Chapter 2

The mind and the brain further analyzed.

Earlier research and Western perspectives of the mind.

"The spirit, the sensationalism of creation, is relatively dark for us." - Nicolaus Steno, 1669

In archaic circumstances, many conflicting assumptions about the brain have formed. Aristotle
established the heart as the most visible body and mind considered as an auxiliary body that was
completed as the heart of the cooling operator.

The French scientist Rene Descartes hoped that the nerves in the body are loaded with "creature
spirits" that transmit the motor and hard data to the ventricles of the brain in a similar way as the
liquid pumped by the water passing through the machine. However, despite his belief that the
hypothesis of continuous water-based movement clarifies the mental and behavioral capacity of
creatures, he argues that he cannot represent some of the higher intellectual abilities found in
humans. man, for example, sharpness and feeling. On the contrary, he defends a dualist framework
in which the brain organ is recognized by the insignificant "personality". From his point of view,
he is the psyche, not the mind, which contains considerations and desires of a man or "soul". In
addition, he deduces that the pineal organ that circulates as a valve controls the flow of data to the
body or brain. (http://www.pbs.org/wnet/mind/about.html, 2016)

As Wikipedia (2016), researchers, for example, René Descartes, he trusts in mind-body dualism
confident that information sources are transmitted by tactile organs to the epiphysis or pineal
organ, which is a small organ indicates endocrine in the brain; arranged below the back in the mind
and from that point on the insignificant soul (or the brain). The dualism is almost related to the
perspective of René Descartes (1641), who argues that the psyche is not physical, and in this sense,
non-spatial substance. Descartes, of course, recognized the psyche with knowledge and attention
and recognized that of the brain as the seat of vision. From now on, he was the first to detail the
problem of mind-body in the way it exists today from the point of view of Western reasoning.

Today, science has advanced so much that researchers can unequivocally recognize the structures
of brain life and the capacity of each part of the mind to a greater degree.

The most established part of the brain is known as the reptilian spirit that is in the center of the
mind associated with the stem. It controls breathing, pulse, envy and thirst, and so on. The reptilian
brain is also connected to the activation of great enthusiastic encounters. Sitting in the reptilian
brain is the thalamus that appears as an entrance to the upper cortical areas of the mind. All
sensations of the skin and different parts of the body are guided through the thalamus to the right
cortex for further preparation. Surrounding the thalamus is a structure called the hippocampus
which is a complex neural structure (molded like a horse's ocean) comprising the faint end and
located on the floor of each parallel ventricle; personally, associated with inspiration and feeling
as a main aspect of the limbic framework; and assumes a focal part in the development of memories
(spatial memory counting). The entire outer surface of the brain is known as the cerebral cortex.
Regardless of how similar it looks, it is actually isolated in different parts of those that meet quite
different principles. The occipital projection in the posterior region of the mind contains the visual
cortex. In this sense, he is mainly concerned with vision. The parietal projection coordinates with
the visual substance of the occipital shell is appropriate in the occipital shell and the best part of
the back of the mind. At this stage, there are fleeting projections that are critical to the memory
and performance that lie on each side of the cortex. It contains the hippocampus and different
places that are essential for perceiving faces, objects, signs and conditions. The frontal fins that
are at the forefront of the mind are probably the most essential part of the brain that characterizes
us as our identity. It is the place where our superior feelings and identity live. In addition, dialect
and social behavior are controlled by this district. It also assists with basic leadership and contains
the motor cortex that controls intentional developments. In addition, in the posterior part of the
brain, below the occipital projection, is the cerebellum. This area helps development and
coordination by helping to wander, talk and make many advances twice. The brain is made up of
billions of known cells and neurons. These neurons are very specific with their long increases that
allow them to talk with each other and to send signals that allow the brain to process information
and make memory through thousands of neurological pathways. The tail of the neuron is known
as the axon, which is a long nerve fiber that acts on the cell body of the neuron. They usually use
electrical signals to further communicate the demonstration of passing signals, but this is a
synthetic procedure. This happens through structures called neurotransmitters of the neuron. These
are formed from the axon terminal. The electrical signals range from axon fires to a mixing divider
called a neuronal transmitter. Each neuron does not usually talk to a neuron, but it talks to many
neurons that create a lot of neural pathways. At any point, we get new useful knowledge, the brain
creates another neural pathway. All this process encourages us to listen, see and feel our general
environment, constantly causing many types of sensations. As a result, the brain acts as a critical
angle during the time devoted to understanding the senses as much as the psyche. Whenever there
is a sensory shock, the psychophysical process also occurs. The interdependence of the psyche and
the spirit occurs.

A deeper investigation of how the visual form is captured by the eye and how it is trapped by the
mind can present the physical process of seeing the path to the psychological process. This again
demonstrates the psychophysical part of tactile participation in an individual. In the front part of
the eye, there is a focal point to focus the light. At the moment when a visual discharge is available,
it is distinguished by retinal neurons in both eyes. The retina is the most light-sensitive film that
covers the posterior mass of the eyeball; He is incessant with the optic nerve. The axons of the
retinal ganglion cell (which is an ingrown neural structure comprising an accumulation of cells or
cellular organisms) that are long nerve fibers, the neuron cell body behaviors enhanced by visual
field privileges laterally risk then on the side of the visual cortex. Basically, the visual field of
privilege animates the left visual cortex that is in the bottom of the mind. Indeed, the axons of the
left, 50% of the cross of the right eye to the optical chiasm (which is an intersection of the axons
of both eyes are mainly on the pituitary body). The axons of the nasal retina pass through this area
on the opposite side of the brain. The axons of the worldly retina anticipate their own side of the
mind. The visual magnifications trapped by the focal point of the eye are centered around the retina
and are completely altered to the left. The part of the world that can be seen without moving the
head is known as the visual field. Each eye sees only one segment of this visual field. The visual
field can be divided into partitions such as privilege and left visual hemi-fields. The privilege of
the hemi-visual field is seen by the transient left retina and the left nasal retina. The retina can be
isolated in two sections such as the nasal retina and the fugitive retina. The nasal retina is the part
of the retina that is in favor of the nose and the retina of the world is along the edge of the fugacious
protrusion. The left visual hemi-field is seen by the right nasal retina and the right fugitive retina.
In this line, the left half of the brain manages what the man sees on the right side of the body and
vice versa. All of these data have gone before to the essential and auxiliary visual cortex of the
posterior part of the brain.

The essential visual cortex sends a great extension of its associations with the auxiliary visual
cortex. Although most neurons in the helper have visual cortex properties such as vital visual
cortex neurons, many others have distinctive quality react more confusing ways. The study of
visual tremor that begins in the essential visual cortex and the visual cortex requires two
remarkable cortical frameworks for the management of visual data. The first is the ventral path,
which extends to the fleeting projection and is supposed to be engaged in the perception of objects.
The second is the dorsal pathway, which ventures into the parietal projection and seems, in all
respects, fundamental in the search for objects. In the season of the visual is prepared by the brain
ends the physical cycle of sight that at that time triggers the consciousness of the eye which is the
psychological part of the tangible data that is processed. With the visual data, the eye and the
knowledge of the eye complete the procedure of sensory contact. What is perceived by the visual
cortex, it is managed by the brain, mind and apparent causes the procedure to create another neural
pathway with sensory information or represents a current neural pathway made for a terrible
experience. This is then stored as memory in the psyche and the mind triggers a neural pathway in
the brain in response to this new memory. Or, on the other hand, in case the mind actually perceives
it, the psyche can trigger a common neural path in the brain and so the brain would invigorate a
physical test based on the brain's previous response (memory).
Mind from the perspective of Buddhist teachings

Citta vithi which is instructed in Abhidhamma in Buddhism could be considered as a proportionate

for neural pathways. Citta vithi exhibits how while seeing an outer question the psychological
procedure happens inside the brain or the procedure of cognizance.

Taking eye awareness for instance "cakku vinnana" occasion, i.e., what happens when a photo is
displayed to the brain by means of the "eye (indriya)" and the mind examining that photo.

To begin with the "mind should be discharged from the "bhavanga state" which is viewed as
nonpartisan condition of awareness, and that takes three idea snapshots of atita bhavanga,
bhavanga calana, bhavanga upacceda. Here "atita" (or "atheetha") signifies "past", "calana" (or
"chalana") signifies "move" or "vibrate", and "upacceda" (or "upachchéda") signifies "halted".

At that point the mind takes a gander at the "five physical faculties or pancadvara" and decides
through which of the five sense inputs it is coming through, and afterward picks the applicable
entryway, which in the present case we thought to be cakku vinnana.

At that point it researches what that "photo" is, with the Sampaticcana (Sam) citta, chooses what
compose (like, detest, and so on) with the Santirana (San) citta, and figures out what moves to
make with the Vottapana citta.

The immensely essential seven javana citta emerge in view of that assurance made with the
Vottapana citta. This is the place intense kamma are finished by the psyche. The seven javana
cittas finishes the foreordained activity on the best way to go before with the sense jolts.

In the last two Tadarammana cittas, the mind takes in the "flavor" of the sense question, and after
that falls back to the bhavanga state at the end of the pancadvara citta vithi.
(https://puredhamma.net/tables-and-synopses/citta-vithi-handling of-sense-inputs/)

This procedure decides the psycho-physical reaction of a person towards sense boosts and
memory.

In Buddhism the main occasion that talks about the cerebrum or what can be considered as the
cerebrum is when discussing mana-indriya (the mind organ). The purpose behind this is the
Buddha's instructing rises above to all creatures, and not exclusively to who are in the material
domain. Indeed, even in the material domain as indicated by Buddhism there are numerous parallel
domains those are much unpretentious in frame those which can't be seen by the human eye. In
this manner not, all creatures are known to use a cerebrum to work. As per Wikipedia (2016) the
mind is an organ that fills in as the focal point of the sensory system in all vertebrate and most
invertebrate creatures. Just a couple of spineless creatures, for example, wipes, jellyfish, grown-
up ocean squirts and starfish don't have a mind; diffuse or limited nerve nets are available. The
educating of the Buddha however isn't constrained essentially to people and in this way, it is an
all-inclusive showing that applies to all creatures who exist with or without a cerebrum. And
furthermore, as indicated by Buddhism the creatures in superb domains does not appear to have a
human cerebrum but rather just has a more unobtrusive type of a body that essentially follows up
on the mind which goes about as a sense entryway without depending on a physical organ, for
example, the cerebrum.

In any case, Buddha's instructing on sathipattana appears to be material more from a person's
viewpoint and is a principal educating with regards to breaking down the brain and the body to
comprehend what conditions them. Is striking that this sutta shows the significance of
understanding the being for the two its psycho-physical nature without overlooking either.

Indeed, even in this sutta the Buddha does not give any hugeness to the cerebrum.

"in this (in this instructing) a priest lives thinking about the body in the body, fervent, unmistakably
fathoming and careful, having overcome, in this world, avarice and despondency; he lives mulling
over emotions in sentiments, passionate, plainly understanding and careful, having overcome, in
this world, greed and distress; he lives considering awareness in cognizance, vigorous, obviously
grasping and careful, having overcome, in this world, rapaciousness and anguish; he lives
pondering mental protests in mental articles, impassioned, plainly appreciating and careful, having
overcome, in this world, greed and pain".

Furthermore, further, priests, a priest ponders this very body wrapped by the skin and loaded with
complex contamination, from the soles up, and from the highest point of the head-hairs down,
thinking along these lines: "There are in this body hair of the head, hair of the body, nails, teeth,
skin, tissue, ligaments, bones, marrow, kidney, heart, liver, midsection, spleen, lungs, digestive
organs, mesentery, pig out, dung, bile, mucus, discharge, blood, sweat, fat, tears, oil, spit, nasal
bodily fluid, synovial liquid, pee."

Here the Buddha clarifies the physical idea of the human body from a significantly grosser level
before depicting the more inconspicuous natures of the physical body. This plainly shows the body
ought not be viewed as a solitary element but rather ought to be respected for its constituents
simply like in the examination of the psyche. Everything physical in the body including the mind
is made of the above constituents. In the underneath clarification The Buddha depicts it further...

Similarly, as he had a package of provisions of two mouths laden with different types of cereals,
such as rice, paddy, green gram, dairy animal peas, sesame seeds and husked rice, and a man with
healthy eyes , having opened this bag, was to check the substance as well: "This is the slope of
rice, it's rice, it's green gram, it's cowpea, sesame is it, it's husked rice" . Right in this line, the
priests, a priest reflects on this body very covered by the skin and full of complex pollution of the
soles of the feet and the highest point of the hairs of the head down, thinking accordingly "There
has in this body, head, hair, nails, teeth, skin, tissues, ligaments, bones, bones, kidneys, heart, liver,
size, spleen, lungs, areas digestion, meso, pig, defecation, bile, mucus, discharge, blood, sweat,
fat, tears, oil, saliva, nasal fluid, synovial fluid, pee.

In this way, he lives by examining the body in the body ...

He is also a priest, a priest considers this body itself, if it can put or fix, by the method of the
material elements: "There is in this component of the body of the earth, the component of water,
the component of the flame, the component of the wind "(the essential characteristics of the
question)

In this way, he lives by examining the body in the body ...

("Satipatthana Sutta: Care Facilities" (MN 10), Deciphered from Pali by Nyanasatta Thera, Access
to Knowledge (Heritage Release), December 1, 2013)

In the above clarification, Buddha also depicts the body from its most subtle levels and this
obviously demonstrates that everything that is physical in the body, including the brain, is
composed of the four components.
While analyzing the mind, the Buddha describes the psyche as emotions, knowledge and mental
manifestations, for example, or obstacles related to the absence of obstacles: the seven factors that
awaken.

Also, how, priests, does a priest live by reflecting on feelings of emotions?

Thus, priests, a priest while encountering a charming inclination know, "I encounter a lovely
feeling"; while encountering an excruciating inclination, he knows, "I encounter a difficult
inclination"; while encountering a not one or the other wonderful nor-agonizing feeling," he
knows, "I encounter a not one or the other charming nor-agonizing feeling." While encountering
a lovely common inclination, he knows, "I encounter a charming common inclination"; while
encountering a charming otherworldly inclination, he knows, "I encounter a charming profound
inclination"; while encountering an excruciating common inclination, he knows, "I encounter an
agonizing common inclination"; while encountering an agonizing otherworldly inclination, he
knows, "I encounter an agonizing profound inclination"; while encountering a not one or the other
wonderful nor-agonizing common feeling, he knows, "I encounter a not one or the other wonderful
nor-difficult common feeling"; while encountering a not one or the other lovely nor-excruciating
profound feeling, he knows, "I encounter a not one or the other charming nor-difficult otherworldly
feeling."

In this manner he lives examining emotions in sentiments inside, or he lives thinking about
sentiments in emotions remotely, or he lives mulling over emotions in emotions inside and
remotely. He lives mulling over beginning elements in sentiments, or he lives considering
disintegration factors in emotions, or he lives pondering start and-disintegration factors in
sentiments. Or then again, his care is set up with the idea, "Feeling exists," to the degree essential
only for information and care, and he lives withdrew, and sticks to nothing on the planet.
Accordingly, priests, a priest lives mulling over sentiments in emotions. ("Satipatthana Sutta: The
Establishments of Care" (MN 10), deciphered from the Pali by Nyanasatta Thera. Access to
Understanding (Heritage Version), 1 December 2013,)

In depicting a person as indicated by Buddhism, or in portraying any being or the universe in

general, it can be portrayed by the five totals. The five totals are as per the following – rupa (frame
adapted by the four incredible components), vedana (sentiments), sanna (observation), sankhara
(volitions) and vinnana (cognizance).
In this way by understanding the five totals and by identifying with them one can additionally
comprehend what constitutes an individual.

Also, how, priests, does a priest live thinking about cognizance in awareness?

Thus, priests, a priest knows the conscience with desire, as with desire; knowledge without
desire, as without desire; knowledge with hate, as with abhorse; conscience without contempt, as
without depredations; consciousness with numbness, as with unconsciousness; consciousness
without numbness, as without numbness; the contracted condition of consciousness, as a
contracted expression; the deviated state of consciousness, like the busy expression; the created
condition of consciousness as a created expression; the undeveloped condition of knowledge as
an undeveloped expression; the condition of consciousness with some other mental state better
than it, as the state with something rationally superior; the condition of knowledge without
another mental state than this, as the state that has nothing rationally superior; the concentrated
condition of knowledge, as concentrated express; the non-concentrated condition of knowledge,
as the non-concentrated expression; the liberated condition of consciousness, as the liberated
state; and the undisclosed condition of knowledge as a non-begotten state.

This way you live, considering knowledge in inner consciousness, or live to reflect on
knowledge in remote consciousness or live by examining awareness in knowledge within and
remotely. Live elements of initiation in consciousness, or live considering the factors of
disintegration in knowledge, or live by examining the output factors and the decline in
knowledge. Or, on the contrary, attention has been created with the idea that "consciousness is"
the only degree of vital importance for learning and attention and was contained and does not
take anything on the planet. In the same line, priests and priests live thinking of conscience.
("Satipatthana Sutta: centers of attention" (MN 10), deciphered from the Pali by Nyanasatta
Thera Access to knowledge (see heritage), December 1, 2013.)

Then the concentrate is prudent caution instead of collapse, now there is no purpose to go to
points of interest that determines consciousness, however, the Buddha taught that the viewer
must know the factors beginning in knowledge, or live for reflect on the factors of disintegration
in knowledge, or live considering the factors of initiation and disintegration in knowledge.

When dissecting as indicated by the five totals, the form is the body and the other material
wonder. The body is body hair, nails, teeth, skin, tissue, ligaments, bones, bone marrow, kidney,
heart, liver size, spleen, lungs, digestive organs, mesentery, pig excrement, bile, the flow of
mucus, blood, sweat, fat, tears, oil, sputum, nasal body fluid, synovial fluid, pee. Furthermore,
everything in the material universe, including the body, is made up of the four extraordinary
components of the earth component, the water component, the flame component and the wind
component. By breaking the psyche, there are emotions, knowledge, mental elements and
characteristics.

In this line, dissecting as indicated above, the media gives a deep understanding of the
psychophysical nature of an individual.