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The Eight Consciousnesses (Skt. aṣṭa vijñānakāyāḥ [1]) is a classification developed in the tradition of the Yogācāra school of Mahayana Buddhism.They enumerate the five sense consciousnesses, supplemented by the mental consciousness (manovijñāna), the defiled mental consciousness (kliṣṭamanovijñāna [2]), and finally the fundamental store-house consciousness ...
Of the eight circuits in this model of consciousness, the first four circuits concern themselves with life on Earth, and the survival of the human species.The last four circuits are post-terrestrial, and concern themselves with the evolution of the human species as represented by so-called altered states of consciousness, enlightenment, mystical experiences, psychedelic states of mind, and ...
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Maps of Meaning: The Architecture of Belief is a 1999 book by Canadian clinical psychologist and psychology professor Jordan Peterson. The book describes a theory for how people construct meaning , in a way that is compatible with the modern scientific understanding of how the brain functions. [ 1 ]
Sociology of human consciousness uses the theories and methodology of sociology to explain human consciousness. The theory and its models emphasize the importance of language, collective representations, self-conceptions, and self-reflectivity. It argues that the shape and feel of human consciousness is heavily social.
The notion of citta-santāna developed in later Yogacara-thought, where citta-santāna replaced the notion of ālayavijñāna, [13] the store-house consciousness in which the karmic seeds were stored. It is not a "permanent, unchanging, transmigrating entity", like the atman, but a series of momentary consciousnesses.
They are divided into the Six Realms (六道), followed by higher states of enlightened consciousness that lead to final Buddhahood. The Six Realms are: Hell (地獄道), the Hungry Ghosts or pretas (餓鬼道), the Beasts (畜生道), the Titans or Asuras (修羅道), Humans (人道) and lastly Heaven, or the realm of the gods (天道).
The relation of inner objects to consciousness is entirely analogous to that of outer objects, although theirs is a psychological and not a physical reality. Inner objects appear to the intuitive perception as subjective images of things, which, though not met with in external experience, really determine the contents of the unconscious, i.e ...