Categories
- Art (356)
- Other (3,632)
- Philosophy (2,814)
- Psychology (4,018)
- Society (1,010)
Recent Questions
- Why did everyone start to hate the Russians if the U.S. did the same thing in Afghanistan, Iraq?
- What needs to be corrected in the management of Russia first?
- Why did Blaise Pascal become a religious man at the end of his life?
- How do I know if a guy likes you?
- When they say "one generation", how many do they mean?
If it is the Buddhist position that you need, then this is it. There are two forms of being — samsara and nirvana. That is why the mind exists in samsara. The world of samsara is a community of constantly emerging and disappearing elements-dharmas. Everything is made up of dharmas. The mind, too. Most often, for the mind to exist, the dharmas must consist of five groups that exhibit emergent properties.
Material elements.
Elements of perception. They allow you to perceive external signals.
Elements of emotional response, recognition of pleasant, unpleasant, and neutral signals.
Elements of will formation. I want something pleasant, but I don't want something unpleasant.
Elements of experience and memorization. Last time it was pleasant or unpleasant.
When these five groups exist as a whole, it contributes to the illusion of a permanent personality or permanent consciousness. People have just such a consciousness. Some Buddhist schools believe that consciousness can also exist in formless worlds where there is no group of material elements. In these worlds, consciousness does not perceive matter.
That is, matter in the Buddhist sense is not a sufficient sign of the existence of consciousness. Therefore, it cannot be said that the mind is only material.
The Buddhist tradition describes samsaric worlds, of which there are many. The deities of these worlds are described. These are creatures that appeared in a particular world before others, so they consider themselves the creators of these worlds. It is as if Vasya came up with the rules of the game and invited other children to play it. Formally, in this game, Vasya would be a deity, since he sets the rules, but if you compare the freedom of children in the game, then their minds or minds are equally free. Who wants to play, who doesn't want to — goes about their own business. Therefore, there is no concept of a higher mind in the Buddhist tradition. All consciousnesses are in samsara-both beings and deities, they all face worries, sufferings, dissatisfactions that arise in the process of perceiving the world through the filter of their illusory personality. Accordingly, there is no collective mind either. You can conditionally combine the consequences of the actions of different consciousnesses into something common. But this can no longer be called intelligence.
Another form of being is nirvana. It is a dharma that is indivisible, non-pervading, non-disappearing, non-moving, impersonal. When the five groups of the mind's impermanent samsaric existence are broken up, being passes to this permanent form. In other words, nirvana is also described as absolute freedom, absolute reality and absolute happiness.
It is necessary to separate the concepts of “Mind” (Intelligence) and “Consciousness”. With the first one, everything is more or less clear. This is the ability to solve various kinds of problems in conjunction with the ability to develop independently. The intellect itself is immaterial, but it needs a material carrier. The collective mind is a single mind on different media connected to each other. The existence of a Higher Mind is fundamentally unprovable, nor can it be refuted. It's a matter of faith.
But as for the second-so it is generally one of the greatest secrets covered in darkness. As I personally believe, the first is a consequence of the second, but it may not have it (Artificial Intelligence). Consciousness is also immaterial, but the possibility of its existence without a physical carrier is also an open question. Anyone who wants to do what he wants – he believes it.