or action replaces the former. Everything in a man’s mind is transient; changing constantly. Man’s nature is legion.

What is it that motivates a man? External input; outward circumstances. To be “master of himself” would be an amazing thing. But instead, we are all motivated by external things, events, and forces.

Sorrowfully, there is very little structure within almost anyone, psychologically. Everybody has a collection of mental habits, what Gurdjieff calls “rolls” — like automatic piano rolls that play a person’s song in response to every external input. But this is all accidental and ephemeral, not permanent and intentionally formed. And certainly there is no inner structure for any person; a structure that has been self-created with a long-term view of becoming a Saint or a Buddha or a “man number seven”.

Mankind’s Solution: Self-Creation of a “Solid” Inner Structure 

For Man to create an internal structure, he must first understand the ephemeral underlying structure he already has, including the activity of his various nascent centers, along with the energies they use. Then he must leverage  — through the ongoing practice of self-remembering — the limited, lower energies of thought and emotion he currently uses, into higher energies, which can then power the middle and inner parts of his centers. Finally, a method must be devised to solidify or crystallize the middle and inner parts of his centers. This activity is the development of “being” for a Man or Woman; or rather, it is the creation of a permanent inner psychological structure.

A person, no matter how high a level of priest or teacher he/she is, who has not consciously done the hard work of crystallizing an internal psychological structure within their being, is exactly the same as any other unformed person on this earth. He/she can boast of no real internal development or inner superiority. They are simply “lucky” to have the job and authority that they have. They are absolutely at the same level as anyone else, not an iota better.

“Men are what they are and they cannot be different. War has many causes that are unknown to us. Some causes are in men themselves, others are outside them. One must begin with the causes that are in man himself. How can he be independent of the external influences of great cosmic forces when he is the slave of everything that surrounds him? He is controlled by everything around him. If he becomes free from things, he may then become free from planetary influences. 

"Freedom, liberation, this must be the aim of man. To become free, to be liberated from slavery: this is what a man ought to strive for when he becomes even a little conscious of his position. There is nothing else for him, and nothing else is possible so long as he remains a slave both inwardly and outwardly. But he cannot cease to be a slave outwardly while he remains a slave inwardly. Therefore in order to become free, man must gain inner freedom. 

"The first reason for man's inner slavery is his ignorance, and above all, his ignorance of himself. Without self-knowledge, without understanding the working and functions of his machine, man cannot be free, he cannot govern himself and he will always remain a slave, and the plaything of the forces upon him. 

"This is why in all ancient teachings the first demand at the beginning of the way to liberation was: 'Know thyself.'”

— Gurdjieff, In Search of the Miraculous 

A Collation of the Gods within the Vedic Hymns

A QUESTION AND RESPONSE REGARDING THE VEDIC GODS:

Question to GEMINI A. I.: 

Can you please give me a collation of the various Gods of the Vedas; denoting, under each deity, the specific hymns they appear in?? Thanks!

GEMINI’S Response:

The Vedas, particularly the Rigveda, are a foundational text of Hinduism and contain a rich pantheon of deities. The hymns are primarily invocations and praises to these gods, seeking their blessings and assistance. Here's a collation of prominent Vedic gods and some of the hymns they appear in, focusing on the Rigveda which is the oldest and most extensive collection of hymns:

Major Vedic Deities and Their Hymns

1. Indra

Indra is one of the most prominent deities in the Rigveda, often depicted as a powerful warrior god, king of the Devas, and the god of thunder, storms, and war. He is celebrated for his prowess in defeating the demon Vritra, releasing the waters, and bringing prosperity.

Hymns featuring Indra:

 * Rigveda Book 1: RV 1.7, RV 1.155 (with Vishnu)

 * Rigveda Book 2: RV 2.12

 * Rigveda Book 6: RV 6.18, RV 6.69 (with Vishnu), RV 6.72 (with Soma)

 * Indra has approximately 250 hymns dedicated to him.

2. Agni

Agni is the god of fire, the sacrificial fire, and a messenger between humans and gods. He is central to Vedic rituals, carrying offerings to the deities.

Hymns featuring Agni:

 * Rigveda Book 1: RV 1.1, RV 1.75, RV 1.97, RV 1.145, RV 1.189

 * Rigveda Book 2: RV 2.8

 * Rigveda Book 3: RV 3.18

 * Rigveda Book 4: RV 4.4, RV 4.11, RV 4.13, RV 4.14 (with Surya)

 * Rigveda Book 5: RV 5.8, RV 5.13, RV 5.24

 * Rigveda Book 6: RV 6.9

 * Rigveda Book 7: RV 7.10, RV 7.15

 * Rigveda Book 10: RV 10.16, RV 10.191

 * Agni is invoked in around 200 hymns.

3. Soma

Soma is both a deity and a sacred intoxicating drink used in Vedic rituals. The entire Ninth Mandala of the Rigveda is dedicated to Soma Pavamana, "clarifying Soma," describing its purification and effects.

Hymns featuring Soma:

 * Rigveda Book 6: RV 6.72 (with Indra), RV 6.74 (with Rudra)

 * Rigveda Book 8: RV 8.48

 * Rigveda Book 9: RV 9.4, RV 9.31, RV 9.36, RV 9.59, RV 9.67, RV 9.94, RV 9.104, RV 9.112 (Soma Pavamana)

 * Soma has approximately 123 hymns dedicated to it, primarily in Mandala 9.

4. Surya

Surya is the Sun god, the dispeller of darkness, and the source of light, warmth, and life. He is often associated with the eye of Mitra and Varuna.

Hymns featuring Surya:

 * Rigveda Book 1: RV 1.50, RV 1.115 (with particular reverence for the "rising sun")

 * Rigveda Book 4: RV 4.14 (with Agni)

 * Rigveda Book 7: RV 7.63

 * Rigveda Book 10: RV 10.37, RV 10.158

 * While mentioned frequently, Surya has around 8 dedicated hymns.

5. Varuna

Varuna is a prominent Adityas, often associated with cosmic and moral order (Rta), water, and the sky. He is a guardian of truth and punishes those who deviate from the moral path.

Hymns featuring Varuna:

 * Rigveda Book 2: RV 2.28

 * Rigveda Book 7: RV 7.86, RV 7.89

 * Often paired with Mitra (Mitra-Varuna), such as RV 7.63.

 * Varuna has approximately 46 dedicated hymns.

6. Ushas

Ushas is the goddess of Dawn, praised for her beauty, her role in dispelling darkness, and awakening life. She is a symbol of new beginnings and cosmic order.

Hymns featuring Ushas:

 * Rigveda Book 1: RV 1.48, RV 1.92, RV 1.113, RV 1.124

 * Rigveda Book 3: RV 3.61

 * Rigveda Book 7: RV 7.75, RV 7.77, RV 7.78, RV 7.79, RV 7.81

 * Rigveda Book 8: RV 8.47

 * Rigveda Book 10: RV 10.172

 * Ushas is mentioned in numerous hymns, with around 21 hymns specifically dedicated to her.

7. Rudra

Rudra is a fierce and powerful deity, associated with storms, wind, hunt, and medicine. He is also described as a benevolent healer. In later Hinduism, he is often identified with Shiva.

Hymns featuring Rudra:

 * Rigveda Book 1: RV 1.43 (with Soma), RV 1.114

 * Rigveda Book 2: RV 2.33

 * Rigveda Book 6: RV 6.74 (with Soma)

 * Rigveda Book 7: RV 7.46

 * Rudra has at least 4 dedicated hymns and appears in others.

8. Vishnu

While not as prominent in the Rigveda as Indra or Agni, Vishnu is an important deity associated with his three strides (Trivikrama), encompassing the entire cosmos. He is depicted as a benevolent preserver.

Hymns featuring Vishnu:

 * Rigveda Book 1: RV 1.154, RV 1.155 (with Indra)

 * Rigveda Book 6: RV 6.69 (with Indra)

 * Vishnu has at least 6 hymns dedicated to him.

9. Ashvins (Nasatyas)

The Ashvins are divine twin horsemen, associated with dawn, light, and healing. They are known for their youth, beauty, and their ability to bring aid and succor.

Hymns featuring the Ashvins:

 * Rigveda Book 1: RV 1.3, RV 1.22, RV 1.34, RV 1.46-47, RV 1.112, RV 1.116-120, RV 1.157-158, RV 1.180-184

 * Rigveda Book 3: RV 3.58

 * Rigveda Book 4: RV 4.43-45

 * Rigveda Book 5: RV 5.73-78

 * Rigveda Book 6: RV 6.62-63

 * Rigveda Book 7: RV 7.67-74

 * Rigveda Book 8: RV 8.5, RV 8.8-10, RV 8.22, RV 8.26, RV 8.35, RV 8.57, RV 8.73, RV 8.85-87

 * Rigveda Book 10: RV 10.24, RV 10.39-41, RV 10.143

 * More than 50 hymns are specifically dedicated to the Ashvins.

10. Vayu/Vata

Vayu (or Vata) is the god of wind and air, often closely associated with Indra.

Hymns featuring Vayu:

 * Rigveda Book 10: RV 10.168

 * Vayu has about 12 dedicated hymns.

11. Savitr

Savitr is a solar deity, representing the stimulating power of the sun. The famous Gayatri Mantra is addressed to Savitr.

Hymns featuring Savitr:

 * Rigveda Book 1: RV 1.35

 * Rigveda Book 4: RV 4.53

 * Rigveda Book 7: RV 7.45

 * Savitr has about 11 dedicated hymns.

12. Maruts

The Maruts are a group of storm deities, attendants of Indra, known for their strength, noise, and benevolence as rain-givers.

Hymns featuring the Maruts:

 * The Maruts have around 38 dedicated hymns.

13. Mitra

Mitra is an Aditya, associated with contracts, honesty, friendship, and light. He is frequently invoked alongside Varuna (Mitra-Varuna).

Hymns featuring Mitra:

 * Rigveda Book 7: RV 7.63 (with Varuna)

 * Mitra has approximately 28 dedicated hymns.

14. Brihaspati

Brihaspati (also known as Brahmanaspati) is the divine priest or preceptor of the gods, associated with prayer, wisdom, and speech.

Hymns featuring Brihaspati:

 * Brihaspati has about 8 dedicated hymns.

15. Pushan

Pushan is a solar deity associated with journeys, paths, prosperity, and cattle. He guides travelers and protects livestock.

Hymns featuring Pushan:

 * Rigveda Book 1: RV 1.42

 * Pushan has about 10 dedicated hymns.

16. Vishvedevas (All-Gods)

This is a collective term for "all the gods," invoked together when no specific deity is meant, or when all deities are to be honored.

Hymns featuring Vishvedevas:

 * Rigveda Book 10: RV 10.101

 * The Vishvedevas are invoked around 70 times.

This collation provides a general overview based on the prominence of these deities in the Vedic hymns, particularly the Rigveda. The exact number of hymns can vary slightly depending on the interpretation and classification by different scholars.