The pure conscience?

The greatest philosophy in India prevailed at the time of Buddhism and Vasubandu goes into more detailed when he confronted the existence of pure conscience (Vignaptimatra) with inherent power. This potential attribute with its force perform threefold modification, first of all it manifest itself as Vipaka or alayavijana which is a store house of consciousness. Then this universal consciousness further manifests itself into two forms, it takes the form of an individual subject or ego (Klista Manovijinana) and secondly it manifests itself in the formal the various mental states and of the external objects (Visaya- Vijnapti) .

In Indian schools, memory had not got the limelight as it was deserved and it was treated as a means of knowledge then it falls under experience which is either immediate or mediate. Every experience is supposed to leave an impression or modification of the mind which is capable of being revived. Another manifestation of memory is the act of remembering and recognizing. These schools tried to learn the form of self and found that knowing self can get the way to know the truth. Soul, means as the major component of self and without self there is no form of self.

 It is interesting that at the time of Renaissance in the west, first time in the history of philosophy, thinkers again took the task to confront and undertake the task from the start. Like Greek to whom human looked for fellowship and a matter of inspiration. That was the time when feeling to compass the Nature of the universe and grasp the truth with the use of reasoning alone to found the strength of mind and will and to raise the self to perfection without calling upon divine grace for help. That was the time to turn to expose the presence of intellect and its functions and relations to empirical substances.

 And therefore Desecrates’ consciousness and extension, mind and body, then came as independent of one another and do not involve each other in existence. As such there were two independent substances called mind and body. Desecrates made this dualism of mind and body as important for human beings who have both body and soul. The human body like all other organic bodies is a mere machine; the moving principle of this machine is the heat in the heart. The death is because the destruction of some important part of the body machine, in human beings alone, god by a special creation adds soul. There can be no real relation between body and soul for they are diametrically opposed, the relations of the soul to the body is of the nature of the pilot to his machine but mind and body are relative substances which are quit independent of each other.

 But afterward, Spinoza added that human mind is not purely finite and illusory but is capable of raising itself to the highest state of knowledge and he called this mind as the idea of the body and then the idea of the idea. The idea of the body follows parallelism that is thought and extension run parallel and other order and system of one correspond to the order and system of the other. But the idea of the idea follows that mind is a part of the infinite intellect of god, the idea of the mind itself exist in god by the same necessity and the same power of thinking.

And Leibniz took it further and said that body is only an aggregate of bare monads in which human body is a machine of infinite complexity unlike ordinary machine. It is an organism in which every part is an organic force. And though the aggregate mirrors change of all other monads of this universe and more clearly than others, this queen monad by virtue of its superiority in the aggregate many are termed as soul. As soon as conscious desire for the movement of the hands occur.