Pranam
Vedantic View Of Perception And Reality
Vedanta looks at the entire universe including all animals and
inanimate objects as manifestations of one universal reality — the
Brahman (creator, God). Brahman manifests itself in many forms
through its unique power called maya. Maya is the creative force
used by Brahman to create this variegated universe of forms and
colours. Although the universe is constantly in flux and nothing
remains the same, maya, like glue, binds the objects together, at
least at the apparent level. It is through the power of maya that we
see connections and continuity in this otherwise ever changing
ephemeral universe. Maya is the binding force that affects our
perceptions leading to false knowledge. However, it is through the
creative power of maya that we see different forms of reality. For
example, water may be seen as water, or it may turn into vapour or
clouds or snow or ice and many other forms through natural forces.
Despite these various forms, Vedanta emphasises that water is one
and the other shapes are just forms and in a sense illusory.
The illusory quality is caused by the limitation of our sense
organs which tend to be unidimensional. Based on such limited
perception we subject our mind to various kinds of delusions. *The
world, in this sense, is neither real, nor unreal.*
2 Shankara, the main proponent of Vedanta, visualises the
world as belonging to the category of 'indefinite', something
that cannot be defined in a universal way (Desgupta, 1975).
Since the world does exist for a time because we do perceive
it, it is sat (existent). Since we do not perceive the entire
reality and many aspects of reality are constantly in flux, the
world is also asat (non-existent). Reality, according to Shankara,
is self-luminous. Self-luminosity means the capacity of being
present in all our acts of consciousness and being perceived by others as
such. This self-luminous consciousness constitutes the inner core of
self. There are many ways to define the self — the inner
reality as experienced by an individual. Vedanta postulates that in
order to explore this inner reality an individual must look into
the following three aspects of inner self. 1. Self as the
Atman, the self in the purest form which is the highest reality.
Atman, the higher self of life, is not itself perceived by the
individual because of the limitations of the senses. 2. Self as
Jiva, the life source that gives life to the body and makes it
functional. Like electricity to a gadget, Jiva makes this body go
through diverse worldly experiences charging it with various states of
consciousness, such as waking, dreaming or sleeping. 3. Self as
mind or consciousness, the inner core of our psycho-physical
awareness and feeling. This self goes through the inner experiences of
pleasure and pain because of the identification of mind with external
objects. The world as it appears, according to Shankara, is not based
only on our objective perceptions but also on our subjective experiences
and feelings. Thus when one says "I", this leads to a state of ego-hood
which can be analysed into two parts. One is the pure intelligence or
consciousness, and the other is the subjective experience, the feeling
state and the underlying intelligence with which it is falsely
associated. Shankara, thus, took a twofold view of things. *The
first view refers to Ultimate Reality and the second to the
appearance of maya*. Not only does this maya cover reality but since
it is the power of creation, it is the live principle behind the
cyclic creation, destruction and revolution of the world. It
presents and represents reality in different forms. The question
of ultimate reality, *Shankara postulates, cannot be dealt with
without understanding the differences and affinity between the
individual consciousness and Brahman (the ultimate reality)
consciousness.*
3 Gaudapada, the teacher of Shankara's teacher, visualises
truth like the void (Akasa) which is falsely conceived as taking
part in birth and death creation and destruction. Duality is a
false distinction imposed upon the reality of the physical world
by the power of maya. So long as one thinks of cause and effect
one has to suffer the cycle of existence. Under the delusion of maya
all things are regarded as being produced within the physical world. In
reality, nothing is produced or is permanent. Whatever we see is
simply various states of combinations of atoms. For example,
water, which in reality is a combination of hydrogen and oxygen
may turn into vapour or ice, depending on the temperature. If there
is no production, there can be no destruction. That things exist or do
not exist, that they are moving or steady, or none of these, are but
thoughts with which the limited minds are deluded. Shankara points at the
pure self, the Atman unattached with worldly impurities. Upon realising
this pure self, all limitations are transcended and the ultimate
reality is revealed.
Cognitive Approach and Vedanta Philosophy
In the final analysis, Shankara postulates the different levels
of self as one. Like the sparks flying out from the fire, each spark is
separate yet part of the whole fire; likewise, each self or individual is a
separate self yet exists as a part of the larger self. All the
worldly events, the physical and the mental conditions are but
passing appearances. The only absolute and unchangeable truth
underlying them is the self. This message is repeatedly emphasised in
the Upanishads in the great sentences like "Thou art that", "I am
Brahman", "I am He". Such a comprehension of Self as the ultimate truth
constitutes the central core of Vedantic philosophy. Vedantic knowledge
epitomises the glory of humans as divine. The ultimate reality is
only one; all the duality and multiplicity is illusion. Having
attained such a state of mind, the question of the ultimate
reality dwindles into a meaningless intellectual exercise. It opens up
the gates for the self to transcend duality and merge into the ultimate
reality. This is Nirvana — the eternal bliss — the eternal reality that
lasts and lasts forever. The objective of correcting our perception of
the world and reality is to attain such a state of Nirvana.
Cognitive Therapy View Of Perception And Reality The cognitive
therapy approach was developed, not as a system of philosophy, but as a
method to alleviate immediate and long term suffering in this physical
world. That this approach can have a long term effect on one's
philosophical outlook would certainly not be denied, but a major goal is to
change one's distorted perceptions in the here and now. in this sense
congitive therapy deals with the maya of Vedantic philosophy, it
deals with both the objective world, the way the world is
perceived by the individual, and the subjective world, all the
experiences and resulting emotions the person has lived
through. These
perceptions then constitute the individual's beliefs about the world
and the sense of self or ego. Reality is that which is
perceived through the physical senses and interpreted as "real"
to the individual. In congitive psychotherapy ultimate reality is
not specifically dealt with, since the individual's interpretation
of his/her experience is the point of concern. The major focus
of congnitive therapy is to change perceptions of reality or
experiences through reframing them and challenging distorted and
maladaptive thoughts. An individual's difficulties may lie in overt
areas of behaviour, emotion and thoughts, which stem from
underlying rules, beliefs or assumptions that a person develops
over life's experiences. Some of these beliefs are positive and
functional; others are negative and dysfunctional. The latter beliefs,
in particular, result in negative perceptions and thoughts in the
present experience and determine the way in which an individual
interprets reality. Beck et al. (1979) have used the word "schema"
to describe the way in which underlying beliefs organise ongoing
experiences, the view of the world, and the self. There are three
types of dysfunctional thoughts: (1) those that are derivatives or
close restatements of the underlying beliefs; (2) maladaptive
thoughts which seem accurate, logical and realistic but focusing on
which results in negative mood, impairs the ability to think productively
about the situation and impairs one's ability to behave productively
around that situation; and (3) irrational or distorted thoughts that
present an unralistic view of reality or involve illogical reasoning
(Persons, 1989). Similarities and Differences Vedanta transcends
the cognitive approach to understanding the world and reality. It
focuses more on getting in touch with transcendental
aspects of reality, that is metaphysical or metasensual.
4 It thus lays the grounds for a *metacognitive theory far*
beyond the pre-occupation of the Western psychology,
emphasising physical components of cognition. Vedantic
philosophy from this perspective can be described as precognitive
or probably more so, as paracognitive. In comparing cognitive therapy
and Vedanta philosophy it must be noted that we are comparing a
philosophy with a psychological method and, although in
*Eastern
thought philosophy and psychology* are the same, we are making
a comparison between two different systems in which technically no
comparison is possible. Yet, what we are proposing is that these two
systems have some basic tenets in common and that both added to
the other could constitute a more complete approach to human
functioning. Both view humans as basically rational beings; both
assume humans as essentially thinking beings whose actions and
feelings are largely determined by their cognitive interpretation of
events (Kovacs, 1980).
5 1. Behaviour is determined by thinking This statement
constitutes the basic postulate of the cognitive theory. In everyday
phenomena we are quite likely to be carried away by our instinctual
responses and impulses. But the ideal behaviour of a human being
should be based *on rationalistic thinking and accurate cognitive
perception.* Individuals tend to behave according to a body of
assumptions that they cherish deep inside their hearts. In
cognitive therapy this body of assumptions or schema, is
thought to lie outside conscious awareness, yet motivate
behaviour and induce effect. These assumptions have a long tenure
within the person and persist unless actively dealt with
2. Emotions are the result of one's thinking Cognitive
therapy posits that thoughts determine emotions, and if one wants
to change emotion, thoughts need to be revised. Vedanta advocates
a process of developing thinking on an absolute level beyond the
conflicts and dualities of life. All human attraction and feelings
including love are directed by thoughts regarding one's own self and
self interest. Yajnavlakya made his famous declaration that *all
human emotions result from self-concern.* The husband, declared
Yamavalkya, loves his wife not for the sake of the wife, *but for himself*.
The wife also loves her husband not for the sake of the
husband, *but
for herself*. The children love the parents not for the sake of
the parents, but for themselves. The parents love their children
not for the sake of the children but for themselves, The basic
factor behind all feelings including love is that of
self-interest and the perception of self.
3. Thinking concerns both long term and short term goals.
The emphasis on thinking, in Vedanta philosophy is geared more
towards long term goals finding the ultimate reality beyond the
duality and illusions of life. The objective is to transcend the
4 The short term goal from this perspective is to cultivate
the inner discipline conducive to securing this goal. In cognitive
therapy the emphasis is *on the here and now*. The long term goal
is to resurrect the schema or basic assumptions about one's life
that cause negative effects, and revise them; the short term
goal is to change and replace maladaptive thinking to alleviate
the present suffering. 4. Life is not controlled by unconscious forces.
Vedantapostulates that it is not the unconscious forces, but the innate
tendencies rooted inside an individual through birth and re-birth
cycles that determine one's thinking and actions. To what extent
one is free to act on one's own or is guided by one's past
performances (Karma) is a debatable issue, but the central core of
Vedanta philosophy boils down to assigning an individual full
responsibility to transcend the past Karma and move into the direction
necessary to achieve the goals of one's life. In the cognitive approach
also, the individual is assigned full responsibility for actions, thoughts
and feelings although it is hypothesised that the underlying belief system
lies in the unconscious, influencing the negative thoughts that
rise to the conscious level. It is the person who generates the
thoughts and thus can change them, albeit with help and great effort.
This statement is not meant to undermine the great influence of
society and family and one's experiences on the belief system a
person holds but, in the final analysis, it is the person's
perception of such events that determines the impact.
5. Humans are endowed with the capacity for self-control The
emphasis on conscious self control and self directed behaviour is
encouraged by both approaches. Emphasising divinity of the self and the
need for self-control, Vedanta visualises self as the arch controller of
body and impulses. Body is described as a chariot, reason as a charioteer,
mind as the reins and self as the master of the chariot. The senses are
like steeds and the objects of sense are the halter in which the
self and the mind and the senses are yoked together (*Kathopanishad,
Ch 1, section 2,3,4).* Becoming aware of one's thoughts and
beliefs and controlling one's mind to facilitate positive emotions
and productive behaviour is the essence of the cognitive approach.
6. There are instinctual drives but aggression is not innate
Vedanta postulates a theory of "Samskara", the innate tendencies in an
individual which persist through cycles of birth and rebirth. Love, nor
aggression, is innate. Vedanta postulates human nature as being basically
good and divine. Humans are free by nature, but it is under the influence
of maya that all kinds of attachments, aggression, negative thoughts and
behaviours take place leading to bondage, suffering and the
dissociation with the innate divinity. Cognitive therapy views
aggression as learned behaviour which arises based on the
person's interpretation of the current situation. For example, if one
showed aggressive behaviour it would be due to that person's
perception of the situation and what one said to one's self
about that experience plus one's previous learning. This approach
offers great hope in overcoming such a problem. This can be done
by revising one's belief system, retraining one's perception of
the situation and replacing aggressive thoughts with more
productive ones.
7. Most behavior is not a manifestation or sublimation
of sex drives According to Vedanta, sex drives and strong
attachment to sexual impulses, when influenced by maya, blinds one
to true self-identity. Human behaviour is directed, not by sex drives or
the need to control others, but the need to find one's true
identity. The sex drive is considered innate and enjoyable to
humans on a lower worldly level. But the individual striving for
freedom from the birth-rebirth cycle needs to engage in a
rigorous exercise of self-discipline and self-control of the sex
drive. In cognitive therapy the way one thinks about and perceives
one's sexual behaviour is important. Admittedly, sexual desire is
an innate drive, but desire is also aroused by thoughts. Past
sexual experiences and societal attitudes are reflected in an
individual's beliefs regarding sex and sexual performance. These beliefs
then give rise to thoughts that modify sexual drive and
behaviour.
8. The emphasis is on self-awareness and methods of
changing perception of self Vedanta focuses on self-purification as
the main method for realising self. The greatest danger to
realising self is caused by maya which is constantly looking for
opportunities to subjugate the individual self in her clutches.
However, the person does have an inner strength to transcend and
realise the higher goal of life, the true nature of self. The
cognitive approach does not relate to the divine nature of humankind or
the true nature of self, but is concerned about individual growth in
perception and thoughts, behaviour and emotions for a satisfying and
contented life. Self-awareness of thought processes, thought
contents and underlying beliefs is essential for changing one's
experiences of the world. Beliefs resulting in maladaptive
behaviour or negative emotions and addressed as needing change.
9. Treatment focuses on the thoughts, emotions, expressed
motives and behaviour Focusing on consciousness, according to
Vedanta, is the most crucial area of human life. Upanishads
declare that all living beings are guided by consciousness but
consciousness is the very nature of Brahman (Aitariya, Upanishad,
Ch 3, Sec. 1). The main objective of helping others is to help
them move from ignorance to knowledge, from darkness to light
and from death to immortality {Brihadaranyaka Upanishad, Ch 1,
Sec. 3). The rishis declare that when all the desires abiding in
the mind have totally left, then the mortal becomes immortal and
realises Brahman in this very body (Brihadaranyaka, Upanishad,
Ch 4, Sec. 4). Vedanta, like cognitive therapy, stresses
monitoring one's thought processes and emotional reactions and
gradually training the mind to control desires and behavior
patterns. Both stress control of the upheavals of the mind
through various self-control exercises. The goal here is the same
for both but the method of change differs.
10. Cognition is society oriented Both approaches visualise
perception of the external world as being highly influenced by
the Socio-cultural training of the mind from early childhood. We
look at the world the way we have learned from society and our
family to look at it. Beliefs and assumptions about ourselves and our
world develop in dynamic interaction with our family, peers,
school, religious organisations, societal myths and our
interpretation of our experiences. Whether what we perceive as
reality is such, is not the issue; the fact that we perceive it as
such is what motivates behaviour and results in our emotions. Vedanta
views such a perception of reality based on senses as limiting
and encourages human to transcend this social bondage of the
mind. Mind is viewed as the main vehicle through which the
self realises its potential. Meditating in isolation with
complete absorption in the self is an essential means to realise
true knowledge of self and the world. This calls for looking at
reality form above, as an observer and analyser and being able to
distinguish between the absolute objective reality and the
subjective reality of the world.
6 Conclusions: *Despite many differences between Vedanta
philosophy and cognitive psychotherapy*, these two systems of
thought are quite complimentary. Neither system contradicts the
other. *The Vedanta philosophy, however, goes above and
beyond the goals of cognitive therapy*. Cognitive therapy
views a change in perception in the here and now as
facilitative to eliminating suffering, while Vedanta philosophy
views suffering as the failure to perceive the ultimate reality
as being one with the divine. KR IRS 2122
On Sat, 21 May 2022 at 06:46, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar**The Path of Perception or Life*
>
>
>
> You started as a cell, the microscopic zygote, with the six feet long DNA
> ladder, and the organism, the Mitochondrian, which uses the photons the
> fuel of energy, to enable the division of the zygote into two, two into
> four, four into eight, on and on, till you become ready for the bigger
> womb, the womb of Bhoodevi, all as per the Time Table of the DNA.The
> synthesis of you as the ‘you’, develops the basic faculty of perception,
> from the emotional feeds of your mother via breathing and various
> nourishments, creating the emotional road for the DNA path. The mother
> tongue starts as feeling, and develops into emotions, in the womb of the
> mother. Breathing changes into emotion laden perception.
>
> You breathe the smell messages from the climate outside, the messages from
> the flora and the fauna, via your mother. The Climate outside your mother’s
> womb moulds the emotions of your mother from her breathing and the DNA path
> gets continuously washed by her emotional feeds.
>
> You grow into the baby as part of the work of mother Bhoodevi and you just
> cannot cut yourself physically or emotionally from your partnership with
> Bhoodevi making you the Bhoodevi. Your life is part of the functioning
> Bhoodevi, as Bhoodevi. You are simply the planet earth being part of the
> planet earth, and that is part of your Biology, the basic feature of your
> Biology.
>
> There is a clear-cut emotional road, and the physical path of life, as
> laid down in your DNA, when you arrive as the baby, as the new born baby.
> The first breathe you breathe, is the language of emotions, whose
> introduction you received while growing in your mother’s womb. Breathing is
> learning from the great teacher, the Bhoodevi.
>
> Now the path of perception or simply the path of your life, be known in
> advance, by reading the DNA, integrating it with the climate in which you
> arrived as the baby? Can the course of your life be predicted? Can the
> lines on your palm be related to your DNA?
>
> Can Palmistry be developed as a great study?
>
> Your functioning as a tiny limb of the planet earth, as per your DNA path,
> must be influenced by the positioning of the planet earth, in relation to
> the other planets, stars, galaxies etc, the configuration. Can Astrology be
> used to read your DNA’s implementation in advance?
>
> Unfortunately both Palmistry and Astrology are smirked away by pseudo
> thinkers.
>
> YM
>
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