Editing Mind in Indian Tradition (section)

=== CONCLUSION ===
From the brief overview of Indian psychological thought that preceded, some fundamental axioms about Indian psychological thought and its divergence from West can be easily gleamed. The debate over mind-body complex that intrigued West for centuries and is still unresolved seems almost absent in India. To the Western mind, the problem was to identify either the mind or the body as the self. ‘If mind is pure body, then the problem of will cannot be solved. If it is pure self, the problem of physical perception remains unsolved.’ Indians ‘avoided this pitfall’ by recognizing Self as something distinct from both Mind and Body. The pure consciousness, in its different variations of Atman or Purusha became the ultimate cognizer.  

This introduction of a more fundamental level of cognition and awareness, deeper than that of ‘intellect’ or ‘mind’, had an indirect consequence as well. It gave mind or manas the secondary treatment that it gets in Indian psychology, relevant only to the extent it is instrumental in realization of Ultimate Self. When the experience of pure-consciousness was an option, rather a goal of human life, the transient, shifting and painful fluctuations in ‘mind-stuff’ were not to be regarded as final. When conflicted with painful emotions or thoughts, or suffering from an externally caused misery (death of a loved one, for instance), Indian mind could remind itself of a higher reality. However, unlike the ‘kingdom of God’ in Abrahamic religious traditions, this higher reality was not to be waited for till the end of temporal existence. Neither was it determined by the ‘grace’ of a super natural deity. The agency of the individual himself in bringing about that state of bliss was kept intact and repeatedly emphasised with the notion of Karma and Sadhna. Even the unconscious aspect, that of Sadhna and Vasanas, i.e., the remnants of previous births regarded as ‘great obstacles to ascetic contemplative life’ were not beyond delimitation and unconditioning. With rightful action and spiritual practises, the psychological stability and detachment as an anti-dote to existential suffering could be attained by anyone. In this inclusivity lies the most important contribution of Indian thought. Indian psychology, therefore, proves to be an avenue with exciting possibilities and immense relevance to the modern world.