Structure of the Human Psyche - Revision history

Michael at 16:50, 13 March 2026

2026-03-13T16:50:24Z

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	==Notes==		==Notes==

			The Human Psyche consists of three primary and interdependent components:
			Neurological and instinctual underpinnings (e.g., Bodily Algorithm, Ego Modes) of the Physical Unit
			Neurologically Emergent Phenomenon (NEP) (cognition, emotion, behaviour, and ego (Bodily Ego))

	=== Hindu Psychology ===		=== Hindu Psychology ===

Michael at 14:01, 5 June 2023

2023-06-05T14:01:38Z

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	{{~~Draft~~}}		{{navmenu}}
			<h1 class="customtitle">{{FULLPAGENAME}}</h1>
			<blockquote class="definition">The Human Psyche is a combination of three elements, the [[Bodily Ego]], any bodily processes and [[Bodily Algorithm]]s that influence that ego, and the [[Spiritual Ego]]. </blockquote>

			==Structure of the Human Psyche==

			Structure of the Human Psyche > {{#ask:[[Is an element of::Human Psyche]]}}

			==Notes==

	~~=== LP Psychology ===~~

	=== Hindu Psychology ===		=== Hindu Psychology ===

	Hindu psychology, Vedantic philosophy, conceives of the human psyche as composed of [[Atman]], intellect ([[Buddhi]]), mind ([[Manas]]), and senses ([[Indriyas]]). <blockquote>Know that the Soul, who sits within, is the master of the chariot, and the body the chariot. Consider the intellect [buddhi] as the charioteer, and the mind [manas] the reins. The senses [indriyas] are the horses and their roads are the sense objects.<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948. p. 30.</ref><ref>See also Katha Upanishad 3:3-3:4</ref></blockquote>The indriya is not passive; it is dynamic. It functions		Hindu psychology, Vedantic philosophy, conceives of the human psyche as composed of [[Atman]], intellect ([[Buddhi]]), mind ([[Manas]]), and senses ([[Indriyas]]). <blockquote>Know that the Soul, who sits within, is the master of the chariot, and the body the chariot. Consider the intellect [buddhi] as the charioteer, and the mind [manas] the reins. The senses [indriyas] are the horses and their roads are the sense objects.<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948. p. 30.</ref><ref>See also Katha Upanishad 3:3-3:4</ref></blockquote>The indriya is not passive; it is dynamic. It functions

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	==== Vedic Theory of Truth ====		==== Vedic Theory of Truth ====

	Truth is arrived at through perception of empirical reality, active discernment of truth, inference, deduction, and even reliance on authority. but this is influenced by subjective factors which influence even scientific perceptions.<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948.</ref> Truth also tends to be determined in relation to how it coheres with other experiences and meanings in one's life.		Truth is arrived at through perception of empirical reality, active discernment of truth, inference, deduction, and even reliance on authority. but this is influenced by subjective factors which influence even scientific perceptions.<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948.</ref> Truth also tends to be determined in relation to how it coheres with other experiences and meanings in one's life.

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			[[Is a related LP term::Physical Unit\| ]]

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2022-12-19T10:05:40Z

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Michael at 22:53, 12 July 2021

2021-07-12T22:53:26Z

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	==== Vedic Theory of Truth ====		==== Vedic Theory of Truth ====
	Truth is arrived at through perception of empirical reality, active discernment of truth, inference, deduction, and even reliance on authority. but this is influenced by subjective factors which influence even scientific perceptions.<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948.</ref> Truth also tends to be determined in relation to how it coheres with other experiences and meanings in one's life.		Truth is arrived at through perception of empirical reality, active discernment of truth, inference, deduction, and even reliance on authority. but this is influenced by subjective factors which influence even scientific perceptions.<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948.</ref> Truth also tends to be determined in relation to how it coheres with other experiences and meanings in one's life.

			{{endstuff}}

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Michael at 22:39, 12 July 2021

2021-07-12T22:39:54Z

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	=== Hindu Psychology ===		=== Hindu Psychology ===
	Hindu psychology, Vedantic philosophy, conceives of the human psyche as composed of [[Atman]], intellect ([[Buddhi]]), mind ([[Manas]]), and senses ([[Indriyas]]). <blockquote>Know that the Soul, who sits within, is the master of the chariot, and the body the chariot. Consider the intellect [buddhi] as the charioteer, and the mind [manas] the reins. The senses [indriyas] are the horses and their roads are the sense objects.<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948. p. 30.</ref><ref>See also Katha Upanishad 3:3-3:4</ref></blockquote>"The indriya is not passive; it is dynamic. It functions ~~actively to reach out to the objective world and stimulate the nervous system and sense organs."<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948. p. 30.</ref>~~		Hindu psychology, Vedantic philosophy, conceives of the human psyche as composed of [[Atman]], intellect ([[Buddhi]]), mind ([[Manas]]), and senses ([[Indriyas]]). <blockquote>Know that the Soul, who sits within, is the master of the chariot, and the body the chariot. Consider the intellect [buddhi] as the charioteer, and the mind [manas] the reins. The senses [indriyas] are the horses and their roads are the sense objects.<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948. p. 30.</ref><ref>See also Katha Upanishad 3:3-3:4</ref></blockquote>The indriya is not passive; it is dynamic. It functions

	~~Indriyas is important~~. ~~It is involved~~ in ~~perception~~ and ~~interpretation.~~		* actively to reach out and perceive
			* actively to reach out to the objective world and stimulate the nervous system and sense organs."<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948. p. 30.</ref>
			* actively interpret the sensations
			* actively assessing the empirical truth of the sensations
			* actively creating meaning and coherence in our lived understanding of things

	~~Perception~~ is not passive, ~~it is dynamic~~.		"Almost all the psychologists of the East and West accept perception as the most direct method of obtaining knowledge. I see you; therefore, I believe that you exist. If I also touch you I am convinced that you are there. But suppose you are passing me on the street and I do not see you. I may be looking in your direction; my eyes are still functioning and your image is reflected upon the retina; yet I do not know that you are there. Why? If my mind were passive, I could not avoid seeing you. The stimulation to my mind from the optic nerve would have informed me, but obviously some part of the mind was not reacting to the stimuli. The mind was not reaching out to the external world and stimulating the indriya to observe; consequently, I could pass you without knowing that you were there. This also explains so-called “absent-mindedness,” where the internal instruments of perception, the indriya and the mind, were not concerning themselves with the objective world and I became forgetful of external matters. The indriya was preoccupied or busily engaged with something else."<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948. p. 30-1.</ref>

	~~"Almost all the psychologists~~ of ~~the East and West accept~~ perception ~~as the most direct method~~ of obtaining knowledge. I see you; therefore, I believe that you exist. If I also touch you I am convinced that you are there. But suppose you are passing me on the street and I do not see you. I may be looking in your direction; my eyes are still functioning and your image is reflected upon the retina; yet I do not know that you are there. Why? If my mind were passive, I could not avoid seeing you. The stimulation to my mind from the optic nerve would have informed me, ~~but obviously some part~~ of the mind was not reacting to the stimuli. The mind was not reaching out to the external world and stimulating the indriya to observe; consequently, I could pass you without knowing that you were there. This also explains so-called “absent-mindedness,~~” where the internal instruments of perception~~, ~~the indriya and the mind~~, ~~were not concerning themselves with the objective world~~ and ~~I became forgetful of external matters~~. ~~The indriya was preoccupied or busily engaged with something else~~."<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948~~. p. 30-1~~.</ref>		==== Vedic Theory of Truth ====
			Truth is arrived at through perception of empirical reality, active discernment of truth, inference, deduction, and even reliance on authority. but this is influenced by subjective factors which influence even scientific perceptions.<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948.</ref> Truth also tends to be determined in relation to how it coheres with other experiences and meanings in one's life.

Michael: Created page with "{{Draft}} === LP Psychology === === Hindu Psychology === Hindu psychology, Vedantic philosophy, conceives of the human psyche as composed of Atman, intellect (Buddhi..."

2021-07-12T22:23:46Z

Created page with "{{Draft}} === LP Psychology === === Hindu Psychology === Hindu psychology, Vedantic philosophy, conceives of the human psyche as composed of Atman, intellect (Buddhi..."

New page

{{Draft}}

=== LP Psychology ===

=== Hindu Psychology ===
Hindu psychology, Vedantic philosophy, conceives of the human psyche as composed of [[Atman]], intellect ([[Buddhi]]), mind ([[Manas]]), and senses ([[Indriyas]]). <blockquote>Know that the Soul, who sits within, is the master of the chariot, and the body the chariot. Consider the intellect [buddhi] as the charioteer, and the mind [manas] the reins. The senses [indriyas] are the horses and their roads are the sense objects.<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948. p. 30.</ref><ref>See also Katha Upanishad 3:3-3:4</ref></blockquote>"The indriya is not passive; it is dynamic. It functions actively to reach out to the objective world and stimulate the nervous system and sense organs."<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948. p. 30.</ref>

Indriyas is important. It is involved in perception and interpretation.

Perception is not passive, it is dynamic.

"Almost all the psychologists of the East and West accept perception as the most direct method of obtaining knowledge. I see you; therefore, I believe that you exist. If I also touch you I am convinced that you are there. But suppose you are passing me on the street and I do not see you. I may be looking in your direction; my eyes are still functioning and your image is reflected upon the retina; yet I do not know that you are there. Why? If my mind were passive, I could not avoid seeing you. The stimulation to my mind from the optic nerve would have informed me, but obviously some part of the mind was not reacting to the stimuli. The mind was not reaching out to the external world and stimulating the indriya to observe; consequently, I could pass you without knowing that you were there. This also explains so-called “absent-mindedness,” where the internal instruments of perception, the indriya and the mind, were not concerning themselves with the objective world and I became forgetful of external matters. The indriya was preoccupied or busily engaged with something else."<ref>Akhilananda, Swami. ''Hindu Psychology: Its Meaning in the West''. Routledge, 1948. p. 30-1.</ref>